This text is adapted from the BDK English Tripiṭaka Tiantai Lotus Texts, which is available for download here. The name of the Bodhisattva All-Embracing Goodness has been changed to Universal Sage and the name of the Buddha Abundant Treasures has been changed to Many-Treasures to conform to the Murano Lotus Sutra. The title reflects the Reeves translation.

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Background
& CommentaryThus have I heard:

On one occasion the Buddha was at the double-storied assembly hall of the Great Forest Monastery in the land of Vaiśālī. He announced to all the monks: “My state shall be that of parinirvāṇa¹ after the passage of three months’ time.”

Thereupon the esteemed Ānanda rose from where he sat, straightened his clothing, and folded his hands. Then, in homage, he placed his hands together palm-to-palm and walked around the Buddha three times. He then knelt formally on one knee, placed his palms together, and fixed his eyes intently and steadfastly upon the Tathāgata. The venerable Mahākāśyapa and the great-being (mahāsattva) bodhisattva Maitreya also rose from where they sat, brought the palms of their hands together in homage, and gazed up at the honored face. These three men of great distinction then addressed the Buddha in one voice, saying:

“World-honored One! After you have passed away, O Tathāgata, how do living beings produce the bodhisattva mind, practice in accordance with the comprehensive sutras of the Great Vehicle (Mahayana), and, with right mindfulness, bring their thoughts into the realm of one reality? How do they avoid losing sight of the aspiration for ultimate enlightenment (bodhicitta)? Moreover, without cutting off worldly passions and without abandoning the five desires, how do they achieve purity of the sense faculties and eliminate accumulated impurities?² Without giving up the five desires, how can they still become capable of seeing events and things free from encumbrance with the pure natural eyes received from their parents at birth?”

The Buddha addressed Ānanda:

“Hear me clearly! Hear me clearly, and consider this well! In the past, on Mount Vulture Peak and at other places, the Tathāgata has already expounded the one genuine path from many perspectives. And now, at this place, for the benefit of all living beings in the future who wish to follow the Supreme Way that is the Great Vehicle—and who wish to learn and follow the practice of Universal Sage,³ I will now expound the method⁴ for that, which I have kept in mind. Impurities, in any number, should be eliminated whether one perceives Universal Sage or not. This I will now explain to you, accordingly, in great detail.

“O Ānanda! Universal Sage Bodhisattva was born in the Pure Wondrous Land in the east. Aspects of that land have already been thoroughly detailed in the Dharma Flower Sutra (Lotus Sutra),⁵ and these I will now outline and explain.

“Ānanda! When monks, nuns, laymen, laywomen, heavenly beings (devas), nāgas, others of the eight classes of ever-present guardian spirits, or any living beings are internalizing⁶ the Great Vehicle sutras, practicing in accordance with the Great Vehicle, aspiring to a Great Vehicle consciousness, and would be pleased to see an embodiment of the bodhisattva Universal Sage, take joy in seeing the stupa of Many-Treasures Buddha, be happy to see Śākyamuni Buddha as well as buddhas that emanate from him, and be glad to achieve purification of the six sense faculties, they should learn this way of contemplation. Beneficial effects of this contemplation are the elimination of encumbrances and the perception of extraordinary and wondrous things.

“As a result of resolutely internalizing and keeping faith with it, and wholeheartedly pursuing mastery of it, a practitioner will become continuously conscious of the Great Vehicle without immersion into a specialized focus of mind,⁷ and he or she will gain perception of Universal Sage within the course of one to three-times-seven days. A practitioner who has great encumbrances will gain perception of him after seven-times-seven days have passed. A practitioner with greater encumbrances will gain perception after one more rebirth, and a practitioner with yet more serious encumbrances will gain perception after two more rebirths. Further, a practitioner with even graver encumbrances will gain perception after three more rebirths. Karmic consequences differ like this—that is why there are variations in my ways of explanation.

“The body of Universal Sage Bodhisattva is boundless in size, his voice is limitless in sound, and his figure is infinite in its forms. He desires to come to this land, and so – drawing upon the unlimited wondrous capabilities at his command – he will make his body become smaller in scale. Because people in this world8 are weighed down by the three hindrances, through his great insight he will manifest himself riding on a white elephant.”

The elephant has six tusks, and seven limbs support it on the ground. From beneath its seven limbs, seven lotus flowers grow. The elephant’s color is vivid white, a white surpassed by no other of its hue: even crystalline Himalayan peaks cannot compare. The elephant’s body measures four hundred and fifty yojanas in length, and it is four hundred yojanas tall. At the tips of the six tusks are six bathing pools. Fourteen lotus flowers are growing in each pool, filling each pool completely and blossoming in all their glory like the king of celestial trees. Atop each flower is a maiden, as exquisite as a jewel, whose face glows with a color of rouge more radiant than that of maids in the heavens. Five harps spontaneously appear in the hands of each maiden, and five hundred musical instruments accompany each harp. Five hundred flying birds – wild ducks and geese and mandarin ducks, all colored like various jewels – come forth from the flowers and leaves. There is a lotus flower on the elephant’s trunk: its stalk has a color like that of a red pearl; the flower is a golden bud that has not yet bloomed.

A practitioner, having perceived these things, should reengage in self-amendment⁹ – again plumb and ponder the Great Vehicle with total commitment, without rest or resignation. The practitioner will then see the golden bud blossom fully in an instant and radiate a golden glow. The lotus flower’s pod is a kimśuka gem, its calyx is made of wonderful brahma-maṇi jewels, and its stamens are made of diamonds. A manifested buddha form¹⁰ is seen sitting on the pod of the lotus flower, and a great number of bodhisattvas are seen sitting on the stamens.

The manifested buddha form emits from between its eyebrows a golden beam of light that enters the elephant’s trunk.¹¹ Emerging from the elephant’s trunk, it goes into the elephant’s eyes. Coming out of the elephant’s eyes, it goes into the elephant’s ears. The beam then comes out of the elephant’s ears, illuminates the top of its head, and transforms into a golden platform. Three manifested human forms will be there on the elephant’s head: one is clutching a golden wheel, one is carrying a maṇi jewel, and one, holding a diamond cudgel, raises the cudgel and points it at the elephant, instantly enabling the elephant to move. The elephant floats seven feet above the ground and treads in the air. Without touching down it makes impressions in the ground, each containing a perfect imprint of a wheel, complete with one thousand spokes radiating from hub to rim. A great lotus flower comes forth from each space within the wheel, and an elephant form manifests itself above it. This elephant also has seven limbs, and it walks following the great elephant. With each raising and lowering of its limbs, seven thousand elephants appear and form a retinue that accompanies the great elephant.

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The elephant’s trunk becomes the color of a red lotus flower. On the trunk, the manifested buddha form emits a beam of light from between its eyebrows. The beam is golden-colored and, as before, goes into the elephant’s trunk, emerges from inside the trunk and enters the elephant’s eyes, then comes out of the elephant’s eyes and curls back to enter its ears. The beam comes out of the elephant’s ears and extends to the top of its neck; then it gradually moves up to the elephant’s back and transforms into a golden saddle. The saddle is inlaid with the seven precious metals and gems, it has posts on four sides made of the seven precious metals and gems, and a multitude of jewels adorn it so as to form a jeweled platform. In the middle of the platform is a single lotus flower made of the seven precious metals and gems. One hundred jewels combine to form the stamens of this lotus flower, and its pod is a magnificent maṇi jewel. A single bodhisattva will be there, sitting erectly in the lotus posture: his name is Universal Sage. His body is the color of a white jewel, fifty kinds of rays of light, in fifty kinds of colors, are radiating from the nape of his neck, and golden rays of light are coming forth from all the pores of his body. Innumerable manifested buddha forms are at the ends of these golden rays, accompanied by manifested bodhisattva forms as their retinues.

Walking slowly and with quiet purpose,¹² raining numerous jewel-like flowers, the procession will pass before the practitioner. The elephant will open its mouth, and the exquisite maidens in the pools at the tips of its tusks will sing and strum pleasant music, their sublime voices lauding the one genuine path of the Great Vehicle. Feeling both joy and reverence after perceiving this, the practitioner should further internalize and recite the extremely profound sutras, pay homage to all of the innumerable buddhas respectively in the ten directions, pay homage to the stupa of Many-Treasures Buddha and to Śākyamuni, likewise pay homage to Universal Sage and the various eminent bodhisattvas, and speak aloud this declaration:

“If I am worthy of seeing Universal Sage as a happy result of past actions, I petition you, O Universally Virtuous One, to show me your body and form!”

Having made this appeal, the practitioner must pay homage to the buddhas of the ten directions at the six specified times of day and night, and must practice ways of self-amendment: internalize the Great Vehicle sutras, recite the Great Vehicle sutras, reflect on the Great Vehicle’s principle, be mindful of the Great Vehicle’s application, revere and render service to those who keep faith with the Great Vehicle, regard all people in the same manner as buddhas would regard them, and regard each living thing in the same manner as would a mother or father.

After the practitioner has effected such mindfulness, Universal Sage Bodhisattva will immediately emit a bright light from the white curl between his eyebrows – the sign of a great person. When made visible by this light, Universal Sage Bodhisattva’s body is as majestic as purple-gold mountains; it possesses all of the thirty-two characteristics, and it is dignified beyond description. Numerous rays of brilliant light will come forth from the pores of his body and illuminate the great elephant, making it a golden color. All of the manifested forms of elephants and bodhisattvas will likewise be made a golden color. These golden rays illuminate the innumerable worlds in the eastern direction with the same golden color; and the southern, western, and northern directions, the four intermediate directions, and the upper and lower regions will likewise be illuminated in turn.

At that moment there will be a bodhisattva mounted on a white, six-tusked king of elephants facing each of the ten directions, each bodhisattva equal to and no different than Universal Sage, and the ten directions will correspondingly be filled with innumerable and limitless manifested elephant forms. Through his wondrous capabilities, Universal Sage Bodhisattva enables a practitioner who has kept faith with the sutras to perceive all of this. Seeing the bodhisattvas at that moment, the practitioner’s body and mind will fill with joy, and he or she should then pay homage to them and address them, saying:

“Most merciful and compassionate ones: Out of sympathetic concern for me, expound the teachings for my benefit!”

When the practitioner says these words, the bodhisattvas will then speak in unison – each expounding the pure teachings found in the Great Vehicle sutras and reciting verses in praise of the practitioner. This is said as beginning the first stage of contemplating the bodhisattva Universal Sage.

Having perceived these things, the practitioner should then concentrate on the Great Vehicle unceasingly day and night. In dreams while sleeping, the practitioner will see Universal Sage expounding the teachings for his or her benefit, which will ease and comfort the practitioner’s mind exactly as though he or she were awake. Even so, the bodhisattva will say these words as well:

“In the parts you have taken to heart and kept, you have forgotten this phrase; you have made a mistake in this verse.”

Hearing Universal Sage Bodhisattva’s comments at such times, the practitioner will deeply grasp their meaning and objective¹³ and, without forgetting, will always keep them in memory. His or her mind will gradually increase in clarity as day after day passes in this way.

Universal Sage Bodhisattva will teach the practitioner to keep the buddhas of the ten directions in mind. Having proper disposition in mind and heart following Universal Sage Bodhisattva’s instruction, with his or her mind’s eye the practitioner will gradually perceive in the eastern direction a buddha whose body is golden-colored and majestic beyond expression. After discerning one buddha, the practitioner will then discern another. In this manner he or she will gradually perceive all of the buddhas everywhere in the eastern direction; and because of the clarity of this state of mind, he or she will perceive all of the buddhas everywhere in all of the ten directions. After perceiving the buddhas, joy will arise in the practitioner’s heart and mind, and he or she should say:

“By means of the Great Vehicle, I have been able to see a great being; and through that great being’s power, I have been able to perceive buddhas. Although I have perceived the buddhas, my perception of them is still incomplete – I discern them when my eyes are closed, but when I open my eyes I lose sight of them.”

Having said this, the practitioner should cast his or her whole body upon the ground and universally pay homage to the buddhas everywhere. After paying homage to the buddhas, the practitioner must kneel formally on one knee, place palms together, and say:

“The buddhas, the World-honored Ones, possess the ten capabilities, dauntlessness, the eighteen unique merits, great mercy, great compassion, and three kinds of constancy of mind. They are always present in the world, and among forms and embodiments theirs is supreme. What impurities do I have that prevent me from seeing them?”

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After saying these words, the practitioner should undertake further self-amendment. When purification from self-amendment has been gained, Universal Sage Bodhisattva will reveal himself again and constantly remain at the practitioner’s side, whether walking, standing, sitting, or lying down. He will continually expound the teachings for the practitioner’s benefit, even in the practitioner’s dreams; when the practitioner awakes, she or he will realize the joy and comfort of the Dharma. After such a process has continued night and day for three-times-seven days, the practitioner will then attain a Dharma-grasping empowerment (dhāraṇī)¹⁴ of interaction and exchange. With the attainment of this Dharma-grasping empowerment, he or she will remember, retain, and never forget all the explanations of the marvelous Dharma given by the buddhas and bodhisattvas. The practitioner will also regularly see in dreams the seven past buddhas of this world, and although Śākyamuni Buddha alone among them expounds the Dharma for the practitioner, every one of these World-honored Ones gives praise to the Great Vehicle sutras.

At this time the practitioner should once again undertake self-amendment¹⁵ and pay homage to the buddhas of the ten directions. After homage has been offered to the buddhas of the ten directions, Universal Sage Bodhisattva, abiding before the practitioner, will teach and instruct the practitioner regarding all karmic causes and conditions from his or her past lives and to avow all of his or her very grave faults and impure acts. The practitioner must then avow them in his or her own words while facing the World-honored Ones. When the practitioner’s avowal is completed, he or she will then immediately attain the specialized focus of mind in which buddhas reveal themselves.

While engaged in this specialized focus of mind, the practitioner will fully and clearly behold, in the eastern direction, the buddha Akṣobhya and the Land of Wonderful Joy. In this same manner he or she will clearly and completely behold buddhas and magnificent wonderful lands in each of the ten directions. After having seen buddhas in all of the ten directions, the practitioner will envision a person with a diamond cudgel on top of an elephant’s head who, with the cudgel, signifies each of the six sense faculties. After the six sense faculties have been so indicated, for the practitioner’s benefit Universal Sage Bodhisattva will expound the method of self-amendment to purify them. Over the course of one to seven days,¹⁶ the practitioner will do self-amendment as he or she is taught. Through the power of the engaged specialized focus of mind in which buddhas reveal themselves, and through Universal Sage Bodhisattva’s well-composed explanation of the method, the practitioner’s ears will gradually hear sounds without encumbrance, the practitioner’s eyes will gradually see things without encumbrance, and the practitioner’s nose will gradually smell scents without encumbrance, as is extensively expounded in the Dharma Flower Sutra.

Having attained purification of the six sense faculties, the practitioner’s body and mind become joyful and free of unwholesome elements.¹⁷ Giving full devotion to this method, he or she will be in full accord with the Dharma. The practitioner will also gain a further hundred-thousand-myriad koṭis of Dharma-grasping empowerments of interaction and exchange, and he or she will once again perceive a hundred-thousand-myriad koṭis of innumerable buddhas far and wide. Each of these World-honored Ones will extend their right hand, gently stroke the practitioner’s head, and say:

“Well done! Well done, Great Vehicle practitioner – you who aspires to the fully composed mind, you who are mindful of the Great Vehicle! When our aspiration for enlightenment was awakened in the past, we all supremely endeavored to never lose sight of it, in the very same manner as you. Because we practiced in accordance with the Great Vehicle throughout previous existences, we have now become the embodiments of purity and full enlightenment. You should also practice diligently now, and do not be remiss!

“These Great Vehicle sutras are the buddhas’ treasury, the essence of past, present, and future buddhas in all of the ten directions, and the seed from which the tathāgatas of the past, present, and future come forth. One who keeps faith with these sutras is an embodiment of a buddha and is one who does a buddha’s work. You should know that such a person is an ambassador of the buddhas, is clothed in the garments of the buddhas, the World-honored Ones, and is a true and genuine Dharma successor of the buddha tathāgatas. Practice in accordance with the Great Vehicle, and do not sever yourself from the seed of Dharma! Now, focus your contemplation on the buddhas of the east!”

When these words are spoken, the practitioner will immediately perceive all of the innumerable worlds in the eastern direction. The lands are as level as the palm of a hand, with neither hills, nor mounds, nor brambles; and the ground is [composed of] lapis lazuli, with boundaries made of gold. Worlds in all directions will be successively perceived as being similar to this. Immediately after having seen these lands,¹⁸ the practitioner will behold a jewel tree that wondrously stands five thousand yojanas tall. The tree is composed of the seven precious metals and gems, and it continually produces white silver and gold. At the base of the tree, a jeweled lion seat spontaneously appears: it is twenty¹⁹ yojanas in height, and the brilliant lights of one hundred jewels are radiating from above it. There are other trees with other jeweled seats similar to this. Five hundred white elephants spontaneously appear by each of the jeweled seats, and the bodhisattva Universal Sage is atop each one. The practitioner will then pay homage to the numerous Universal Sage Bodhisattvas and say:

“What impurities do I have that I perceive jewel lands, jeweled seats, and also jewel trees without perceiving buddhas?”

When the practitioner finishes saying these words, a World-honored One – majestic beyond expression – will be present at each jeweled seat and will sit down upon it. After seeing the buddhas, the practitioner’s heart will fill with great joy, and he or she will again further internalize and master the Great Vehicle sutras.

Through the power of the Great Vehicle, words of praise will resound in the air:

“Well done, you of good intent!²⁰ Well done! You practice in accordance with the Great Vehicle! Your capacity to perceive buddhas is a beneficial effect of that cause! But even though you have now gained perception of buddhas, the World-honored Ones, you are not yet capable of perceiving Śākyamuni Buddha, the buddhas that emanate from him, or the stupa of the buddha Many-Treasures.”

After hearing the voice in the air, the practitioner will again devotedly internalize and master the Great Vehicle sutras. As a result of internalizing the comprehensive Great Vehicle sutras, the practitioner soon envisions Śākyamuni Buddha in great assemblies at Mount Vulture Peak teaching the Dharma Flower Sutra and discoursing on the meanings of the one reality. After being taught, the practitioner will do self-amendment; then, reverentially wishing to see him, the practitioner will face toward Mount Vulture Peak, formally kneel, place his or her palms together, and say:

“O Tathāgatha, Hero of the Universe, you are always present in the world: Out of compassion for me, reveal yourself to me for my sake!”

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After saying these words, the practitioner will perceive Mount Vulture Peak composed of the seven precious metals and gems, monks and śrāvakas with countless others together in a great assembly, rows of jewel trees lining level jewel ground on which a magnificent jeweled lion seat has been arranged, and Śākyamuni Buddha, who emits from between his eyebrows a beam of light that passes through the innumerable worlds of the ten directions and illuminates worlds everywhere in the universe. From everywhere this light reaches in the ten directions, the buddhas that emanated from Śākyamuni gather together at one time into a great assembly, as is extensively expounded in the Dharma Flower Sutra. Each emanated buddha has a body that is purple-gold in color and boundless in size, each sits on a lion seat, and each has a retinue of countless thousands of millions of great bodhisattvas. Each bodhisattva follows the same practice as Universal Sage; it is like this as well in the bodhisattva retinues of all of the innumerable buddhas in the ten directions.

After gathering together, the great assembly sees Śākyamuni Buddha send forth golden-colored rays of light from the pores of his entire body. Thousands of millions of manifested buddha forms are present in each of these rays of light. The emanated buddhas will emit a beam of light from the white curl between their eyebrows – the sign of a great person; these beams will stream into the top of Śākyamuni Buddha’s head. When they see this condition, the emanated buddhas will then send forth golden-colored rays of light from all the pores of their bodies. Countless manifested buddha forms, as many as all the grains of sand²¹ in the Ganges River, will also be present in each of these rays of light.

At this time Universal Sage Bodhisattva will also emit a beam of light from between his eyebrows – the sign of a great person – and send it into the practitioner’s mind. After the light has entered his or her mind, the practitioner will remember that he or she accepted, kept faith with, recited, and internalized the Great Vehicle sutras in the presence of countless hundreds of thousands of buddhas in the past. As if possessing the wondrous faculty of remembrance of former states of existence, the practitioner clearly and completely perceives his or her former selves. Experiencing a sudden flash of great awakening, he or she attains a Dharma-grasping empowerment of interaction and exchange and access to a hundred thousand myriad koṭis of other Dharma-grasping empowerments.

Emerging from the specialized focus of mind, the practitioner will perceive, in front of him- or herself, all the emanated buddhas sitting on lion seats beneath numerous jewel trees. He or she will also perceive soil of lapis lazuli, resembling clusters of lotus flowers, springing up from the space below the ground. Between each flower are untold countless numbers of bodhisattvas sitting in the lotus posture. The practitioner will also discern bodhisattvas emanated from Universal Sage giving praise to the Great Vehicle within their own assemblies.

Then, with one voice, the bodhisattvas will instruct the practitioner on the purification of the six sense faculties.

One instruction says: Be steadfastly mindful of the Buddha!
Another instruction says: Be steadfastly mindful of the Dharma!
Another says: Be steadfastly mindful of the Sangha!
Another says: Be steadfastly mindful of your attitude toward the behavioral principles!
Another says: Be steadfastly mindful to have consideration for others!
Another instruction says: Be steadfastly mindful that blissful conditions exist!

Becoming mindful in these six ways constitutes the aspiration for enlightenment and gives birth to bodhisattvas! Now, therefore, face the buddhas, avow your past wrongdoings, and sincerely undertake self-amendment!

Throughout innumerable existences, the function of your sense faculty of sight has caused you to yearn for and become attached to various kinds of forms. Because of your attachments to various forms, you are passionate about the smallest of matters. Because of your passions for the smallest of matters, your body is derived from a woman.²² Wherever you take birth, in life after life, you are attracted and attached to all kinds of forms. Forms spoil your eyes, and you become a slave to emotion and passion: forms thus make you²³ wander throughout the three realms. Such impairment renders you blind, so that you can perceive nothing.

Now, take the comprehensive Great Vehicle sutras to heart! In these sutras it is taught that forms and embodiments of the buddhas of the ten directions never cease to exist: you must now be able to recognize whether or not this is true! The dysfunction of your sense faculty of sight does you great harm! Heed what we are saying: Take refuge in the buddhas and in Śākyamuni Buddha! Regarding the impurities and faults in your sense faculty of sight, say this:

“May I be cleansed and be made to become pure by means of the Dharma water of the profound insight²⁴ of buddhas and bodhisattvas!”

After saying these words, the practitioner must pay homage to the buddhas of the ten directions and, directing his or her heart and mind toward Śākyamuni Buddha and the Great Vehicle sutras, speak again, saying:

“I now recognize that heavy impurities obstruct, cloak, defile, and cloud my sense faculty of sight: I am blinded and can perceive nothing! May the Buddha, with great mercy and compassion, protect me! O Bodhisattva Universal Sage – aboard the great ship of Dharma in company with countless bodhisattvas of the ten directions, universally ferrying all living beings: Out of compassion and sympathy for me, please accept my way of amending myself of the unwholesome and harmful encumbrances of my sense faculty of sight!”

The practitioner must say this three times, prostrate him- or herself on the ground, and maintain right mindfulness of the Great Vehicle, neither forgetting nor forsaking it. This is called the method of self-amendment regarding impurities of the sense faculty of sight.

One who calls upon the buddhas by name, burns incense, scatters flowers, generates a Great Vehicle consciousness, hangs banners, flags, and canopies, speaks to the faults and afflictions of the eye, and undertakes self-amendment for his or her impurities will behold Śākyamuni Buddha in this present world and innumerable buddhas emanated from him as well. He or she will not fall into bitter conditions for countless kalpas of time. Through the affirmation and the power of the Great Vehicle, such a person will constantly be among and accompany all of the bodhisattvas that possess Dharma-grasping empowerments. Producing such a focus of mind is the effecting of right mindfulness; focusing on other things is described as aberrant thought. This is said to be the condition of the first stage with regard to the sense faculty of sight.

After purifying the sense faculty of sight, the practitioner must further internalize and recite the Great Vehicle sutras and, at the six specified times of day and night, kneel formally and undertake self-amendment. Additionally, the practitioner must speak these words:

“Why is it that I can now see only Śākyamuni Buddha and buddhas emanated from him, but not the stupa of Many-Treasures Buddha, the reliquary of his entire body? The stupa of Many-Treasures Buddha is always present – it does not cease to exist; I cannot see the stupa because my eyes are yet faulty and impaired.”

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After saying these words, the practitioner must do further self-amendment. After seven days have passed, the stupa of Many-Treasures Buddha will emerge from the ground. Śākyamuni Buddha will then open the door of the stupa with his right hand, and Many-Treasures Buddha – fully engaged in the specialized focus of mind regarding his universal manifestation in any figure or form – will be perceived. Rays of brilliant light as numerous as all the grains of sand in the Ganges River flow out from every pore of his body, and a hundred-thousand myriad koṭis of manifested buddha forms are present in every ray of light. The practitioner will become joyful when this condition appears; then she or he must walk around the stupa while offering praise in verse. After seven circuits have been completed, Many-Treasures Tathāgatha will praise the Dharma successor with a great voice, saying:

“Truly you now capably practice in accordance with the Great Vehicle, faithfully following Universal Sage and doing self-amendment for the sense faculty of sight! As the result of this act, I come to you as your proof!”

Having spoken thus, he will then say in commendation:

“Well done, Śākyamuni Buddha! Well done! You skillfully expound the Great Dharma, pouring down the Great Dharma’s rain to bring all manner of muddled living beings to clarity!”

The practitioner, having seen the stupa of Many-Treasures Buddha, must then turn again to Universal Sage Bodhisattva, place his or her palms together, pay homage, and say:

“Great Teacher, teach me the way of self-amendment for my faults!”

Universal Sage will respond, saying:

“Throughout many kalpas, the function of your sense faculty of hearing has caused you to chase after and follow external sounds. When you hear wonderful sounds, your mind develops infatuation and attachment. When you hear unwholesome sounds, one hundred and eight²⁵ kinds of delusive worldly passions arise to do you harm. Adverse conditions are the consequences reaped from such a dysfunctional ear, and your constant hearing of unwholesome sounds gives rise to numerous complications. Because you hear things contrary to reality, you fall into bitter conditions, or into faraway realms where there are wrong views and where the Dharma is not heard.

“You now internalize and keep faith with the Great Vehicle – the treasury of an ocean of beneficial effects. You see the buddhas in the ten directions by reason of this cause! The stupa of Many-Treasures Buddha appears to you as proof! Accordingly, you must express your errors and faults yourself, and amend yourself of impurities!”

Then, having heard these words, the practitioner must again place palms together, cast his or her body upon the ground, and speak thus:

“Fully Enlightened World-honored One! Manifest and bear witness for me that the comprehensive sutras are the core of mercy and compassion! May you commune with me and hear my words!

“Throughout many kalpas – up to my existence at this point – my sense faculty of hearing has caused me to become deluded and to become attached to the sounds I hear, just as glue adheres to straw. The poisons of delusive worldly passions are stirred up whenever I hear unwholesome sounds, and I become deluded and attached to them unceasingly everywhere. Being around these hollow sounds exhausts my mental functions, and I fall into the three unwholesome realms. My awareness of this is now awakened for the first time. I face the World-honored One to make acknowledgement and amend myself!”

Having completed self-amendment, the practitioner will see Many-Treasures Buddha emit a great bright golden-colored light. Shining everywhere in the eastern direction, and extending to worlds in all of the ten directions as well, it highlights innumerable buddhas whose bodies are the color of pure gold. In the skies in the eastern direction, these words will be richly intoned:

“Here is a buddha, a World-honored One, whose name is Splendid Virtue!²⁶ Also here are innumerable buddhas emanated from him, sitting in the lotus posture on lion seats at the base of jewel trees. All of these World-honored Ones are engaged in the specialized focus of mind regarding their universal manifestation in any figure or form, and they are saying these words of praise: ‘Well done, you of good intent! Well done! You are now reciting and internalizing the Great Vehicle sutras! What you are taking to heart is the realm of buddhas!’ ”

After these words are spoken, Universal Sage Bodhisattva will once again expound a method of self-amendment for the practitioner’s sake:

“In your previous existences – throughout innumerable kalpas – because you so yearned for sweet scents, in every situation your evaluations of what you discerned were based upon attachment and you fell into the cycle of births and deaths (samsara). Accordingly, you must now contemplate the foundation of the Great Vehicle! The foundation of the Great Vehicle is the true reality of all things!

After hearing these words, the practitioner must cast his or her body to the ground and undertake further self-amendment. Having done so, the practitioner must then speak thus:

“Namaḥ Śākyamuni Buddha! Namaḥ stupa of Many-Treasures Buddha! Namaḥ all buddhas emanated from Śākyamuni Buddha in all of the ten directions!”

Having said this, he or she must universally pay homage thusly to the buddhas in the ten directions:

“Namaḥ Splendid Virtue Buddha of the East and all buddhas emanated from him!”

As if seeing each one of them with his or her own eyes, the practitioner should, with reverent thoughts, make offerings of incense and flowers. When finished paying homage, the practitioner must then formally kneel, place his or her palms together, and give praise to the buddhas with a variety of verses. After praising them, the practitioner must speak to matters of the ten harmful karmic actions and do self-amendment for his or her impurities. Having completed self-amendment, the practitioner should speak these words:

“In previous existences, throughout innumerable kalpas, I longed for scents, flavors, and contacts, and I produced many impurities. Throughout uncountable existences ever since, having such causes has resulted in my taking on various unsavory forms, being in hells and among hungry spirits and beasts, and being in faraway realms where there are wrong views. Today I avow harmful karmic acts like these! Taking refuge in the buddhas, masters of the correct Dharma, I acknowledge my impurities and I amend myself of them!”

When the self-amendment process is completed, the practitioner must again internalize and recite the Great Vehicle sutras without laziness of body or mind. Through the power of the Great Vehicle, an ethereal voice will declare to the Dharma successor:

“You must now face the buddhas of the ten directions and praise and give voice to the Great Vehicle! Before the buddhas, relate your faults yourself! The buddha tathāgatas are your compassionate fathers. You must yourself declare the unwholesome and harmful karmic acts produced by your sense faculty of speech: ‘This sense faculty of speech musters characteristics of undesirable karma: lies, flattery, deprecating words, duplicity, defamation and slander, praise of wrong views, and use of useless words. In the manner of such many and multiple varieties and kinds of harmful karmic acts, it instigates conflicts and confusion and asserts that Dharma is not Dharma. I now amend myself of all impurities such as these!’ ”

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After saying these words before the Heroes of the World, the practitioner must cast him- or herself upon the ground and universally pay homage to the buddhas of the ten directions. The practitioner must then kneel erectly on both knees, place palms together, and say:

“The troubles and faults of this tongue are innumerable and limitless! The thorns of harmful karmic causes grow from the sense faculty of speech. Estrangement from correct discourse on the Dharma begins with this tongue, and thus does this unwholesome tongue destroy seeds of beneficial effects. It forcefully discourses on many matters that have no meaning. Its praise of wrong views is like stoking their fires, thereby intensifying the flames that harm living beings. It is like something that poisons and brings death with no outward signs. The detrimental, adverse, dire consequence of all of this is to fall into bitter conditions for a hundred or a thousand kalpas. I sink into a great hell because of deceitful speech. I now take refuge in the buddhas of the southern direction and avow my very grave faults!”

When the practitioner effects this mindfulness, a voice will fill the air:

“There is a buddha in the southern direction whose name is Sandalwood Virtue. This buddha also has innumerable buddhas emanated from him, all of whom expound the Great Vehicle that destroys and eliminates impurities and faults. As for your impurities: you should now face the innumerable buddhas of the ten directions, the greatly compassionate World-honored Ones! Avow your very grave faults and sincerely amend yourself!”

After these words have been spoken, the practitioner must cast him- or herself onto the ground and pay homage to the buddhas again. At this time the buddhas will send forth rays of bright light that illuminate the practitioner’s body, causing the practitioner to become spontaneously joyful in body and mind and to bring forth great mercy and compassion pervasively in thoughts of all things. The buddhas will then extensively expound ways of great compassion and benevolence for the practitioner’s benefit. Furthermore, they will teach the practitioner to use kind words and to follow the six ways of harmony and respect. Hearing these teachings and commands, the practitioner’s heart will overflow with joy, and he or she will then fully internalize and master them without laziness or pause.

An ethereal voice will again fill the air, intoning thus:

“You must now amend both body and mind! The body, by killing, stealing, and behaving licentiously, and the mind, by conceiving various unwholesome things, produce the ten harmful karmic actions as well as the five grievous acts. Moreover, their monkey-like and glue-like attachments to things everywhere thoroughly permeate all of the six sense faculties. All of the karmic actions of these six faculties – their branches, twigs, flowers, and leaves – extend fully throughout the three realms, the twenty-five states of existence, and all places where beings take birth, and they function to facilitate ignorance, aging, death, and others of the twelve factors that cause suffering. You cannot but be immersed in the eight improper practices and the eight conditions in which it is difficult to see a buddha. You must now amend yourself of unwholesome and harmful karmic acts such as these!”

After hearing these words, the practitioner should then inquire of the voice in the air:

“At what place may I now practice the way of self-amendment?”

The ethereal voice will then immediately reply, saying:

“Śākyamuni Buddha is Vairocana²⁷ – the One Who Is Present in All Places. Where this buddha abides is called Perpetual Tranquil Light, where perpetuity is perfectly achieved, where the perfect truth of self is constituted, where perfect purity casts off the aspects of existence, where perfect happiness is no longer a characteristic that occupies body and mind, where phenomena are no longer perceived as having or not having aspects, where likewise there is serene liberation as well as perfect wisdom. As these are features of the ever-abiding Dharma, you must accordingly contemplate the buddhas of the ten directions!”

Thereupon the buddhas of the ten directions will each extend their right hand, gently stroke the practitioner’s head, and speak these words:

“Well done, you of good intent! Well done! Because you internalize and recite the Great Vehicle sutras, the buddhas of the ten directions will expound the method of self-amendment practiced by bodhisattvas: Neither cut off all ties to the impulses of desire, nor live fully in the ocean of such impulses! Contemplate the nonexistence of what is grasped as mind!

“Conceptualizations arise based on error that is mistaken for truth; in this way delusion gives rise to the concept of mind. In the same manner that wind has no foundation in the air, aspects of phenomena are without origination or cessation. What is guilt? What is bliss? As one’s mind – by nature – is emptiness, guilt and bliss have no owner. All phenomena are the same as this – they neither abide nor decay.

“Amend yourself in this way: Contemplate the nonexistence of what is grasped as mind! A phenomenon does not stay fixed in itself. All phenomena conform to liberation, to the truth of the extinguishment of suffering, and to complete tranquility. Grasping things in this way is described as ultimate self-amendment; it is described as fully composing self-amendment; it is described as self-amendment free from aspects of guilt; it is described as destroying the distinction of mind. Those who practice this self-amendment will be as flowing water: pure and clean in body and mind, not staying fixed in themselves. They will be able to discern Universal Sage Bodhisattva, and the buddhas of the ten directions as well, in any moment of concentration.”

With their bright light of great compassion, the World-honored Ones will then expound the truth of formlessness to the practitioner. He or she will hear the explanation of the ultimate principle of emptiness (śūnyatā). There will be neither fear nor alarm in the practitioner’s mind after hearing the explanation and, when the time comes, he or she will be prepared to take up the true status of bodhisattvahood.

The Buddha addressed Ānanda:

“Practicing in this way is called doing self-amendment. This self-amendment is the method of self-amendment of the buddhas and great bodhisattvas in the ten directions.”

The Buddha said to Ānanda:

“When followers of Buddha undertake to amend themselves of unwholesome and harmful karmic acts after the Buddha has passed away, they must resolutely internalize and recite the Great Vehicle sutras. This comprehensive teaching is the buddha eye of the buddhas, it is the means by which buddhas perfect the five kinds of vision, and, from it, the Buddha’s three manifestations arise. This is great evidence of the Dharma, and it attests to the realm of nirvana.²⁸ It is within such a realm that the Buddha’s pure threefold manifestation is able to come forth. This threefold manifestation is a source of benefit for human and heavenly beings, and it is supremely worthy of reverence. It should be known that those who internalize and recite the comprehensive Great Vehicle sutras will be endowed with the Buddha’s merit, and that they will lastingly eliminate unwholesomeness and live in keeping with the Buddha’s wisdom.”

Then, expounding further, the World-honored One spoke in verse:

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“When the sense faculty of sight is corrupted
By karmic encumbrances that make it impure,
You must resolutely internalize the Great Vehicle
And ponder its ultimate principle!
This is called doing self-amendment for the eye
To bring unwholesome karmic influences to an end.
The sense faculty of hearing gives ear to disruptive sounds
And spoils your sense of accord.
Because such confusion occurs,
You become just like a foolish monkey.
You must resolutely internalize the Great Vehicle
And contemplate the emptiness and formlessness of all things!
You will lastingly bring an end to unwholesomeness
And hear in all ten directions with a celestial ear!
The sense faculty of smell has attachments to scents
And, so affected, drives you to make contacts.
The nose is thus crazed and seduced,
And, so affected, begets impure perceptions.
When you internalize the Great Vehicle sutras
And contemplate the true reality of all things,
You will lastingly part from harmful karmic actions
And, in lives to come, not produce them again!
The sense faculty of speech promotes the five wrong views²⁹–
An unwholesome karmic cause resulting from the wanton use of words.
When you aspire to effect self-control,
Diligently foster a heart of compassion!
Reflect on how the tranquil true reality of all phenomena
Has no aspects for you to discern!
The sense faculty of the mind, just as a monkey,
Takes not even one moment of rest.
When you aspire to govern it,
You must diligently internalize the Great Vehicle!
Focus on the buddhas – on their fully awakened embodiments,
With the capabilities and dauntlessness they have achieved!
The material body, the agency of actions,
Behaves like dust blown about by the wind:
Six thieves have their way within it–
Without limit and free from control.
When you aspire to end this inferior condition,
To lastingly part from overwhelming desires,
To abide always in the city of nirvana,
And to be serene and have a calm mind,
You must internalize the Great Vehicle sutras
And turn your mind to the mother of bodhisattvas!
Countless surpassing skillful means are gained
By reflecting on the true reality of all things.
These six ways
Are thus named the governing of the six sense faculties.
The ocean of all karmic encumbrances
Is produced by deluded perceptions.
When you aspire to amend yourself of them,
Focus on the true reality of all phenomena while sitting upright and properly!
All impurities, like frost and dew,
Can be dispelled by wisdom’s sun;
Accordingly, with utmost dedication,
Do self-amendment for the six sense faculties!”

Having expounded these verses, the Buddha said to Ānanda:

“You should now embrace this method of doing self-amendment for the six sense faculties through contemplation of the bodhisattva Universal Sage! Expound it widely and skillfully to human and heavenly beings everywhere in the ten directions!

“When followers of Buddha accept, keep faith with, recite, internalize, and give voice to the comprehensive sutras after the Buddha’s passing, they must recite and internalize³⁰ the comprehensive sutras and reflect on the Great Vehicle’s principle in some tranquil place – whether in a cemetery, or at a hermitage, or under a tree in the woods. Because the power of their concentration will become strong, they will gain perception of my being and likewise perceive the stupa of Many-Treasures Buddha, innumerable emanated buddhas in the ten directions, Universal Sage Bodhisattva, Mañjuśrī Bodhisattva, Medicine King Bodhisattva, and Incomparable Medicine Bodhisattva. Because they so venerate the Dharma, we – bearing wondrous flowers – will permeate the skies to praise those who revere, follow, and keep faith with the Way. And because those who keep faith with this method are resolutely internalizing the comprehensive Great Vehicle sutras, they will be honored and sustained, day and night, by buddhas and bodhisattvas.”

The Buddha addressed Ānanda:

“By means and because of reflection on the true principle of the Great Vehicle, I have become rid of impurities from a cycle of countless numbers of births and deaths spanning hundreds of millions of myriads of kalpas, as have the bodhisattvas of the current era and the buddhas of the ten directions. And each of those now in the ten directions has been able to become an Awakened One by means and because of this wonderful and surpassing method of self-amendment. Anyone who aspires to quickly achieve the full dynamic of ultimate enlightenment and aspires to perceive, in present time, the buddhas of the ten directions and Universal Sage Bodhisattva as well, must purify him- or herself with a bath, don pure clean clothing, burn fine incense, and seek out a quiet secluded location; there, he or she must internalize and recite the Great Vehicle sutras and reflect on the Great Vehicle’s principle.”

The Buddha spoke thus to Ānanda:

“When living beings wish to contemplate the bodhisattva Universal Sage, they should do this contemplation. Contemplating in this manner is known as correct contemplation; contemplation done in any other manner is called errant contemplation.

“When followers of Buddha practice self-amendment according to the Buddha’s instructions after the Buddha has passed away, it should be known that they are doing the practice of Universal Sage. Those who follow the practice of Universal Sage will not experience negative situations or detrimental karmic consequences. Those living beings who pay homage to the buddhas of the ten directions at the six specified times of day and night, internalize the Great Vehicle sutras, and reflect on the ultimate principle – the most profound truth of emptiness – will, in an instant, become rid of the impurities from innumerable hundreds of millions of myriads of kalpas of the cycle of births and deaths. Those who follow this practice are truly buddha successors, born of all of the buddhas. The buddhas of the ten directions, and the bodhisattvas as well, will be their mentors. They will be recognized as those who fully conform to the behavioral principles of bodhisattvas: without the need of a ceremony, they will fulfill them on their own. They will become worthy of being honored and rendered service by all human and heavenly beings.”

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When a practitioner desires to fully conform to a bodhisattva’s behavioral principles, he or she must then seek out a quiet secluded location, place palms together, pay homage universally to the buddhas of the ten directions, admit to his or her faults, and amend him- or herself of impurities. And then, in a tranquil place, the practitioner must address the buddhas of the ten directions, saying these words:

“The buddhas, the World-honored Ones, are always present in this world. Yet even though I believe in the comprehensive sutras, I am unable to clearly discern the buddhas because of my karmic encumbrances. I now take refuge in the Buddha! May you, Śākyamuni, Fully Enlightened World-honored One, please become my mentor! O Mañjuśrī, possessor of great wisdom:³¹ With your wisdom and understanding, please initiate me in the pure bodhisattva ways! Thereby, out of compassion for me, Maitreya Bodhisattva, the sun of surpassing mercy, will permit me to take up the bodhisattva ways; the buddhas of the ten directions will appear to bear witness for me; and the eminent bodhisattvas – those supreme great leaders who safeguard living beings, who inspire and watch over those like me – will each make themselves known by name.

“On this day I accept and embrace the comprehensive sutras! Even if I should fall into hells and suffer innumerable hardships upon reaching the end of this life, through it all I will never renounce the correct Dharma of the buddhas! By means and reason of these causes and the power of their beneficial effects, Śākyamuni Buddha now becomes my mentor and Mañjuśrī becomes my steward! O Maitreya who is to come – please impart the teachings to me! O buddhas of the ten directions – please bear witness for my assurance! O great virtuous bodhisattvas – please be my companions!

“Trusting now in the wonderful and most profound principle of the Great Vehicle sutras, I take refuge in Buddha, I take refuge in Dharma, and I take refuge in Sangha!”

The practitioner must say this three times. Having taken refuge in the Three Treasures, the practitioner must personally vow to adopt the six appropriate behaviors. Having embraced the six appropriate behaviors, she or he must then diligently strive to cultivate unwavering pure conduct, awaken a mind to universally ferry others, and adopt the eight appropriate behaviors.³² Having made this commitment, the practitioner, in a quiet secluded location, must burn fine incense, scatter flowers, offer respects to all buddhas and bodhisattvas and to the comprehensive Great Vehicle as well, and say these words:

“Here, this day, I have awakened the aspiration for enlightenment! Through the beneficial effects of this, may I universally ferry all living beings!”

After saying this, the practitioner must again humbly pay homage to all buddhas and bodhisattvas, and reflect on the comprehensive principle over the course of one to three-times-seven days. Whether renunciant or layperson, the practitioner will not need a mentor, will not need stewards, and will not need to take vows in a ceremony because of the power of accepting, keeping faith with, reciting, and internalizing the Great Vehicle sutras, and because of Universal Sage Bodhisattva’s encouragement to engage in this practice. This is the core of the true Way of the buddhas in the ten directions. By means and reason of this Way, the practitioner will naturally attain the five attributes of an enlightened one: perfection in behavioral principles, perfection in concentration, perfection in wisdom, perfection in emancipation, and perfection in the perspective that pertains to emancipation. Buddha tathāgatas become so by following this Way; the promise of their buddhahood is obtained in the Great Vehicle sutras.

Based on this, O wise one, suppose a śrāvaka practitioner repudiates his or her attitude toward the threefold taking of refuge, or toward the five behavioral principles, or toward the eight behavioral principles – or toward the behavioral principles of a monk or nun, of a novice monk or nun, of a novice nun in the final two years of training, or toward matters of dignified conduct. Numerous offenses against the behavioral principles and the rules of dignified conduct are generated by such a foolish, ignorant, unwholesome, and contrary mind. If such a person desires to eliminate and become free of faults and afflictions, and be restored as one who conforms to the rules of the renunciants, he or she must diligently follow and recite the comprehensive sutras, ponder the ultimate principle – the most profound truth of emptiness – and make discernment based on this emptiness become intrinsic to his or her mind. It should be known that this person then, lastingly and with no residue, brings all moral defilements to an end within a moment of thought.³³ Such a person is recognized as one who conforms to the codes of the renunciants and fully manifests the ways of dignified conduct. He or she will become worthy of being honored and rendered service by all human and heavenly beings.

Suppose a man who is a lay follower flouts the ways of dignified conduct and does unwholesome things. To do unwholesome things means to claim that there are errors and faults in the Buddha’s teachings, to talk at length about bad things and offenses the fourfold assembly has committed, to steal, to behave licentiously, and to feel no shame. If he desires to amend himself and remove and destroy these impurities, he must diligently recite and internalize the comprehensive sutras and reflect on the ultimate principle.

Suppose kings, ministers of state, spiritual leaders, people of privilege, wealthy persons, civic leaders, and others of this kind untiringly pursue their cravings, commit the five grievous acts, speak ill of the comprehensive sutras, and embrace the ten harmful karmic actions. The consequence of these great wrongs is to fall into bitter conditions that exceed even those of a raging storm. They will most certainly fall to the Avīci Hell. If they desire to rid themselves of and destroy the encumbrances resulting from these karmic causes, they must evince shame and amend themselves of impurities. What are said to be ways of self-amendment³⁴ for leaders and the privileged?

A way of self-amendment is that they must fundamentally maintain a pure heart and mind, not speak ill of the Three Treasures, not cause hindrances for renunciants, and not cause hardship for or act maliciously toward those who practice pure living; they must fix their thoughts on and cultivate the six manners of mindfulness; they must also support, render service to, and honor, but do not need to worship,³⁵ those who keep faith with the Great Vehicle; and they must keep in mind the extremely profound truth that is found in the sutras – the ultimate principle of emptiness. Being mindful in this way is called practicing the first self-amendment for leaders and the privileged. A second self-amendment is to act filially toward their parents and respect their teachers and elders. This is called practicing the second way of self-amendment. A third self-amendment is to govern their domains with appropriate laws and not restrict people unjustly. This is called practicing the third self-amendment. A fourth self-amendment is to direct that all within their spheres of influence refrain from killing and observe other such specified ways during the six abstaining days of the month. This is called practicing the fourth self-amendment. A fifth self-amendment is that they must, fundamentally, deeply believe in karmic cause and effect, trust the one genuine path, and be aware of the timeless presence of the Buddha. This is called practicing the fifth self-amendment.

The Buddha spoke thus to Ānanda:

“If there are any in future worlds who pursue mastery of these methods of self-amendment as such, it should be known that they don the clothes of humility, that buddhas will watch over and inspire them, and that it will not take a long time for them to achieve the full dynamic of ultimate enlightenment.”

When these words were spoken, ten thousand heavenly beings attained the Dharma eye that clearly sees the truth of all things; and Maitreya Bodhisattva, the other eminent bodhisattvas, and Ānanda, hearing the Buddha’s teachings, rejoiced and faithfully followed them.

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Notes

1. We used the original Sanskrit term parinirvāṇa, indicated by the Chinese transliteration panniepan.return
2. The character zui in the Taishō text is often translated as “sin,” but the meaning in a Buddhist sense is closer to “impurity, impurities.”return
3. Our translation follows the phrasing of the Old Song edition of the Japanese Imperial Household Library, as indicated in note 32 (you xue pu xian xing)/xing pu shien xing. The Taishō text has (you xue pu xian xing)/pu shien xing zhe.return
4. The Chinese character that we here translate as “method,” fa, is the Chinese translation of the Sanskrit dharma, a word that carries many meanings depending on the context in which it appears. On each occasion of this character’s appearance in the Taishō text, we translated it according to our determination of its contextual meaning, e.g., “method,” “way,” “Dharma,” “Way,” “teaching,” “phenomenon,” etc.return
5. In the Taishō Chinese text, the title Fahua jing, Dharma Flower Sutra (Lotus Sutra), appears. We follow the Taishō text in our translation, although note 33 corresponding to this wording says that three Chinese editions of this sutra, the Song, Yuan, and Ming editions, give the name Zahua jing (Jpn. Zakkekyō), which is thought of as an epithet of the Flower Garland Sutra (Skt. Avataṃsaka-sūtra; Ch. Huayan jing; Jpn. Kegon gyō). The Kasuga version has the title Zahua jing, and a previous English translation of this sutra translates the title as “Sutra of Miscellaneous Flowers.”return
6. The Chinese song translated as such describes the internal attitude of the practitioner, although it is traditionally rendered as “to recite; recitation.” The traditional sequence shou, chi, dou, song often appears in direct translation as “accept, keep, read, and recite.” In the process of preparing our translation, especially in light of this sutra’s relationship to the Lotus Sutra, we evaluated each instance of the terms independently within the various contexts of their appearances, and translated accordingly, e.g., shou, “accept”; chi, “keep,” “keep faith with”; dou, “recite”; song, “internalize,” “take to heart.”return
7. Our translation of sanmei, the Chinese transliteration of the Sanskrit samādhi.return
8. The Taishō text has yen fu ti, the Chinese transliteration of the Sanskrit Jambudvīpa, which, according to Buddhist cosmology, is the name of the continent south of the Himalayas that includes India. It later came to simply mean “this world.”return
9. We chose to render the Chinese chanhui, a term more commonly translated as “repentance,” as “self-amendment” since this is more descriptive of the process that is meant, i.e., becoming aware of one’s own excesses, shortcomings, and errors in behavior and attitude, determining to rectify them, and taking appropriate action to do so.return
10. We render huafo as “manifested buddha form” to indicate the aspect of a transformational manifestation and uniqueness, instead of using a more literal translation such as “transformed buddha” or “transformational buddha.” In like manner we employ “manifested bodhisattva form,” etc.return
11. In the Kasuga version, and in a previous English translation of this sutra, the phrase “a golden beam of light that enters the elephant’s trunk” is followed by “having the color of a red lotus flower.” The latter phrase does not appear in the Taishō text, and there is no note in the Taishō text regarding this difference.return
12. Although the pronunciation of the character in the Taishō text and the alternative character shown in note 15 are the same, the character read xiang in the source text means “ancient school,” while the character given in note 15, from the Song, Yuan, and Ming editions and the Old Song edition of the Japanese Imperial Household Library, means “a sense of mindfulness,” which is more appropriate in the context. Thus we have rendered it here as “quiet purpose.” The Kasuga version shows the same character given in note 15 in the Taishō in this location.return
13. According to the Kasuga version, this passage can be read (and appears similarly in a previous English translation of this sutra) as “Hearing Universal Sage preach the profound Dharma, and understanding its meaning ” There is no note
    in the Taishō text regarding this difference.return
14. The original Chinese tuoluoni is the transliteration of the Sanskrit dhāraṇī, which is generally accepted (and usually defined in Buddhist dictionaries) as “magical or mystical words or syllables.” The context of its use in this sutra indicates that the term refers to unique powers that propel one toward the attainment of enlightenment. The ability to utilize them can be achieved by a practitioner as a result of correct guidance by the Buddha or others, as shown at this point in the sutra, for example, by the practitioner’s attainment of xuan tuoluoni, the “Dharma-grasping empowerment of interaction and exchange” through the tutelage of Universal Sage Bodhisattva.return
15. The Kasuga version reads “further rejoice” here, and a previous English translation of the sutra follows this reading. There is no note regarding the difference in the Taishō text.return
16. The Kasuga version reads “one to three-times-seven days” here, and a previous English translation of the sutra follows this reading. There is no note regarding this difference in the Taishō text.return
17. The Kasuga version reads “ideas” here, and a previous English translation of the sutra follows this reading. There is no note regarding this difference in the Taishō text.return
18. The Kasuga version reads “matters” or “events” here, and a previous English translation of the sutra follows this reading. There is no note regarding this difference in the Taishō text.return
19. In the common Japanese translation of this sutra, and in a previous English translation, this number is given as “two thousand.” In the corresponding part of the Kasuga version, however, it is possible to misread the script of the character for “ten” as “thousand.” A comparison with the similarly written character for “ten” in the nearby compound “ten directions” in the same Kasuga text makes clear that this character should also be read as “ten.”return
20. The original Sanskrit of this phrase would read “son[s] of good family” if translated literally, but the Chinese translation of it does not carry the aspect of “family.” In keeping with our intention to use inclusive language in the translation whenever possible, and since, in the context of this sutra the practitioner is the one being addressed, the phrase shannanzi is translated as “you of good intent.”return
21. From the context, we believe that the character miao, “subtle,” that appears in the Taishō version is a misprint, and that sha, “sand,” would be the appropriate character in the reference to the “sands of the Ganges.”return
22. In traditional interpretations of the Chinese shou nu ren shen, nu ren has been read in the genitive; and in a previous English translation of this sutra, this phrase is translated as “[you] receive the body of a woman.” In our translation we have read nu ren as ablative, and therefore render the phrase as “your body is derived from a woman.”return
23. We chose to follow note 15 in the Taishō text here, according to which the Song, Yuan, and Ming editions and the Old Song edition of the Japanese Imperial Household Library have the phrase gu se shi ru, “forms thus make you,” in place of se shi shi ru, which appears in the Taishō text.return
24. We follow note 17 in the Taishō text here, which indicates that instead of huiming, the Song, Yuan, and Ming editions have huiyen, which we render as “profound insight.”return
25. We chose to follow the phrasing of the Yuan and Ming editions, as indicated in note 3 in the Taishō text, which give the number as one hundred and eight rather than the number eight hundred that appears in the source text.return
26. The name of this buddha, Shan-te, has also been translated as “Good Virtue” and “Excellent Virtue.”return
27. We used the original Sanskrit name Vairocana, indicated by the Chinese transliteration Piluzhenuo.return
28. We used the original Sanskrit term nirvana, indicated by the Chinese transliteration niepan.return
29. We understand the sutra’s use of wuzhong, “five kinds,” here as referring to the “wrong views” errantly praised by the sense faculty of speech in the corresponding prose sections at 392b18, characters 1–4, and 392b23, character 15, to 392b24, character 1.return
30. The Taishō text has the two characters in the order song dou, “internalize and recite,” here, but we chose to follow the phrasing of the Song, Yuan, and Ming editions, which give the order as dou song, “recite and internalize.” This ordering matches the introductory phrasing of this section at 393b16, characters 11–14: shou, chi, dou, song. See note 6, above.return
31. The Kasuga version and a previous English translation give the epithet of Mañjuśrī as da beizhe, “possessor of great compassion,” instead of da huizhe, “possessor of great wisdom,” in the Taishō text, which is consistent with traditional descriptions of this bodhisattva’s character. There is no note regarding this difference in the Taishō text.return
32. We have translated the two phrases “six appropriate behaviors” and “eight appropriate behaviors” based on information from the Ubasokukaigyō (Ch. Youposai jie jing, Sutra for the Behavior of Laymen) and the Bosatsuzenkaigyō (Ch. Pusa shan jie jing, Sutra of Good Behavioral Principles for Bodhisattvas), in which both groups are mentioned.return
33. Although the source text reads wu nian nian qing, “in every thought,” here, we follow the phrasing wu yi nian qing, “within a moment of thought,” which appears in the Song, Yuan, and Ming editions and the Old Song edition of the Japanese Imperial Household Library, as indicated in note 5 of the Taishō text.return
34. The Kasuga version here contains the phrase “The Buddha said,” as introductory to “What are said to be the ways of self-amendment ” Additionally, the source text continues, at character 12, with “A way of self-amendment is ,” while the Kasuga version has the phrase “Away of self-amendment for leaders and the privileged is” A previous English translation of this sutra conforms to the Kasuga version. No notes are found in the Taishō edition regarding these differences.return
35. The Taishō edition reads bu bi li bai, “but do not need to worship,” while the Kasuga version reads ke bi li bai, “must worship”; a previous English translation has “must surely salute.” There is no note in the Taishō text regarding the opposing readings.return

Chapter 28