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Sūtra 41 (posted 11/2013, updated 02/2014) Book information on Home page
At that time Samantabhadra Bodhisattva said to the other Bodhisattvas in the assembly, “Buddha-Sons, I now will expound to you the ocean of characteristics of a Tathāgata’s physical appearance.[1]
“Buddha-Sons, the crown of a Tathāgata’s head is adorned with thirty-two treasure-adorned characteristics of a great man.[2] One of them is called the web that emits immeasurable, vast radiance. It illuminates everywhere [in worlds] in all directions, and is adorned with wonderful treasures, all over His soft and dense hair. Each treasure emits the light of jewels, pervading countless worlds, revealing Buddhas with perfect physical marks. This is the first characteristic.
“The next characteristic of a great man is called the cloud that emits the radiance of the Buddha-eye. It has various adornments, such as the king of gems, and emits golden radiance, like that emitted from the white hair between His eyebrows, illuminating all worlds. This is the second characteristic.
“The next characteristic of a great man is called the cloud that pervades the dharma realm. It is adorned with the wheel of superb treasures, and emits, like lamplight, the radiance of a Tathāgata’s merit and wisdom, illuminating oceans of worlds in all dharma realms in the ten directions. In its radiance appear all Buddhas and Bodhisattvas. This is the third characteristic.
“The next characteristic of a great man is called the cloud that displays universal illumination. It is adorned with various wonderful treasures, such as pure gold, all of which emit radiance, illuminating inconceivable Buddha Lands. In its radiance appear all Buddhas. This is the fourth characteristic.
“The next characteristic of a great man is called the cloud that emits the radiance of treasures. It is pure, adorned with the king of gems and with stamens made of aquamarine [vaiḍūrya]. Its radiance illuminates all dharma realms in the ten directions, displaying various miraculous manifestations, praising a Tathāgata’s merit and wisdom acquired from His past actions. This is the fifth characteristic.
“The next characteristic of a great man is called the cloud that displays a Tathāgata’s great command throughout the dharma realm. It uses flaming gems and Bodhisattvas’ miraculous manifestations as its crown, which has a Tathāgata’s power to enlighten. It uses orbs of the flaming light of all treasures as its chaplet. Its radiance illuminates worlds in the ten directions, revealing all Tathāgatas seated in Their bodhimaṇḍas, with the cloud of Their [sarvajña] overall wisdom-knowledge pervading the open sky and the immeasurable dharma realm. This is the sixth characteristic.
“The next characteristic of a great man is called the cloud of a Tathāgata’s universal lamp. It is adorned with the treasure ocean of great commands that can shake all worlds in the dharma realm. It emits pure radiance that pervades the dharma realm, revealing an ocean of merits accumulated by Bodhisattvas [in worlds] in the ten directions and an ocean of wisdom banners of past, present, and future Buddhas. This is the seventh characteristic.
“The next characteristic of a great man is called the vast cloud that illuminates all Buddhas. It is adorned with Indra’s[3] jewels, the wish-fulfilling king of jewels, and the king of gems. It emits the radiance of Bodhisattvas’ flaming lamps, illuminating all worlds in the ten directions, revealing the ocean of all Buddhas’ physical appearances, the ocean of great sounds, and the ocean of pure powers. This is the eighth characteristic.
“The next characteristic of a great man is called the cloud of perfect radiance. It is adorned with superb aquamarine, the king of gems, and various flowers made of treasures, all of which spread a web of great flames to reach far in the ten directions, enabling all sentient beings in all worlds to see Tathāgatas seated before them, to praise the virtues of Buddhas’ and Bodhisattvas’ dharma bodies,[4] and to enter a Tathāgata’s pure state. This is the ninth characteristic.
“The next characteristic of a great man is called the radiant cloud that illuminates the store of all Bodhisattva actions. It is adorned with wonderful flowers made of treasures. The light of its treasures illuminates countless worlds, and the flames of its treasures cover all worlds in the ten directions. It pervades dharma realms in the ten directions, hindrance free, and thunders Buddha tones to expound the Dharma ocean. This is the tenth characteristic.
“The next characteristic of a great man is called the cloud of universal light. It is adorned with aquamarine, diamond [vajra], and Indra’s jewels. Its aquamarine-colored light is bright and lucid, illuminating oceans of worlds and emitting wonderful sounds that pervade the dharma realm. All these are manifested by the ocean of Buddhas’ great virtues. This is the eleventh characteristic.
“The next characteristic of a great man is called the cloud of true enlightenment. It is adorned with various flowers made of treasures. These precious flowers emit radiance, in which appear Tathāgatas seated in Their bodhimaṇḍas in countless worlds, enabling all worlds to achieve purity and end forever their deluded perceptions and differentiations. This is the twelfth characteristic.
“The next characteristic of a great man is called the cloud of radiance that dazzles. It is adorned with the mind-king’s[5] jewel from the ocean store of flaming gems. It emits vast radiance, which reveals innumerable Bodhisattvas and what they do, Tathāgatas’ wisdom bodies and dharma bodies, and the ocean of Their physical appearances, pervading the dharma realm. This is the thirteenth characteristic.
“The next characteristic of a great man is called the cloud of splendors that illuminate everywhere. It is adorned with aquamarine and flowers made of diamond. It emits vast radiance, in which appears a splendid, huge lotus flower that spans the dharma realm. It naturally expounds the four great Bodhisattva actions,[6] and its sounds carry across oceans of dharma realms. This is the fourteenth characteristic.
“The next characteristic of a great man is called the action cloud that reveals the ocean of Buddha samādhis. It displays in one thought a Tathāgata’s immeasurable majesty and adorns oceans of inconceivable worlds in all dharma realms. This is the fifteenth characteristic.
“The next characteristic of a great man is called the cloud of the ocean of manifestations that illuminates everywhere. It is adorned with wonderful lotus flowers made of treasures, each flower as huge as Mount Sumeru. The radiance of treasures is born from a Buddha’s vows, and it endlessly displays manifestations. This is the sixteenth characteristic.
“The next characteristic of a great man is called the cloud of the liberation of all Tathāgatas. It is adorned with pure, wonderful treasures, emits vast radiance to adorn all Tathāgatas’ lion thrones, and reveals the ocean of all Buddhas’ physical images, the immeasurable Buddha Dharma, and oceans of Buddha Lands. This is the seventeenth characteristic.
“The next characteristic of a great man is called the cloud of masterly skillful means that illuminate everywhere. It is adorned with flowers made of aquamarine, lotus flowers made of pure gold, lamps made of the king of gems, and the flaming cloud of the Dharma. It spreads a dense cloud of flames of all Buddha treasures. In its pure radiance, which pervades the dharma realm, appear all wonderful adornments. This is the eighteenth characteristic.
“The next characteristic of a great man is called the cloud that awakens those of the Buddha character-type. It is adorned with the immeasurable light of treasures and equipped with a thousand orbs, which are pure inside and outside. It is born from His past roots of goodness, and its radiance illuminates worlds in the ten directions, unveiling the wisdom sun and expounding the Dharma ocean. This is the nineteenth characteristic.
“The next characteristic of a great man is called the commanding cloud that reveals the appearances of all Tathāgatas. It is adorned with garlands of treasures and flowers made of aquamarine, and spreads great flames of treasures that fill the dharma realm. In its radiance appear past, present, and future Buddhas, who are as innumerable as the dust particles in all Buddha Lands, and who are like lion-kings, boldly valiant, fearless, and adorned with wisdom and physical marks. This is the twentieth characteristic.
“The next characteristic of a great man is called the cloud that illuminates the entire dharma realm. It is adorned with the purity of a Tathāgata’s sublime appearance. It emits vast radiance, illuminating all things everywhere in the dharma realm, revealing innumerable Buddhas’ and Bodhisattvas’ stores of wondrous wisdom. This is the twenty-first characteristic.
“The next characteristic of a great man is called the cloud of the appearance of Vairocana Tathāgata.[7] It is adorned with flowers made of superb treasures and the pure moon made of aquamarine, all of which emit countless hundreds of thousands of koṭis of radiances of jewels that pervade the entire open sky in the dharma realm. In its radiance appear countless Buddha Lands, where Tathāgatas sit cross-legged. This is the twenty-second characteristic.
“The next characteristic of a great man is called the radiant cloud that illuminates all Buddhas. It is adorned with wonderful lamps made of treasures, and emits pure radiance, illuminating all worlds in the ten directions, revealing Buddhas turning the Dharma wheel. This is the twenty-third characteristic.
“The next characteristic of a great man is called the cloud that manifests all adornments. It is adorned with the flames of various treasures, and emits pure radiance that pervades the dharma realm. Thought after thought, it reveals an ineffably ineffable number of Buddhas and Bodhisattvas seated in bodhimaṇḍas. This is the twenty-fourth characteristic.
“The next characteristic of a great man is called the cloud that emits all sounds in the dharma realm. It is adorned with choice sandalwood and an ocean of jewels. It spreads a web of great flames that fills the dharma realm, emitting wonderful sounds that indicate to sentient beings the ocean of all their karmas. This is the twenty-fifth characteristic.
“The next characteristic of a great man is called the cloud that illuminates Buddhas’ wheels of manifestations. It is adorned with a Tathāgata’s pure eye. Its radiance illuminates all worlds in the ten directions, manifests all adornments of past, present, and future Buddhas, and emits wonderful sounds to expound the inconceivable vast Dharma ocean. This is the twenty-sixth characteristic.
“The next characteristic of a great man is called the cloud that illuminates the Buddha ocean. Its radiance illuminates all worlds in the dharma realm, hindrance free, where Tathāgatas sit cross-legged. This is the twenty-seventh characteristic.
“The next characteristic of a great man is called the cloud of lamps made of treasures. It emits the radiance of a Tathāgata’s vast wisdom, illuminating all dharma realms in the ten directions. In its radiance appear all Buddhas and Bodhisattvas, and the inconceivable ocean of sentient beings. This is the twenty-eighth characteristic.
“The next characteristic of a great man is called the cloud of the no-differentiation dharma realm. It emits the radiance of a Tathāgata’s great wisdom, illuminating all Buddha Lands in the ten directions, all Bodhisattva assemblies in bodhimaṇḍas, and the immeasurable Dharma ocean. Its radiance displays various transcendental powers, and emits wonderful tones to expound Samantabhadra Bodhisattva’s action vows[8] according to sentient beings’ preferences, enabling them to turn to the Dharma. This is the twenty-ninth characteristic.
“The next characteristic of a great man is called the illuminating cloud that abides in all oceans of worlds. It emits the radiance of treasures that pervades all open skies and dharma realms. In its radiance appear pure bodhimaṇḍas, and Buddhas’ and Bodhisattvas’ sublime bodies, enabling beholders to see what cannot be seen.[9] This is the thirtieth characteristic.
“The next characteristic of a great man is called the cloud of the pure radiant flames of all treasures. It emits the pure radiance of the wonderful jewels of innumerable Buddhas and Bodhisattvas, illuminating all dharma realms in the ten directions. In its radiance appear the ocean of Bodhisattvas, who are equipped with a Tathāgata’s spiritual power and visit the web of all worlds in the ten directions throughout the domain of space. This is the thirty-first characteristic.
“The next characteristic of a great man is called the splendid cloud that illuminates all dharma realms. Located in the middle of the bony bulge on a Tathāgata’s head, it is adorned with Jambūnada gold[10] and Indra’s net, and spreads the cloud of pure light that pervades the dharma realm. Thought after thought, in its radiance appear Buddhas and Bodhisattvas, assembled in bodhimaṇḍas in all worlds. This is the thirty-second characteristic.
“Buddha-Sons, the crown of a Tathāgata’s head is adorned with these thirty-two characteristics of a great man.
“Buddha-Sons, between a Tathāgata’s eyebrows is a characteristic of a great man, called the cloud of radiance that pervades the dharma realm. It is adorned with flowers made of jewels, and emits vast jewel-colored radiance, as lucid and pure as that of the sun and the moon. Its radiance illuminates all worlds in the ten directions, reveals all Buddhas, and emits wonderful sounds to expound the Dharma ocean. This is the thirty-third characteristic.
“A Tathāgata’s eyes have a characteristic of a great man, called the cloud of commanding universal sight. It is adorned with wonderful treasures, and its pure and lucid light of treasures sees all things, hindrance free. This is the thirty-fourth characteristic.
“A Tathāgata’s nose has a characteristic of a great man, called the cloud of all wisdom and transcendental powers. It is adorned with pure wonderful treasures and wrapped in treasure-colored light. In its radiance appear innumerable manifested Buddhas, seated on lotus flowers made of treasures. It visits all worlds to expound to all Bodhisattvas and all sentient beings the ocean of the inconceivable Dharma of Buddhas. This is the thirty-fifth characteristic.
“A Tathāgata’s tongue has a characteristic of a great man, called the cloud that displays sounds and images. It is adorned with wonderful treasures in myriad colors, and formed by His past roots of goodness. His wide-ranging and far-reaching tongue covers the oceans of all worlds. When a Tathāgata smiles in gladness, He emits the light of jewels, illuminating dharma realms in the ten directions, enabling all minds to cool. In its radiance gloriously appear all past, present, and future Buddhas, who emit vast and wondrous tones that pervade all worlds and abide for countless kalpas. This is the thirty-sixth characteristic.
“A Tathāgata’s tongue has another characteristic of a great man, called the cloud of the dharma realm. The top of His tongue is flat and adorned with treasures. It emits treasure-colored light, as perfect as that emitted from between His eyebrows. Its light illuminates all Buddha Lands, which are made of dust particles, and have no self-essence. In its radiance appear innumerable Buddhas, voicing wondrous tones to expound the entire Dharma. This is the thirty-seventh characteristic.
“The tip of a Tathāgata’s tongue has a characteristic of a great man, called the radiant cloud that illuminates the dharma realm. It is adorned with the wish-fulfilling king of jewels, and constantly emits golden flames, in which appears the ocean of all Buddhas. It rumbles wonderful tones that pervade countless worlds. Each tone contains all tones that expound the wondrous Dharma to delight the hearers, enabling them to ponder its teachings for kalpas and not to forget them. This is the thirty-eighth characteristic.
“The tip of a Tathāgata’s tongue has another characteristic of a great man, called the cloud that illuminates the dharma realm. It is adorned with the king of gems, and emits wonderful radiance, in myriad colors, that pervades countless worlds in the ten directions and purifies everything in the dharma realm. In its radiance appear innumerable Buddhas and Bodhisattvas, who each voice wondrous tones to impart various teachings, and all Bodhisattvas who hear and accept them. This is the thirty-ninth characteristic.
“The roof of a Tathāgata’s mouth has a characteristic of a great man, called the cloud that displays the inconceivable dharma realm. It is adorned with aquamarine and Indra’s jewels. It spreads a cloud of pure light of scented lamps’ flames that pervades all dharma realms in the ten directions, displaying various transcendental powers and skillful means, and expounding in oceans of worlds the profound and inconceivable Dharma. This is the fortieth characteristic.
“A Tathāgata’s lower right teeth have a characteristic of a great man, called the cloud of Buddha teeth. It is adorned with a swastika-shaped wheel made of jewels, and emits vast radiance, illuminating the dharma realm. In its radiance appear all Buddhas, who visit everywhere [in worlds] in the ten directions to enlighten sentient beings. This is the forty-first characteristic.
“A Tathāgata’s upper right teeth have a characteristic of a great man, called the cloud of the Sumeru store of flames. It is adorned with a store of jewels, and emits the pure radiance of fragrant flames of diamond that pervades the dharma realm, displaying all Buddhas’ spiritual powers, and revealing Their pure bodhimaṇḍas in all worlds in the ten directions. This is the forty-second characteristic.
“A Tathāgata’s lower left teeth have a characteristic of a great man, called the cloud of jeweled lamps that illuminate all things everywhere. It is adorned with the fragrances of flowers made of treasures, and emits the pure radiance of the cloud of lamp flames that pervades all oceans of worlds. In its radiance appear all Buddhas, seated on lion thrones and surrounded by Bodhisattvas, [in worlds] in the Lotus Flower Store.[11] This is the forty-third characteristic.
“A Tathāgata’s upper left teeth have a characteristic of a great man, called the cloud that illuminates and reveals Tathāgatas. It is adorned with pure radiance, Jambūnada gold, jeweled nets, and flowers made of treasures, and releases orbs of great flames throughout the dharma realm. In the flames appear all Buddhas in the open sky, who use transcendental powers to dispense Dharma milk, Dharma lamps, and Dharma treasures, teaching and transforming all Bodhisattvas. This is the forty-fourth characteristic.
“A Tathāgata’s teeth have a characteristic of a great man, called the cloud that displays radiance everywhere. Each space between His teeth is adorned with an ocean of splendors. When He smiles, it emits the radiance of jewel-colored flames that swirl clockwise, pervading the dharma realm, and uses Buddha words and tones to expound universally worthy actions. This is the forty-fifth characteristic.
“A Tathāgata’s lips have a characteristic of a great man, called the cloud that reflects the light of all treasures. It emits vast radiance in the colors of Jambūnada gold, lotus flowers, and all treasures, illuminating and purifying the dharma realm. This is the forty-sixth characteristic.
“A Tathāgata’s neck has a characteristic of a great man, called the cloud that illuminates all worlds. It is adorned with the king of gems. His neck is soft and smooth, like a kamboja [round, reddish fruit]. It emits the sun’s pure radiance that pervades the dharma realm. In its radiance appear all Buddhas. This is the forty-seventh characteristic.
“A Tathāgata’s right shoulder has a characteristic of a great man, called the cloud of Buddhas’ great treasures. It emits radiance in the colors of lotus flowers and treasures, such as pure gold, forming a flaming web that illuminates all things everywhere in the dharma realm. In its radiance appear all Bodhisattvas. This is the forty-eighth characteristic.
“A Tathāgata’s right shoulder has another characteristic of a great man, called the cloud of superb treasures that illuminate everywhere. Its colors are as pure as Jambūnada gold, and it emits the light of jewels that pervades the dharma realm. In its radiance appear all Bodhisattvas. This is the forty-ninth characteristic.
“A Tathāgata’s left shoulder has a characteristic of a great man, called the cloud of supreme light that illuminates the dharma realm. It is as well adorned as His crown and the area between His eyebrows. It emits the radiance of Jambūnada gold and treasures in the colors of lotus flowers, forming a web of great flames that pervades the dharma realm. In its radiance His spiritual powers are displayed. This is the fiftieth characteristic.
“A Tathāgata’s left shoulder has another characteristic of a great man, called the cloud of pervasive radiance. It swirls clockwise, and is in the colors of Jambūnada gold, adorned with the king of gems. It emits the radiance of fragrant flames and flowers made of treasures that pervades the dharma realm. In its radiance appear all Buddhas and all pure worlds. This is the fifty-first characteristic.
“A Tathāgata’s left shoulder has another characteristic of a great man, called the cloud that illuminates everywhere. It swirls clockwise in a subtle and majestic way, and spreads a cloud of Buddha-lamp flames, its pure radiance pervading the dharma realm. In its radiance appear all Bodhisattvas with various wonderful adornments. This is the fifty-second characteristic.
“A Tathāgata’s chest has a characteristic of a great man, the mark of a swastika, called the cloud of the auspicious ocean. It is adorned with flowers made of treasures, and releases various orbs of flames in the colors of all treasures, pervading and purifying the dharma realm. It also emits wonderful sounds to expound the Dharma ocean. This is the fifty-third characteristic.
“To the right of a Tathāgata’s auspicious mark [the swastika] is a characteristic of a great man, called the cloud that displays radiance. It is adorned with Indra’s net, and releases orbs of vast radiance that pervade the dharma realm. In its radiance appear innumerable Buddhas. This is the fifty-fourth characteristic.
“To the right of a Tathāgata’s auspicious mark is another characteristic of a great man, called the cloud that reveals Tathāgatas. It is adorned with jeweled crowns worn by Bodhisattvas, and emits vast radiance, illuminating and purifying all worlds in the ten directions. In its radiance appear past, present, and future Buddhas, seated in Their bodhimaṇḍas, displaying spiritual powers everywhere and expounding the Dharma ocean. This is the fifty-fifth characteristic.
“To the right of a Tathāgata’s auspicious mark is another characteristic of a great man, called the cloud of flowers opening. It is adorned with flowers made of treasures, and emits the pure radiance of the flames of scented lamps. Shaped like a lotus flower, this radiance pervades all worlds. This is the fifty-sixth characteristic.
“To the right of a Tathāgata’s auspicious mark is another characteristic of a great man, called the delightful golden cloud. It is adorned with all treasures from the mind-king’s store, and with the king of gems. It emits pure radiance, illuminating the dharma realm, revealing the vast, radiant treasure store of gems, like the Buddha-eye. This is the fifty-seventh characteristic.
“To the right of a Tathāgata’s auspicious mark is another characteristic of a great man, called the cloud of the Buddha ocean. It is adorned with aquamarine, scented lamps, and splendid chaplets. It emits throughout the open sky the pure radiance of the king of gems and the great flames of scented lamps, illuminating the dharma realm. In its radiance appear all assemblies in bodhimaṇḍas. This is the fifty-eighth characteristic.
“To the left of a Tathāgata’s auspicious mark is a characteristic of a great man, called the cloud that displays radiance. It is adorned with innumerable Bodhisattvas seated on lotus flowers made of treasures, and emits the radiance of various interweaving flames of the king of gems, purifying the ocean of all dharma realms. In its radiance appear innumerable Buddhas, voicing wonderful tones to expound the Dharma. This is the fifty-ninth characteristic.
“To the left of a Tathāgata’s auspicious mark is another characteristic of a great man, called the radiant cloud that displays radiance pervading the dharma realm. It is adorned with an ocean of jewels, and emits radiance everywhere in all worlds. In its radiance appear all Bodhisattvas. This is the sixtieth characteristic.
“To the left of a Tathāgata’s auspicious mark is another characteristic of a great man, called the cloud of universal excellence. It is adorned with sunlight, the king of gems, and chaplets of treasures, and emits vast, flaming radiance that pervades oceans of worlds in the dharma realm. In its radiance appear all worlds, all Tathāgatas, and all sentient beings. This is the sixty-first characteristic.
“To the left of a Tathāgata’s auspicious mark is another characteristic of a great man, called the cloud of wonderful sounds of turning the Dharma wheel. It is adorned with the pure, fragrant wicks of all Dharma lamps, and emits vast radiance that pervades the dharma realm. In its radiance appears the ocean of all Buddhas’ appearances and the ocean of minds. This is the sixty-second characteristic.
“To the left of a Tathāgata’s auspicious mark is another characteristic of a great man, called the splendid cloud. It is adorned with the ocean of all past, present, and future Buddhas, and emits pure radiance that adorns all Buddha Lands. In its radiance appear all Buddhas and Bodhisattvas in worlds in the ten directions and what they do. This is the sixty-third characteristic.
“A Tathāgata’s right hand has a characteristic of a great man, called the cloud of the sea that illuminates. It is adorned with various treasures, and constantly emits the pure radiance of lunar flames that pervades the open sky in all worlds. It emits loud sounds to praise all Bodhisattva actions. This is the sixty-fourth characteristic.
“A Tathāgata’s right hand has another characteristic of a great man, called the cloud of reflections that illuminate. It is adorned with aquamarine [vaiḍūrya], Indra’s sapphire [indranīla], and flowers made of jewels, and emits vast radiance, illuminating all worlds in the ten directions, such as those contained in the Lotus Flower Store and the Jewel Store, where Bodhisattvas reside. In its radiance appear innumerable Buddhas, who in Their pure dharma bodies sit under bodhi trees and shake all worlds in the ten directions. This is the sixty-fifth characteristic.
“A Tathāgata’s right hand has another characteristic of a great man, called the cloud of chaplets of lamp flames that adorn everywhere. It is adorned with solar treasures, and emits vast radiance, forming a web of manifestations. In its radiance appear Bodhisattvas, who wear jeweled crowns and expound the ocean of actions. This is the sixty-sixth characteristic.
“A Tathāgata’s right hand has another characteristic of a great man, called the cloud that displays all jewels. It is adorned with flaming lotus flower lamps, and emits the ocean-store radiance that pervades the dharma realm. In its radiance appear innumerable Buddhas, seated on lotus flowers. This is the sixty-seventh characteristic.
“A Tathāgata’s right hand has another characteristic of a great man, called the radiant cloud. It is adorned with an ocean of flames of jewels, and emits the pure radiance of flames of treasures, fragrances, and flowers, that pervades the web of all worlds. In its radiance appear Buddhas’ bodhimaṇḍas. This is the sixty-eighth characteristic.
“A Tathāgata’s left hand has a characteristic of a great man, called the cloud of pure aquamarine lamps. It is adorned with the wonderful colors of the treasure ground, and emits a Tathāgata’s golden radiance. Thought after thought, it manifests all superb adornments. This is called the sixty-ninth characteristic.
“A Tathāgata’s left hand has another characteristic of a great man, called the cloud of sounds of wisdom lamps in all worlds. It is adorned with Indra’s net and with flowers made of diamond, and emits the pure radiance of Jambūnada gold, illuminating all worlds in the ten directions. This is the seventieth characteristic.
“A Tathāgata’s left hand has another characteristic of a great man, called the cloud that abides in the radiance of lotus flowers made of treasures. It is adorned with wonderful lotus flowers made of treasures, and emits vast radiance, like that of the Sumeru lamp, illuminating all worlds in the ten directions. This is the seventy-first characteristic.
“A Tathāgata’s left hand has another characteristic of a great man, called the cloud that illuminates everywhere in the dharma realm. It is adorned with wonderful things, such as jeweled chaplets, jeweled orbs, jeweled vases, and Indra’s net. It emits vast radiance, illuminating all worlds in the ten directions. In its radiance appear all dharma realms, all oceans of worlds, and all Tathāgatas, seated on lotus flowers. This is the seventy-second characteristic.
“A Tathāgata’s right fingers have a characteristic of a great man, called the swirling cloud that displays oceans of kalpas and worlds. It is adorned with the store of the water moon’s flames, the king of gems, and all flowers made of treasures, and emits vast radiance that pervades the dharma realm. Its radiance constantly emits wondrous sounds that pervade worlds in the ten directions. This is the seventy-third characteristic.
“A Tathāgata’s left fingers have a characteristic of a great man, called the cloud that abides in all treasures. It is adorned with diamond and Indra’s sapphire, and emits the radiance of the king of gems that pervades the dharma realm. In its radiance appear all Buddhas and Bodhisattvas. This is the seventy-fourth characteristic.
“A Tathāgata’s right palm has a characteristic of a great man, called the cloud that shines. It is adorned with the king of gems and the jeweled wheel with a thousand spokes, and emits the light of treasures, swirling clockwise, pervading the dharma realm. In its radiance appear all Buddhas, each with glowing body light, expounding the Dharma to deliver sentient beings and purify the world. This is the seventy-fifty characteristic.
“A Tathāgata’s left palm has a characteristic of a great man, called the cloud of flaming orbs that display increasing numbers of bodhimaṇḍas in the dharma realm. It is adorned with sunlight, the king of gems, and the wheel with a thousand spokes, and emits vast radiance that pervades all oceans of worlds. In its radiance appear all Bodhisattvas, each expounding the ocean of universally worthy actions, entering all Buddha Lands, and enlightening innumerable sentient beings. This is the seventy-sixth characteristic.
“A Tathāgata’s hidden male organ has a characteristic of a great man, called the cloud that emits Buddha tones. It is adorned with all wonderful treasures, and emits the radiance of jeweled lamps’ splendid flames. Its glowing radiance in the colors of treasures illuminates the open sky and the dharma realm. In its radiance appear all Buddhas, traveling everywhere from place to place. This is the seventy-seventh characteristic.
“A Tathāgata’s right buttock has a characteristic of a great man, called the cloud of chaplets of jeweled lamps that illuminate everywhere. It is adorned with jewels, and emits the radiance of inconceivable flames that pervades all dharma realms in the ten directions. It has the same appearance as that of the open sky or the dharma realm, but can manifest all appearances. Each appearance is a display of Buddhas’ command of miraculous manifestations. This is the seventy-eighth characteristic.
“A Tathāgata’s left buttock has a characteristic of a great man, called the cloud that displays the radiance of oceans of dharma realms that pervades the open sky. Like a lotus flower, it is adorned with pure treasures, and spreads a web of radiance, illuminating everywhere in all dharma realms in the ten directions. In its radiance appear a cloud of various images. This is the seventy-ninth characteristic.
“A Tathāgata’s right thigh, in proportion to His calf, has a characteristic of a great man, called the cloud of universal manifestations. It is adorned with jewels in diverse colors, and emits the radiance of the wondrous Dharma, like the flames of jewels. In one thought it manifests an ocean of ways in which all treasure kings[12] [Buddhas] walk. This is the eightieth characteristic.
“A Tathāgata’s left thigh has a characteristic of a great man, called the cloud that manifests the ocean of all Buddhas’ countless characteristics. It abides in the ocean of all treasures as its adornment. As it widely travels, it emits pure radiance, illuminating all sentient beings, inspiring them to seek the unsurpassed Buddha Dharma. This is the eighty-first characteristic.
“A Tathāgata’s right calf, round, straight, and well able to walk, like that of an aiṇeya [antelope], has a characteristic of a great man, called the cloud of all open skies and dharma realms. It is adorned with radiant treasures, and emits pure radiance in the colors of Jambūnada gold, illuminating everywhere in all Buddha Lands. It emits loud sounds that shake everything, manifests all Buddha Lands, and abides in the open sky, adorning it with flames of treasures. In its radiance appear innumerable Bodhisattvas. This is the eighty-second characteristic.
“A Tathāgata’s left calf, like that of an aiṇeya [antelope], has a characteristic of a great man, called the cloud that adorns oceans. In the color of pure gold, it can go everywhere in all Buddha Lands. It emits the pure radiance of all treasures that pervades the dharma realm and does Buddha work. This is the eighty-third characteristic.
“The hairs on a Tathāgata’s calves have a characteristic of a great man, called the cloud that displays reflections in the dharma realm. These hairs swirl clockwise, and the tip of each hair emits the radiance of treasures that pervades all dharma realms in the ten directions, and displays all Buddhas’ spiritual powers. The pores emit radiance, in which appear all Buddha Lands. This is the eighty-fourth characteristic.
“A Tathāgata’s soles have a characteristic of a great man, called the cloud that abides in the ocean of all Bodhisattvas. It emits radiance in the colors of diamond, Jambūnada gold, and pure lotus flowers, illuminating oceans of worlds in the ten directions, where fragrances and flaming clouds are everywhere. When He raises His foot to take a step, fragrances waft far and wide, and the colors of treasures pervade the dharma realm. This is the eighty-fifth characteristic.
“The top of a Tathāgata’s right foot has a characteristic of a great man, called the radiant cloud that illuminates all things everywhere. It is adorned with all treasures, and emits vast radiance that pervades the dharma realm and reveals all Buddhas and Bodhisattvas. This is the eighty-sixth characteristic.
“The top of a Tathāgata’s left foot has a characteristic of a great man, called the cloud that reveals all Buddhas. It is adorned with a treasure store of jewels, and emits the radiance of treasures. Thought after thought, throughout future kalpas without interruption, in its radiance appear all Buddhas and Their transcendental powers, manifestations, Dharma oceans, and bodhimaṇḍas. This is the eighty-seventh characteristic.
“Between a Tathāgata’s right toes is a characteristic of a great man, called the cloud that illuminates the ocean of all dharma realms. It has various adornments, such as the Sumeru lamp, the king of gems, and the flaming wheel with a thousand spokes, and emits vast radiance that pervades oceans of worlds in all dharma realms in the ten directions. In its radiance appear all Buddhas’ various majestic appearances. This is the eighty-eighth characteristic.
“Between a Tathāgata’s left toes is a characteristic of a great man, called the cloud that displays the Buddha ocean. It is adorned with flowers made of jewels, fragrant flames, chaplets of lamps, and jeweled wheels of treasures. It constantly emits the pure radiance of an ocean of treasures that pervades the open sky in all worlds in the ten directions. In its radiance appear all Buddhas and Bodhisattvas, who have perfect voices and marks, such as the swastika, benefiting innumerable sentient beings. This is the eighty-ninth characteristic.
“A Tathāgata’s right heel has a characteristic of a great man, called the cloud that illuminates with ease. It is adorned with treasure dust and Indra’s sapphire. It constantly emits the radiance of a Tathāgata’s wonderful treasures. Its wonderful radiance pervades the dharma realm and looks the same everywhere, with no difference. In its radiance appear all Buddhas, seated in Their bodhimaṇḍas and expounding the wondrous Dharma. This is the ninetieth characteristic.
“A Tathāgata’s left heel has a characteristic of a great man, called the cloud that emits wonderful sounds to expound the Dharma ocean. It is adorned with precious jewels from the ocean of manifestations, Sumeru flowers made of jewels, and aquamarine from the ocean of fragrant flames. It emits vast radiance that pervades the dharma realm. In its radiance appear Buddhas displaying Their spiritual powers. This is the ninety-first characteristic.
“A Tathāgata’s right ankle has a characteristic of a great man, called the radiant cloud that displays all adornments. Wonderful and majestic, it is made of treasures, and emits pure radiance in the colors of Jambūnada gold, illuminating all dharma realms in the ten directions. Its radiance is like a huge cloud covering all Buddhas’ bodhimaṇḍas. This is the ninety-second characteristic.
“A Tathāgata’s left ankle has a characteristic of a great man, called the cloud that displays all physical appearances. It is adorned with the store of lunar flames, solar treasures, and Indra’s sapphire. Thought after thought, it goes to oceans of dharma realms, and emits the radiance of jeweled lamps’ fragrant flames that pervades the entire dharma realm. This is the ninety-third characteristic.
“The edges of a Tathāgata’s right foot have a characteristic of a great man, called the cloud of the universal store. It is adorned with diamond and Indra’s sapphire, and emits the radiance of treasures that pervades the open sky. In its radiance appear all Buddhas in Their bodhimaṇḍas, seated on lion thrones adorned with the king of gems. This is the ninety-fourth characteristic.
“The edges of a Tathāgata’s left foot have a characteristic of a great man, called the cloud of pervasive radiance in the dharma realm. It is adorned with flowers made of jewels, and emits vast radiance that pervades the dharma realm, revealing that all dharmas are equal in the one appearance [of no appearance]. In its radiance appear Buddhas and Bodhisattvas, displaying their command of spiritual powers and voicing wonderful tones to expound the endless Dharma Doors in the dharma realm. This is the ninety-fifth characteristic.
“The tips of a Tathāgata’s right toes have a characteristic of a great man, called the cloud that displays adornments. It is adorned with lovely and pure Jambūnada gold, and emits vast radiance that pervades all dharma realms in the ten directions. In its radiance appear all Buddhas and Bodhisattvas, and Their endless Dharma ocean, various virtuous works, transcendental powers, and miraculous manifestations. This is the ninety-sixth characteristic.
“The tips of a Tathāgata’s left toes have a characteristic of a great man, called the cloud that displays all Buddhas’ miraculous manifestations. It is adorned with a Buddha’s inconceivable radiance, lunar flames, pervasive fragrance, and the wheel of jewel flames. It emits pure radiance in the colors of treasures that pervades oceans of worlds. In its radiance appear all Buddhas and Bodhisattvas, expounding Buddhas’ Dharma ocean. This is the ninety-seventh characteristic.
“Buddha-Sons, Vairocana Tathāgata has the characteristics of a great man that are as numerous as the dust particles in ten oceans of worlds in the Lotus Flower Store. Each of His body parts is adorned with treasures and wonderful characteristics.
At that time the World-Honored One told Jewel Hand [ratnapāṇi] Bodhisattva, “Buddha-Son, a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, has a secondary characteristic called the perfect king. The vast radiance it emits is called the glowing magnificence, which has seven million asaṁkhyeya beams of light as its retinue.
“Buddha-Son, when I was a Bodhisattva in the palace of Tuṣita Heaven [the fourth desire heaven], I emitted vast radiance called the radiance banner king, illuminating worlds as numerous as the dust particles in ten Buddha Lands. When hell dwellers in those worlds encountered this radiance, they gained a respite from suffering, and acquired ten purities of their eyes, ears, noses, tongues, bodies, and minds. With great joy, they celebrated with exuberance. After death, they were reborn in Tuṣita Heaven. The drum in that heaven, called the most enjoyable, made sounds, telling them, ‘God-Sons, through restraining your minds, planting your roots of goodness in the places of Tathāgatas, and staying close to beneficent learned friends, and through Vairocana Bodhisattva’s[13] great spiritual power, after you died in hell, you have been reborn in this heaven.’
“Buddha-Son, on each of this Bodhisattva’s soles is [the mark of] a wheel with a thousand spokes, called the universal radiance king. It has a secondary characteristic called the perfect king, which constantly emits forty beams of light. One of them is called the pure virtue, which can illuminate worlds as numerous as the dust particles in a koṭi nayuta Buddha Lands. It enables sentient beings to come to [spiritual] maturity according to their karmic actions and various preferences.
“When sentient beings in extreme pain in Avīci Hell encountered this radiance, after death they were reborn in Tuṣita Heaven. Then they heard the sounds of the celestial drum, telling them, ‘Very good, very good. God-Sons, Vairocana Bodhisattva has entered the Taint-Free Samādhi. You should salute him.’
“When these god-sons heard the celestial drum’s instruction, they thought, ‘How extraordinary! Why did it emit such mysterious sounds?’
“Then the celestial drum told them, ‘My sounds are produced by the power of your roots of goodness. God-Sons, when I say “I,” I have no attachment to a self or its belongings. It is the same with all Buddhas. When They say that They are Buddhas, They have no attachment to a self or its belongings. God-Sons, my sounds do not come from east, south, west, or north, nor the four intermediate directions,[14] nor above or below. Likewise, receiving karmic requitals or attaining Buddhahood does not come from the ten directions. God-Sons, for example, when you were in hell, hell and your hell bodies did not come from the ten directions, but from your evil karmas and the bondage of your ignorance. Your bodies born in hell had no roots and did not come from anywhere.
“‘God-Sons, Vairocana Bodhisattva emitted vast radiance because of the power of his virtues, and his radiance did not come from the ten directions. God-Sons, likewise my sounds, the sounds of the celestial drum, do not come from the ten directions. I make these pure sounds and display command of spiritual powers through the power of samādhi, roots of goodness, and the virtues of prajñā-pāramitā. God-Sons, as analogy, atop Mount Sumeru, the king of mountains, is Trayastriṁśa Heaven [the second desire heaven]. Its splendid palaces contain various pleasurable things, which do not come from the ten directions. Likewise my sounds, the sounds of the celestial drum, do not come from the ten directions.
“‘God-Sons, suppose worlds as numerous as the dust particles in a koṭi nayuta Buddha Lands are pulverized into dust particles. As I expound the Dharma to sentient beings as numerous as these dust particles, according to their preferences, and make them happy, I never tire of it, cringe, become proud, or abandon self-restraint. God-Sons, it is the same with Vairocana Bodhisattva, who abides in the Taint-Free Samādhi. From the excellent mark on his right palm, he emits radiance, displaying command of immeasurable spiritual powers. Even voice-hearers and Pratyekabuddhas cannot know them, much less sentient beings.
“‘God-Sons, you should visit that Bodhisattva, attend him and make offerings to him. Do not be greedy for, or even attached to, pleasurable objects of the five desires, because attachment to the pleasures of the five desires hinders your roots of goodness. God-Sons, as an analogy, when the fire at the end of a kalpa blazes, even Mount Sumeru is burnt away, leaving nothing behind. Likewise greed and desire fetter the mind and keep it from thinking of Buddhas.
“‘God-Sons, you should acknowledge kindness received and requite it. God-Sons, those who do not requite kindness die accidental deaths and are reborn in hell. God-Sons, when you were in hell, you received light shining upon you, so you left there and were reborn here. You now should transfer [your good fortune] to expanding your roots of goodness.
“‘God-Sons, as I, the celestial drum, neither male nor female, can do immeasurable, boundless, and inconceivable things, likewise you god-sons and goddess-daughters, neither male nor female, can enjoy various splendid celestial palaces and gardens. As I, the celestial drum, have neither birth nor death, so too [a sentient being’s five aggregates] form, sensory reception, perception, mental processing, and consciousness have neither birth nor death. If you can understand these meanings, know that you will enter the Samādhi of the Reliance-Free Seal.’
“When these god-sons heard these words, they gained what they never before had. They forthwith manifested 10,000 flower clouds, 10,000 fragrance clouds, 10,000 music clouds, 10,000 banner clouds, 10,000 canopy clouds, and 10,000 praise clouds. After manifesting these clouds, they went to the palace where Vairocana Bodhisattva was staying, respectfully joined their palms, and stood on one side. They wanted to behold him, but could not see him. Then a god-son said, ‘Vairocana Bodhisattva has left here and been born in the human world, into King śuddhodana’s family. Riding in a sandalwood tower, he has entered Queen Māyā’s womb.’
“Then these god-sons saw with their god-eyes that this Bodhisattva was in the human world, in King śuddhodana’s family, and that Brahma gods and desire-realm gods attended him and made offerings to him. They thought, ‘We should go to greet this Bodhisattva and ask him about his daily life, and should not have even one thought of attachment to our celestial palace.’
“When these god-sons, each with a retinue of ten nayuta, were about to descend to Jambudvīpa, the celestial drum made sounds, telling them, ‘God-Sons, this Bodhisattva-Mahāsattva did not die here in order to be born there. Using transcendental powers, he enables sentient beings to see him according to the capacities of their minds. God-Sons, as I, who cannot be seen by [human] eyes, can emit sounds, likewise this Bodhisattva-Mahāsattva in the Taint-Free Samādhi [in his mother’s womb], who cannot be seen by [human] eyes, can manifest his births everywhere, free from differentiation, pride, and attachment. God-Sons, you should activate the anuttara-samyak-saṁbodhi mind, purify your minds, carry out good deportments, and remove all hindrances caused by your karmas, afflictions, requitals, and wrong views. Using your bodies, heads, tongues, and good body, voice, and mind karmas, each as numerous as sentient beings in the dharma realm, you should remove all hindrances by repenting of your sins.’
“When these god-sons heard its words, they gained what they never before had. With great joy in their hearts, they asked, ‘How does a Bodhisattva-Mahāsattva repent of and expunge his sins?’
“Through the power of this Bodhisattva’s samādhi and roots of goodness, the celestial drum made sounds, answering them, ‘God-Sons, this Bodhisattva knows that one’s karmas do not come from east, south, west, or north, nor the four intermediate directions, nor above or below. Yet they accumulate in one’s mind. They arise from inverted views[15] and have no abode. He definitely sees this with clarity, without any doubt. God-Sons, as I, the celestial drum, expound karmas, requitals, actions, precepts, samādhis, joy, and nirvāṇa, likewise Buddhas and Bodhisattvas expound a self and its belongings, sentient beings, greed, anger, delusion, and various karmas. However, a self and its belongings, the six life-paths, karmas, and karmic requitals are nonexistent. They cannot be found if one seeks in the ten directions.
“‘God-Sons, as an analogy, my sounds, with neither birth nor death, cannot be heard by gods who do evil. They can hear only wake-up calls from hell. Likewise all karmas have neither birth nor death. Those who accumulate karmas receive karmic requitals. God-Sons, my sounds, the sounds of the celestial drum, are endless and uninterrupted for countless kalpas, and their comings and goings cannot be captured. God-Sons, if there is neither coming nor going, there is neither perpetuity nor cessation. No Buddha ever expounds perpetuity or cessation except when using it as a skillful means to bring sentient beings to [spiritual] maturity. God-Sons, for example, my sounds follow the minds of sentient beings in countless worlds, enabling them to hear me. Likewise, all Buddhas follow the minds of sentient beings, enabling them to see Them.
“‘God-Sons, suppose there is a mirror called the reflector. It is pure and clear, and as huge as ten worlds. In it appear the reflections of all mountains, rivers, and sentient beings, including hell dwellers, animals, and hungry ghosts. God-Sons, what is your opinion? Can these reflections enter into the mirror and exit from it?’
“They answered, ‘No.’
“‘God-Sons, likewise all karmas come from nowhere and go to nowhere, though they bring karmic requitals. God-Sons, as a magician can fool people’s eyes, so too can karmas. If you know this, it is a true repentance, which purifies all sins.’
“When this teaching was pronounced, god-sons in Tuṣita Heavens in worlds as numerous as the dust particles in 100,000 koṭi nayuta Buddha Lands acquired endurance in realizing that dharmas have no birth; innumerable, asaṁkhyeya, inconceivable god-sons in the six desire heavens activated the anuttara-samyak-saṁbodhi mind; all goddess-daughters in the six desire heavens abandoned female form and assumed male form, and resolved to attain the unsurpassed bodhi.
“When these god-sons heard Samantabhadra Bodhisattva’s vast transference [of his roots of goodness], they ascended to the tenth Bodhisattva ground and were adorned with powers and samādhis. By doing pure body, voice, and mind karmas as numerous as sentient beings, they repented of their grave sins and removed all hindrances. Then they saw lotus flowers, made of the seven treasures and as numerous as the dust particles in 100,000 koṭi nayuta Buddha Lands. On each flower was a Bodhisattva, sitting cross-legged, emitting vast radiance. Every secondary mark on those Bodhisattvas emitted beams of light as numerous as sentient beings. In the radiance appeared Buddhas as numerous as sentient beings, sitting cross-legged, expounding the Dharma according to sentient beings’ minds, without displaying even a little power of the Taint-Free Samādhi.
“Using those lotus flowers, these god-sons made an offering to Vairocana Tathāgata, and a cloud of lotus flowers as numerous as sentient beings was emitted from every pore on their bodies. As they showered the flowers upon Him, all of them abided in His body, and fragrant clouds rained down fragrances everywhere in worlds as numerous as the dust particles in countless Buddha Lands. Those whose bodies were suffused with the fragrance experienced peace and joy as does a bhikṣu who has entered the fourth dhyāna, and all their karma-hindrances were removed. Those who smelled the fragrance realized that sentient beings have 500 internal afflictions and 500 external afflictions, both arising from [their love of] sense objects: sights, sounds, scents, flavors, and tactile sensations; those who act out of greed have 21,000 afflictions; those who act out of anger have 21,000 afflictions; those who act out of delusion have 21,000 afflictions; those who act out of these three poisons equally have 21,000 afflictions. They realized that all afflictions are false. With this realization, they fully developed pure roots of goodness with the commanding radiance of the fragrance banner cloud. Those who saw this cloud canopy planted roots of goodness as numerous as the sands of the Ganges, as did Pure Gold Web Wheel-Turning King.
“Buddha-Son, a Bodhisattva who abides in the position of this Wheel-Turning King teaches and transforms sentient beings in worlds as numerous as the dust particles in 100,000 koṭi nayuta Buddha Lands. Buddha-Son, for example, Moon Wisdom-Knowledge Tathāgata in the World of Clear Mirror widely recounts events in His past lives to bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās from countless worlds, who come to Him in their manifested bodies to hear the Dharma, never interrupted by even one thought. If sentient beings hear this Buddha’s name, they definitely will be reborn in His Buddha Land. It is similar for a Bodhisattva who abides in the position of Pure Gold Web Wheel-Turning King. Those who encounter his radiance even briefly will ascend to the tenth Bodhisattva ground because of the power of their roots of goodness planted in their past lives.
“Buddha-Son, those who have attained the first dhyāna can see, even before death, all the palaces in Brahma heavens and experience the peace and bliss in the Brahma world. So too can those who have attained dhyāna at other levels. A Bodhisattva-Mahāsattva who abides in the position of Pure Gold Web Wheel-Turning King emits pure radiance from his jeweled topknot. If sentient beings encounter this radiance, they will ascend to the tenth Bodhisattva ground, acquire immeasurable radiant wisdom, and acquire ten pure eyes, ten pure minds, countless profound samādhis, and pure physical eyes.
“Buddha-Son, suppose someone pulverizes a koṭi nayuta Buddha Lands into dust particles. Then he pulverizes into dust particles Buddha Lands as numerous as those dust particles. Holding these dust particles in his left hand, he travels east. Each time he passes worlds in the number of these dust particles, he drops a dust particle. He continues east until he finishes all these dust particles. Then he does the same, traveling south, west, north, in the four intermediate directions, above, and below. Suppose all worlds in the ten directions [he has passed], whether or not they have been hit by a dust particle, are merged into one Buddha Land. Jewel Hand, what is your opinion? Is this immense and immeasurable Buddha Land conceivable?”
“No, this Buddha Land, immense, immeasurable, rare, and extraordinary, is inconceivable. However, it would be even more rare and extraordinary if sentient beings could elicit faith and achieve understanding after hearing this analogy.”
The Buddha said, “Jewel Hand, indeed, indeed it is as you say. If there are good men and good women who elicit faith after hearing this analogy, upon them I will bestow the prophecy that they will definitely attain anuttara-samyak-saṁbodhi and acquire the unsurpassed Tathāgata wisdom.
“Jewel Hand, suppose someone pulverizes into dust particles worlds as numerous as the dust particles in 1,000 koṭi Buddha Lands, each the size of the immense Buddha Land just described. As in the preceding analogy, he drops off all these dust particles one by one, and merges all Buddha Lands [he has passed] into one Buddha Land. Then he repeats this process eighty times. A Bodhisattva with pure karmic requitals, in one thought, can clearly see with his physical eye the dust particles in all such immense Buddha Lands. He also can see Buddhas as numerous as the dust particles in 100 koṭi vast Buddha Lands, just as the pure radiance of a crystal mirror illuminates worlds as numerous as the dust particles in ten Buddha Lands. Buddha-Son, all [such abilities] arise from Pure Gold Web Wheel-Turning King’s profound samādhi, virtuous works, and roots of goodness.”
1. Although the title of chapter 34 of text 279 (T10n0279) is “The Ocean of the Characteristics of a Tathāgata’s Ten Bodies,” the ten bodies are not mentioned in this chapter, but in chapter 26, “The Ten Grounds.” A Bodhisattva on the eighth ground “knows that a Tathātaga’s body includes (1) the bodhi body, (2) the body of vows, (3) the manifested bodies, (4) the spiritually sustained body, (5) the physical body adorned with excellent marks, (6) the body of power, (7) the mind-produced bodies, (8) the body of merits, (9) the dharma body, and (10) the wisdom body” (Rulu 2013, 202). These ten bodies are a Tathāgata’s ten virtues. (Return to text)
2. According to the Sūtra of the Upāsaka Precepts, fascicle 1, the invisible crown is the thirty-second of a Buddha’s thirty-two physical marks (Rulu 2012c, 142). Here, in this chapter 34, these marks have ninety-seven characteristics of a great man, of which the first thirty-two pertain to His crown. (Return to text)
3. Indra is the god-king of the second desire heaven. See Śakro-Devānām-Indra in the glossary. (Return to text)
4. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
5. The mind is referred to as the king, or the mind-king. (Return to text)
6. According to text 1579, the Chinese version of Asaṅga’s Treatise on the Yoga Teacher Ground (Yogācārya-bhūmi-śāstra), the four Bodhisattva actions are (1) action to arrive at the opposite shore, which means achieving the ten pāramitās; (2) action to attain enlightenment, which means completing the Thirty-seven Elements of Bodhi; (3) action to display transcendental powers, which means mastering the six transcendental powers; (4) action to bring sentient beings to spiritual maturity, which means using the Four Drawing-in Dharmas to draw them in (T30n1579, 0565c15–18). (Return to text)
7. Vairocana is the name of the dharmakāya or saṁbhogakāya of a Buddha. See Vairocana and “three bodies of a Buddha” in the glossary. (Return to text)
8. The often-cited universally worthy action vow taught by Samantabhadra Bodhisattva is contained in the 40-fascicle Chinese version of the Mahāvaipulya Sūtra of Buddha Adornment (T10n0293). It comprises ten vowed actions (Rulu 2012b, 107), fascicle 40. (Return to text)
9. In the Chinese version of the Sūtra of Prajñā-Pāramitā Emitting Light, fascicle 3, the Buddha says, “I and sentient beings cannot be seen because [we are] empty inside and outside. The five aggregates, the twelve fields, and the eighteen spheres cannot be captured and cannot be seen because they have always been pure” (T08n0221, c2–5). (Return to text)
10. Jambūnada gold is gold from the river that flows through the jambū (rose apple) grove. It is renowned for its supreme quality and red-golden color with a purple tinge. (Return to text)
11. The Lotus Flower Store is described in detail in text 279 (T10n0279), fascicles 8–10. Its full name is Lotus Flower Store of Oceans of Magnificent Worlds. In the center ocean of fragrant water is a huge lotus flower. On its top are twenty layers of world systems, each containing worlds as numerous as an ineffable number of dust particles. (Return to text)
12. A Buddha is honored as a treasure king (寶王), because He is adorned with merit and wisdom, likened to the seven treasures. (Return to text)
13. Śākyamuni Buddha is referred to as Vairocana Bodhisattva when he was a Bodhisattva in Tuṣita Heaven. See Vairocana and “three bodies of a Buddha” in the glossary. (Return to text)
14.The four intermediate directions are northeast, southeast, southwest, and northwest. (Return to text)
15. See “inversion” in the glossary. (Return to text)