Buddha Sutras Mantras Sanskrit

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Sūtra 21  (posted 12/2008, updated 04/2009)


大方廣佛華嚴經
入不思議解脫境界普賢行願品
Mahāvaipulya Sūtra of Buddha Adornment (in 40 fascicles)
Entering the Inconceivable State of Liberation Through the Universally Worthy Actions and Vows

Translated from Sanskrit into Chinese in the Tang Dynasty
by
The Tripiṭaka Master Prajñā from Kophen

Fascicle 40

At that time Samantabhadra Bodhisattva-Mahāsattva, having praised the merit of Tathāgatas, said to the Bodhisattvas and the youth Sudhana: "Good men, if Buddhas in the ten directions expound the merit of Tathāgatas continuously even for as many kalpas as there are dust particles in innumerable Buddha Lands, they still can never finish their narrations. If one wants to go through this Merit Door, one should train in the ten great actions and vows. What are these ten?

First, make obeisance to Buddhas.
Second, praise the Tathāgatas.
Third, make expansive offerings.
Fourth, repent of karma, the cause of hindrances.
Fifth, express sympathetic joy over others' merits.
Sixth, request Buddhas to turn the Dharma wheel.
Seventh, beseech Buddhas to abide in the world.
Eighth, always follow Buddhas to learn.
Ninth, forever support sentient beings.
Tenth, universally transfer one's merit to all."

Sudhana asked, "Great Holy One, how does one accomplish these ten, from making obeisance to transferring merit?"
    Samantabhadra Bodhisattva told Sudhana, "Good man, the Buddhas to whom I make obeisance refer to Buddha-Bhagavāns, who are as numerous as dust particles in all Buddha Lands of the past, present, and future, in the ten directions, in the entire dharma realm and the domain of space. By virtue of the power of the universally worthy actions and vows, I invoke my profound faith and excellent understanding. As if Buddhas are present before me, I ceaselessly make obeisance with the pure karma of my body, voice, and mind. In the place where each Buddha is, I manifest as many copies of myself as there are dust particles in innumerable Buddha Lands. Each copy makes obeisance to Buddhas, who are as numerous as dust particles in innumerable Buddha Lands. My obeisances would end only if the domain of space ended. As the domain of space has no end, so my obeisances will have no end. My obeisances would end only if the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. As the realm of sentient beings and their karmas and afflictions have no end, so my obeisances will have no end. It continues thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, the Tathāgatas I praise refer to Buddhas, who are as numerous as all the dust particles in all the worlds that are contained in every dust particle in all Buddha Lands of the past, present, and future, in the ten directions, in the entire dharma realm and the domain of space. Each Buddha in His place is surrounded by an ocean-like assembly of Bodhisattvas. I will present my knowledge and views with profound understanding. The wonderful tongue [of each of the magically manifested copies of myself], which surpasses the eloquent tongues of goddess-daughters, emits an ocean of endless sounds. Each sound emits an ocean of words in praise of the ocean of merits of all Tathāgatas, continuing ceaselessly into the endless future and pervading the entire dharma realm. My praises would end only if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. As the domain of space and the realm of sentient beings and their karmas and afflictions have no end, so my praises will have no end. It continues thought after thought without any interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, how does one make expansive offerings? In the entire dharma realm and the domain of space, there are dust particles in all Buddha Lands of the past, present, and future, in the ten directions. In each dust particle, there are as many Buddhas as there are dust particles in all the worlds. Each Buddha in His place is surrounded by various kinds of ocean-like assemblies of Bodhisattvas. By the power of the universally worthy actions and vows, I invoke my profound faith and excellent understanding and present my knowledge and views. I make superb offerings, such as flower clouds, tiara clouds, celestial music clouds, celestial umbrella clouds, celestial garments clouds, and various kinds of celestial frgrances: solid perfumes, incense for burning, and powdered incense. Clouds and incense such as these are as immense as Sumeru the mountain-king. I light various kinds of lamps, such as butter lamps, oil lamps, and scented oil lamps. Each lamp wick is like Mount Sumeru, and the oil in each lamp is immense like the waters of the ocean. With objects such as these, I ceaselessly make offerings.
    "Good man, among all offerings, supreme are Dharma offerings, such as training according to the teachings as an offering, benefiting sentient beings as an offering, drawing sentient beings into the Dharma as an offering, bearing sentient beings' suffering in their place as an offering, assiduously developing one's roots of goodness as an offering, never abandoning the Bodhisattva work as an offering, and never losing the bodhi mind as an offering. Good man, the immeasurable merit from making the offerings mentioned earlier, in comparison, is less than one hundredth, one thousandth, one hundred-thousandth, one koṭith, one nayutath, or one kalā of the merit from offering the Dharma even in just one thought, or less than any fraction of it by calculation, mathematics, analogy, or esoteric measure. Why? Because all Tathāgatas esteem the Dharma and because training according to the teachings gives birth to Buddhas. If Bodhisattvas practice offering the Dharma, they in effect accomplish making offerings to Tathāgatas. Training in this way is the true offering. My vast superb offerings would end only if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. As the domain of space and the realm of sentient beings and their karmas and afflictions have no end, so my offering will have no end. It continues thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, how does one repent of karma, the cause of hindrances? Bodhisattvas should think to themselves: 'Because of greed, anger, and delusion, the evil karma I have performed through my body, voice, and mind in timeless past kalpas is immeasurable and boundless. If this evil karma had substance and appearance, even the entire domain of space could not contain it. I now, with the three pure karmas, earnestly repent before the entire multitude of Buddhas and Bodhisattvas in lands as numerous as dust particles in the dharma realm. I will never create [such evil karma] again, and I will abide by all pure precepts and virtues.' My repentance would end only if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. As the domain of space and the realm of sentient beings and their karmas and afflictions have no end, so my repentance will have no end. It continues thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, how does one express sympathetic joy over others' merits? In the entire dharma realm and the domain of space, since their initial resolve to acquire the overall wisdom-knowledge, Buddha-Tathāgatas, who are as numerous as the dust particles in all Buddha Lands of the past, present, and future, in the ten directions, have assiduously accumulated merit, never begrudging their bodies and lives. During kalpas as numerous as dust particles in innumerable Buddha Lands, they have generously given in each kalpa their heads, eyes, hands, and feet as numerous as dust particles in innumerable Buddha Lands. Through such difficult ascetic training, they have gone through various kinds of Pāramitā Doors, ascended to various levels of Bodhisattva Grounds of Wisdom-Knowledge, and attained the unsurpassed bodhi of Buddhas. They have also manifested entering parinirvāṇa and distributing their holy relics. Over all such roots of goodness, I express sympathetic joy.
    "I also express sympathetic joy over the merits, even one as tiny as a dust particle, of all kinds of sentient beings taking the six life-journeys through the four modes of birth in all the worlds in the ten directions. I also express sympathetic joy over the merits of Pratyekabuddhas and all voice-hearers—ones who are still learning and others who have nothing more to learn—of the past, present, and future, in the ten directions. I also express sympathetic joy over the immense merit of Bodhisattvas who undertake the immeasurable and difficult ascetic training and resolve to attain the unsurpassed samyak-saṁbodhi. My sympathetic rejoicing would never end even if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. It continues thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, how does one request Buddhas to turn the Dharma wheel? In the entire dharma realm and the domain of space, there are dust particles in all Buddha Lands of the past, present, and future, in the ten directions. Contained in each dust particle are vast Buddha Lands as numerous as dust particles in innumerable Buddha Lands. In each land, there are Buddhas as numerous as dust particles in innumerable Buddha Lands, who, thought after thought, attain samyak-saṁbodhi as they each are surrounded by ocean-like assemblies of Bodhisattvas. With the karma of my body, voice, and mind, using various kinds of suitable approaches, I heartily request them to turn the wondrous Dharma wheel. Until the domain of space ends, the realm of sentient beings ends, the karmas of sentient beings end, and the afflictions of sentient beings end, I ceaselessly request Buddhas to turn the true Dharma wheel forever. My request continues thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, how does one beseech Buddhas to abide in the world? In all Buddha Lands of the past, present, and future, in the ten directions, as Buddha-Tathāgatas, who are as numerous as dust particles, desire to manifest entering parinirvāṇa, so too do Bodhisattvas, Pratyekabuddhas, voice-hearers of whom one group is still learning and the other group has nothing more to learn, and beneficent learned ones. I beseech them all not to enter parinirvāṇa, but to bring benefits and delight to all sentient beings for as many kalpas as there are dust particles in all Buddha Lands. My beseeching would never end even if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. It continues thought after thought without interruption as the karma of my body, voice, and mind knows no tiredness.
    "Furthermore, good man, how does one always follow Buddhas to learn? For example, Vairocana Tathāgata in this Sahā World, since his initial resolve [to attain Buddhahood], has made energetic progress, never regressing. In innumerable lives, He gave away His body and life as alms. He stripped off His skin for paper, split His bone for pen, and pierced His blood vessels for ink in order to copy sūtras, and the copies He made piled as high as Mount Sumeru. In His veneration for the Dharma, He did not begrudge His body and life, not to mention all that He owned, such as thrones, cities, towns, palaces, and gardens. He carried out various kinds of difficult ascetic training until he attained the great bodhi under the tree.
    "He has demonstrated various kinds of spiritual powers and has performed various kinds of magical illusions. He has manifested various kinds of bodies to attend various kinds of assemblies: He is present in the bodhimaṇḍa for the assemblies of great Bodhisattvas; in the bodhimaṇḍa for the assemblies of Pratyekabuddhas and voice-hearers; in the bodhimaṇḍa for the assemblies of Wheel-Turning Kings, lesser kings, and their retinues; in the bodhimaṇḍa for the assemblies of kṣatriyas, Brahmins, elders, and laypeople; and even in the bodhimaṇḍa for the assemblies of the eight classes of Dharma protectors, such as gods and dragons, as well as for the assemblies of humans and nonhumans.
    "Present in various kinds of assemblies such as these, speaking with the perfect tone like a great thunder clap, He has brought sentient beings to maturity according to their preferences and desires and has even demonstrated entering parinirvāṇa. All such things, I follow Buddhas to learn. As Vairocana the World-Honored One in the present world is this way, so too, in the entire dharma realm and the domain of space, are all Tathāgatas in all Buddha Lands of the past, present, and future, in the ten directions, which are as numerous as dust particles. Thought after thought, I follow them to learn. My following and learning would never end even if the domain of space ended, the realm of sentient being ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. My following and learning continue thought after thought without interruption as the karma of my body, speech, and mind knows no tiredness.
    "Furthermore, good man, how does one support sentient beings forever? In the entire dharma realm and the domain of space, in oceans of lands in the ten directions, all sentient beings are different in as many ways as they are born through egg, womb, moisture, or miraculous formation. Some depend on the earth, water, fire, and wind to be born and live. Some depend on space and plants to be born and live.
    "There are various living species, various body forms, various shapes, various facial features, various life spans, various tribes, various names, various mindsets, various kinds of knowledge and views, various kinds of desires and preferences, various kinds of mental activities, various kinds of behavior, various kinds of attire, various kinds of food and drink. They live in various kinds of villages, towns, cities, and palaces. They even include the eight classes of Dharma protectors, such as gods and dragons, as well as humans and nonhumans, whether without feet, with two, four, or multiple feet, with or without form, with or without perception, neither with nor without perception.
    "I actively support all such kinds, attending to their needs, making various kinds of offerings, in the same way as I respect my parents and serve my teachers as well as Arhats and even Tathāgatas, without any difference. I serve as the good physician to those who are ill or suffering. I indicate the right road to those who have lost their way. I serve as the bright light to those are in the darkness of night. I enable the poor to acquire the hidden treasure.
    "Bodhisattvas benefit all sentient beings equally in this way. Why? If Bodhisattvas can support sentient beings, they in effect support and make offerings to Buddhas. If they esteem and serve sentient beings, they in effect esteem and serve Tathāgatas. If they enable sentient beings to rejoice, they in effect enable Tathāgatas to rejoice. Why? Buddha-Tathāgatas have the mind of great compassion as their essence. Because of [the suffering of] sentient beings, Buddha-Tathāgatas invoke great compassion. Because of their great compassion, they activate the bodhi mind. Because of the bodhi mind, they have attained samyak-saṁbodhi.
    "As an analogy, there is a colossal tree in a wilderness of sand dunes. If its roots receive water, then its branches, leaves, flowers, and fruits will flourish. Likewise is the bodhi tree, the tree-king, in the wilderness of life and death. Sentient beings are the tree roots, and Bodhisattvas and Buddhas are respectively the flowers and fruits. If one benefits sentient beings with the water of great compassion, then one can develop the flowers and fruits of wisdom, becoming a Bodhisattva and then a Buddha. Why? If Bodhisattvas benefit sentient beings with the water of great compassion, they can attain anuttara-samyak-saṁbodhi. Therefore, bodhi belongs to sentient beings. Without sentient beings, Bodhisattvas can never attain the unsurpassed saṁbodhi. Good man, you should have such an understanding of this meaning. By regarding sentient beings with the mind of equality, one can then achieve the mind of great compassion. Supporting sentient beings with the mind of great compassion is in effect making offerings to Tathāgatas. In this way, Bodhisattvas support sentient beings. My support would never end even if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. It continues thought after thought without interruption as the karma of my body, speech, and mind knows no tiredness.
    "Furthermore, good man, how does one transfer one's merit universally to all? All the merit [of the nine actions and vows], from making obeisance to supporting sentient beings, are transferred to all sentient beings in the entire dharma realm and the domain of space, wishing that they always have peace and joy, without illness or suffering; that the evil they desire to do will not be accomplished; that the good they do will quickly be achieved; that all doors to the evil life-journeys will be closed; and that the right path to human life, celestial life, and nirvāṇa will be revealed. All grave, painful fruits coming from the evil karmas accumulated by sentient beings, I accept in their place, so that they will achieve liberation and eventually attain the unsurpassed bodhi. In this way, Bodhisattvas transfer their merit. My merit transferring would never end even if the domain of space ended, the realm of sentient beings ended, the karmas of sentient beings ended, and the afflictions of sentient beings ended. It continues thought after thought without interruption as the karma of my body, speech, and mind knows no tiredness.
    "Good man, this is a complete explanation of the king of vows, this tenfold great vow of Bodhisattva-Mahāsattvas. If Bodhisattvas can accomplish this great vow accordingly, they will be able to bring all sentient beings to maturity, to head for anuttara-samyak-saṁbodhi, and to fulfill the ocean of actions and vows of Samantabhadra Bodhisattva. Therefore, good man, you should have such an understanding of this meaning.
    "Suppose, among good men and good women, there are those who, as an offering to all sentient beings in the entire world of yours and to the Buddha and Bodhisattvas in the entire world of yours, give them the seven wonderful treasures that fill up all the worlds, which are as numerous as dust particles in innumerable boundless Buddha Lands in the ten directions, and give them the superb peace and joy in human and celestial worlds, for as many kalpas as there are dust particles in your Buddha Land, and continue unceasingly. The merit they have gained is less than one hundredth, one thousandth, or even one upaniṣadth of that of one who has heard this king of vows, albeit if only once through the ear.
    "If there is a person who, with profound faith, accepts and upholds this great vow, reads and recites it, or even copies a four-verse stanza, his karma of the five rebellious acts which summons uninterrupted suffering in hell will quickly be obliterated. All his physical and mental diseases of the world, various kinds of suffering and distress, and even evil karmas as numerous as dust particles in all Buddha Lands will totally be removed. All māra legions, yakṣas, rakṣasas, kumbhāṇḍas, piśācas, bhūtas, and evil ghosts and spirits that drink blood and eat flesh will either keep far away or be inspired to stay near as his guardians. Therefore, a person who recites this vow walks in the world without any obstructions, just like the moon in the sky that emerges from clouds. He is praised by Buddhas and Bodhisattvas. Gods and humans should make obeisance to him, and all sentient beings should make offerings to him. This good person well deserves a human body, and he will accomplish all the universally worthy merit. Before long, like Samantabhadra Bodhisattva, he will quickly achieve the wonderful physical body with the thirty-two marks of a great man. If he is reborn in the human or celestial world, he will always be in a distinguished clan in his place. Like the lion-king that subjugates all animals, he will be able to destroy all the evil life-journeys, keep away from all evil friends, subdue all non-Buddhists, and eradicate all afflictions. He will be worthy of accepting offerings from sentient beings.
    "Moreover, when this person dies at the end of his life, in the final kṣaṇa, all his organs will perish, all his family members will be abandoned, and all his awesome might will be lost. All things inside or outside the palace, such as attending state ministers, elephants, horses, carriages, precious jewels, and hidden treasure, will no longer follow him. Only this king of vows will not abandon him. At all times, it will guide him forward. In the time of a kṣaṇa, he will instantly be reborn in the World of Ultimate Bliss. Upon arrival, he will immediately see Amitābha Buddha, Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Avalokiteśvara Bodhisattva, and Maitreya Bodhisattva. These Bodhisattvas, surrounded by their retinues, are sublime in their physical appearance and complete in their virtues. This person will see himself reborn in a lotus flower and have a prophecy bestowed upon him by that Buddha.
    "After receiving the prophecy, in innumerable worlds in the ten directions, he will benefit sentient beings with the power of his wisdom according to their minds, for uncountable hundreds, thousands, tens of thousands, koṭis, and nayutas of kalpas. Before long, he will sit in a bodhimaṇḍa to subjugate the māra legions, attain samyak-saṁbodhi, and turn the wondrous Dharma wheel, enabling sentient beings in worlds as numerous as dust particles in Buddha Lands to activate the bodhi mind. He will teach and convert them and bring them to maturity according to their natures and capacities. Unto the boundless ocean of kalpas to come, he will widely benefit all sentient beings.
    "Good man, if there are sentient beings that, having heard and believed in this great king of vows, accept and uphold it, read and recite it, and widely expound it to others, no one can know their merits, except for Buddha-Bhagavāns. Therefore, all of you, having heard this king of vows, should not entertain thoughts of doubt. You all should accept it earnestly. Having accepted it, you can read it. Having read it, you can recite it. Having recited it, you can uphold it, even copy it, and widely pronounce it to others. People such as these can accomplish in a single thought all their actions and vows and gain immeasurable, boundless merit. They are able to rescue and relieve sentient beings from the immense bitter ocean of afflictions, enabling them to leave it and be reborn in Amitābha Buddha's World of Ultimate Bliss."
    At that time Samantabhadra Bodhisattva, to restate this meaning, looked about everywhere in the ten directions and spoke in verse:

"To all Buddhas, the lions among men, of the past, present, and future,
In all worlds in the ten directions,
I make obeisance omitting none,
With my pure body, voice, and mind.

By the awesome spiritual power of the universally worthy actions and vows,
I appear before all Tathāgatas equally.
My body is multiplied into as many copies as there are dust particles in all lands,
Each making obeisance to all Buddhas as numerous as dust particles in all lands.

In each dust particle, there are Buddhas as numerous as dust particles,
And each Buddha attends assemblies of Bodhisattvas.
As the dust particles in the boundless dharma realm are the same,
I deeply believe that they all are graced by Buddhas.

Each copy of myself sends forth an ocean of sounds,
Speaking limitless wonderful words endlessly
Unto all kalpas to come,
Praising the ocean of profound merits of Buddhas.

Taking splendid wonderful garlands,
Instrumental music, solid perfumes, and canopies,
Such superb adornments as these,
I offer them all to Tathāgatas.

Taking superb garments, choicest incense,
Powdered incense, incense for burning, and lamps and candles,
Each and every item in an amazingly lofty pile,
I offer them all to Tathāgatas.

With a mind of vast, excellent understanding,
I deeply believe in all Buddhas of the past, present, and future.
With the power of the universally worthy actions and vows,
I make offerings to all Tathāgatas.

The evil deeds I have committed in the past
With my body, voice, and mind
Were all caused by greed, anger, and delusion, without a beginning in time.
I now repent of all of them.

Over the merits of all sentient beings in the ten directions,
Ones who are still learning from the Two Vehicles, others who have nothing more to learn,
And all Tathāgatas and Bodhisattvas,
I express my sympathetic joy.

I now request
All Buddhas, the world-illuminating lamps, in the ten directions,
Who have already attained the great bodhi,
To turn the unsurpassed wondrous Dharma wheel.

If Buddhas desire to manifest parinirvāṇa,
I beseech them with utmost sincerity
To abide for as many kalpas as there are dust particles in all lands
And to benefit and delight all sentient beings.

The roots of goodness developed from my obeisance, praises, and offerings,
From my repentance and sympathetic joy,
And from my requesting Buddhas to abide in the world to turn the Dharma wheel
Are all transferred to sentient beings and the Buddha Way.

I follow all Tathāgatas to learn
And to train in the universally worthy and great actions,
As an offering to past Tathāgatas
And present Buddhas in the ten directions.

May all future teachers to gods and humans
Fulfill all their intentions and pleasures.
I vow to follow all Buddhas of the past, present, and future to learn,
In order to attain the great bodhi quickly.

In all the lands in the ten directions,
Which are vast, pure, and sublime,
All Tathāgatas under the bodhi tree-kings
Are each surrounded by assemblies of multitudes.

I wish sentient beings in the ten directions
To leave their anguish and trouble for peace and joy,
To acquire the profound benefits of the true Dharma,
And to eradicate afflictions totally.

In training for the great bodhi,
I will accomplish through my life-journeys the power of past-life knowledge,
And I will always renounce family life to observe the pure precepts
Without defilement, violation, or omission.

To gods, dragons, yakṣas, kumbhāṇḍas,
humans, and even nonhumans,
I expound the Dharma in various tones
In all languages of sentient beings.

As I assiduously cultivate the pure pāramitās,
I never lose the bodhi mind.
I will totally annihilate hindrances and defilements
And accomplish all the wonderful actions.

From afflictions, karmas, and māra states of the worldly path,
I will achieve liberation,
Like a lotus flower that does not touch the water,
Like the sun and the moon that do not stay in the sky.

As I remove all the suffering of evil life-journeys,
I give happiness equally to all sentient beings.
For as many kalpas as there are dust particles in all lands,
I ceaselessly benefit them all in the ten directions.

I forever support sentient beings
For all kalpas to come,
As I undertake the universally worthy great actions
To fulfill the unsurpassed great bodhi.

All those who walk with me
Congregate with me in assemblies everywhere.
Equal in their karma of body, voice, and mind,
They train together to learn all these actions and vows.

All beneficent learned friends who benefit me
Have indicated to me these universally worthy actions.
They are always willing to congregate with me,
And they are always glad to see me.

I wish always to face Tathāgatas
And the multitudes of Buddha-sons surrounding them.
I make expansive offerings to them all tirelessly
Unto all kalpas to come.

I vow to uphold the wondrous Dharma of Buddhas,
To present brilliantly all the trainings for bodhi,
And to learn the universally worthy path of ultimate purity
Unto all kalpas to come.

In the Three Realms of Existence,
I train for boundless merit and knowledge.
Through samādhi, wisdom, skillful means, and liberation,
I will acquire a limitless store of merit.

In each dust particle, there are lands as numerous as dust particles.
Each and every land has an inconceivable number of Buddhas.
I see each and every Buddha in assemblies of multitudes
Constantly expounding the trainings for bodhi.

Across oceans of lands in the ten directions,
Across the ocean of time on the tip of every hair,
Across oceans of Buddhas and oceans of worlds,
I train myself for oceans of kalpas.

All Tathāgatas' words are pure.
Every word contains oceans of sounds
In tune with the preferences of sentient beings,
Flowing one by one from the ocean of eloquence of Buddhas.

All Tathāgatas of the past, present, and future,
By means of oceans of limitless words,
Forever turn the wondrous Dharma wheel of truth,
Which I can penetrate with the power of my profound wisdom.

I can enter into the future,
Combining all kalpas into a single thought.
In the time of one thought, I can enter
All kalpas of the past, present, and future.

In one thought, I see all the lions among men,
Of the past, present, and future.
I also frequently enter the Buddha state of
Illusion-like liberation and awesome powers.

In the minuteness of the tip of a hair
Appear magnificent lands of the past, present, and future.
On the tips of hairs, there are lands in the ten directions, as numerous as dust particles.
I enter all these lands and adorn them with purity.

All future Buddhas, the world-illuminating lamps,
Will attain bodhi, give teachings to awaken sentient beings in saṁsāra,
Complete Buddha work, and manifest entering parinirvāṇa.
I will visit them all and serve them personally.

Quickly master all the transcendental powers.
Acquire all the power of the Mahāyāna through the universal door.
Develop all the power of merit with knowledge and action.
Invoke all the power of great lovingkindness with awesome spirit.

Completely purify and adorn the power of superb merit,
The power of wisdom free of reliance and attachment,
And the awesome power of samādhi, wisdom, and skillful means.
These can fully gather the power for attaining bodhi.

Purify the power of all good karmas.
Annihilate the power of all afflictions.
Subjugate the power of all māras.
Accomplish the power of all universally worthy actions.

Be able to adorn and purify oceans of lands
And liberate oceans of sentient beings.
Be able to discriminate oceans of dharmas
And enter deeply into the ocean of wisdom.

Be able to purify all oceans of actions
And fulfill all oceans of vows.
Stay close and make offerings to oceans of Buddhas
And train tirelessly for oceans of kalpas.

I make offerings to and train for fulfillment in
The supreme bodhi and the actions and vows of
Tathāgatas of the past, present, and future,
In order to realize bodhi through universally worthy actions.

Every Tathāgata has an eldest son
Called the revered Samantabhadra.
I now transfer my roots of goodness to all,
Wishing that my wisdom and actions will be his equal.

I wish that my body, voice, and mind be forever pure,
So too be my actions and the lands I walk.
Such a wisdom being called Samantabhadra,
I wish to be the equal of.

I accomplish with purity all the actions of Samantabhadra
And all the great vows of Mañjuśrī.
All of the work they have completed, I will complete as well tirelessly
Unto all kalpas to come.

My spiritual training having no measure,
I gain immeasurable merit.
Persistent in immeasurable actions,
I accomplish all the transcendental powers.

As the wisdom-knowledge of Mañjuśrī is keen and fierce,
Likewise are the wise actions of Samantabhadra.
I now transfer my roots of goodness, wishing
Always to follow them to train and learn.

Such supreme vows
Are praised by Buddhas of the past, present, and future.
I now transfer my roots of goodness,
Wishing to accomplish as well the supreme actions of Samantabhadra.

I wish that, at the end of my life,
All hindrances will be removed.
I will instantly be reborn in the Land of Peace and Bliss
To face Amitābha Buddha.

Having been reborn in that land,
I will forthwith bring this great vow
Into total fulfillment without fail
And bring benefits and delight to the realm of all sentient beings.

All assemblies of that Buddha are pure.
When I am reborn in a splendid lotus flower,
I will see with my own eye the Tathāgata of infinite light
Bestow upon me the prophecy of bodhi.

Having received the prophecy from that Tathāgata,
I will magically multiply my body countless hundreds of koṭis in number.
With the power of wisdom touching worlds in the ten directions,
I will universally benefit the realm of all sentient beings

Until the domain of space ends
And the realm of sentient beings and their karmas and afflictions end.
As all these have no end,
My vow ultimately will have no end.

People may offer Tathāgatas magnificent treasures
In boundless lands in the ten directions
And give superb peace and joy to gods and humans
For as many Kalpas as there are dust particles in all lands.

If a person can invoke faith in this supreme king of vows
After hearing it merely once through the ear,
And can seek the supreme bodhi with a longing mind,
His merit surpasses that of those benefactors.

He then will keep far away from evil philosophers
And forever leave the evil life-paths.
Equipped with the supreme vow of Samantabhadra,
He will soon see the Tathāgata of infinite light.

This person well deserves a long life.
This person well deserves to be reborn among humans.
This person will complete before long the Bodhisattva actions
Just as Samantabhadra has.

The five extremely evil karmas that summon uninterrupted suffering in hell,
Which were created in the past from the lack of wisdom power,
Will all be obliterated quickly in one thought
As he recites the great king of vows of Samantabhadra.

His family, caste, facial color,
Looks, and wisdom will be perfect
And cannot be destroyed by māras or non-Buddhists.
He is worthy of accepting offerings from the Three Realms of Existence.

He will soon visit the great bodhi tree-king.
Seated under it, he will subdue the multitude of māras,
Attain samyak-saṁbodhi, turn the Dharma wheel,
And universally benefit all sentient beings.

If a person reads and recites this universally worthy vow,
Accepts and upholds it, and expounds it,
Only Buddhas can know that his requital
Will definitely be superb on the bodhi path.

If a person recites this universally worthy vow,
I say that his roots of goodness, no matter how small,
Will fully grow in one thought
Into the pure vow to bring sentient beings to complete fulfillment.

The boundless, superb merit of my universally worthy great actions
Is all transferred to sentient beings,
Universally wishing those who are sinking and drowning
To go quickly to Amitābha Buddha's land."

At that time Samantabhadra Bodhisattva-Mahāsattva, before the Tathāgata, finished speaking this pure stanza, the great king of vows of Samantabhadra. The youth Sudhana was exuberant beyond measure, and all Bodhisattvas greatly rejoiced. The Tathāgata praised, "Very good! Very good!"
    As the Tathāgata, together with the holy Bodhisattva-Mahāsattvas, taught such an excellent Dharma Door to the inconceivable state of liberation, Mañjuśrī Bodhisattva was at the head of the group. Great Bodhisattvas and the 6,000 bhikṣus whom they had brought to spiritual maturity were led by Maitreya Bodhisattva. At the head of all great Bodhisattvas of this Worthy Kalpa was Vimala-Samantabhadra Bodhisattva. Present in this assembly were Bodhisattvas from various worlds in the ten directions and great Bodhisattvas who had nectar poured on their heads, which empowered each to become a Buddha in the next life. At the head of all Bodhisattva-Mahāsattvas, who were as numerous as dust particles in the ocean of all lands, were Śāripūtra the Great Wisdom and Mahāmaudgalyāyana. The enormous multitude of great voice-hearers, rulers of humans and gods, as well as gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, mahoragas, humans, and nonhumans, having heard the Buddha's words, greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings.

Mahāvaipulya Sūtra of Buddha Adornment, fascicle 40
Translated from the Chinese Canon (CBETA, T10n0293)


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