A Closing Hymn on the Whole Cosmology, Fascicle Ten Complete

"The Flower-Treasury World-Ocean, equal to the Dharma-realm, without any distinction, adorned utterly and purely, abides securely within empty space.
Within this world-ocean, the seeds of every land are hard to conceive, each and every one sovereign and free, each and every one without any confusion or disorder.

The Flower-Treasury World-Ocean, its seeds of lands excellently arrayed, their distinct shapes and varied adornments, every kind of mark not the same.
Every buddha's transforming voice, of every kind, forms their very essence, and, according to the power of karma, one beholds the wondrous adornment of the seeds of lands.

Sumeru, cities, nets, whirling water, wheel and circle in form, vast lotus flowers in bloom, each and every one encircling the other.
Mountain-banners, pavilions in form, whirling, revolving vajra in form — such is the inconceivable, vast seed of every land.

The great ocean, true pearls, flame, a net of light inconceivable — such are the seeds of every land, all abiding upon a lotus flower.
Each and every seed of a land has a net of light beyond telling, and within that light every land is manifest, pervading the ocean of the ten directions universally.

Every kind of seed of a land, whatever adornment it possesses, every land enters entirely within it, universally beheld without exhaustion.
The seed of a land is inconceivable, and every world is without any bound, adorned in every kind of wondrous excellence — all through the power of the great sage.

Within every seed of a land, the worlds are inconceivable, some being formed, some being destroyed, some already destroyed and gone.
Just as, among the leaves of a forest, some are born and some fall, so too, within the seed of a land, worlds are formed and destroyed.

Just as, depending on a forest of trees, every kind of distinct fruit grows, so too, depending on the seed of a land, every kind of living being dwells.
Just as, according to the distinctions of seeds, the fruits they produce are each different, so too, because of the distinctions in the power of karma, the lands of living beings are not the same.

Just as the sovereign jewel of the mind-king reveals every color according to the mind, so too, because living beings' minds are pure, they attain the vision of pure lands.
Just as the great dragon-king raises clouds to fill empty space, so too, through the Buddha's own power of vow, every land is brought forth.

Just as an illusionist's own spells and incantations are able to manifest every kind of event, so too, because of the power of living beings' own karma, lands are inconceivable.
Just as every embroidered image is made by the hand of an embroiderer, so too every land is formed by the mind, that embroiderer.

The bodies of living beings are each distinct, arising according to the mind's own discrimination, and so too every kind of land — none of it but arises through karma.
Just as, beholding a guide, his forms and colors are seen distinctly according to each viewer, so too, according to the mind and conduct of living beings, the lands they behold are likewise so.

Throughout the boundary of every land, a net of lotus flowers is spread universally, its every kind of mark not the same, its adornment entirely pure.
That very net of lotus flowers is what the net of lands abides securely upon, its every kind of adorning matter, its every kind of living being's dwelling.

Some, within a land, is perilous, evil, and uneven — this is because of the afflictions of living beings that it is seen thus there.
Mixed with defilement, and also pure, immeasurable are the seeds of every land, arising according to the minds of living beings, sustained by the power of the bodhisattva.

Some, within a land, are mixed with defilement, and also pure — this arises through the power of karma, and through the transformation wrought by the bodhisattva.
Some lands emit light, formed of jewels free of defilement, adorned in every kind of wondrous way, made pure by every buddha.

Within each and every seed of a land, the burning of kalpas is inconceivable, and though what is manifest may be ruined and evil, that very place remains forever firm.
Through the power of living beings' own karma, many lands are brought forth, abiding resting upon wind-wheels, and also abiding upon water-wheels.

The Dharma of the world is thus, seen in every kind of different way, and yet in truth there is no arising at all, nor is there any destruction either.
Within each and every thought of mind, immeasurable lands are brought forth, and, through the Buddha's own majestic, spiritual power, they are all beheld pure and free of defilement."

"Some lands are formed of mud and earth, their very substance utterly hard and firm, dark and benighted, without any light to illumine them — the dwelling place of those of evil karma.
Some lands are formed of vajra, mixed with defilement, great sorrow and dread, much suffering and little pleasure — the place of those of scant blessing.

Some are made using iron, some fashioned from red copper, mountains of stone, perilous and fearsome, filled entirely with those of sin and evil.
Within such lands there are hells, where living beings suffer without rescue, forever dwelling in darkness, burned by an ocean of flame.

Or again there are animals, of every kind of ugly, repulsive form, who, because of their own evil karma, forever undergo every kind of suffering and affliction.
Or one sees the realm of Yama, tormented and pressed by hunger and thirst, climbing up a great mountain of fire, undergoing every kind of utterly grave suffering.

Some lands exist formed and joined from the seven jewels, every kind of palace — this is attained through pure karma.
You should contemplate the world: the humans and devas within it, the fruit of pure karma accomplished, receiving happiness according to their own time.

Within each and every pore, hundreds of millions of lands, inconceivable, adorned in every kind of mark, never once crowded or cramped.
Living beings, each with their own karma, worlds of immeasurable kinds — grasping and attaching within them, they are born, undergoing suffering and pleasure not the same.

Some lands are formed of every jewel, forever emitting boundless light, vajra and wondrous lotus flowers, adorned, pure, and free of defilement.
Some lands take light as their very essence, abiding resting upon a wheel of light, golden sandalwood fragrance, a cloud of flame universally illumining.

Some lands are formed of the moon's own wheel, fragrant garments spread universally, and within a single lotus flower, bodhisattvas fill it entirely.
Some lands are formed of every jewel, their forms and marks without any defilement, just like the net of Indra, their light forever shining bright.

Some lands take fragrance as their essence, some are the flower of vajra, the form of maṇi's light and shadow, contemplated as utterly pure.
Some lands, hard to conceive, are accomplished from a whirl of flowers, filled entirely with transformation-buddhas, bodhisattvas universally shining bright.

Some pure lands are entirely a forest of flowering trees, their wondrous branches spread across the awakening-site, shaded by a cloud of maṇi.
Some lands are illumined by pure light, formed from the flower of vajra, and there is the Buddha's own conjured voice, arrayed boundlessly to form a net.

Some lands are like a bodhisattva's own wondrous, jeweled crown of maṇi, and some are like the form of a throne, emerging from conjured light.
Some are sandalwood powder, some are the light between the brows, some are the voice within the Buddha's own light — and thus this wondrous land is formed.

Some behold a pure land adorned by a single light, and some behold it with many adornments, every kind utterly wondrous.
Some use the wondrous things of ten lands to form its ornament, and some use everything within a thousand lands as its adornment;

and some use the things of a hundred million lands to adorn a single land, their every kind of mark not the same, all manifest just like a reflection.
The things of ineffable lands adorn a single land, each and every one emitting light, arisen through the Tathāgata's own power of vow.

Some lands are purified and cultivated through the power of vow, and within every adornment, the ocean of every land is universally beheld.
Whoever cultivates Samantabhadra's own vow attains a pure land in which every land's adornment across the three periods of time is manifest entirely.

Buddha's child, you should contemplate the seed of a land's own majestic, spiritual power — every land of the future is entirely made to be seen, just like a dream.
Every world of the ten directions, the ocean of lands of the past, all are manifest within a single land, appearing just like a conjured illusion.

Every buddha of the three periods of time, together with their own lands, within a single seed of a land, every one is entirely beheld.
The spiritual power of every buddha manifests every land within a mote of dust, every kind entirely and clearly seen, like a reflection, without any true reality."

"Some, many lands, their shape like a great ocean, or like Sumeru — the world is inconceivable.
Some lands abide securely, their shape like Indra's net, or like the form of a forest of trees, filled entirely with every buddha.

Some take the form of a jeweled wheel, some have the shape of a lotus flower, eight-cornered, complete with every ornament, every kind entirely pure.
Some are like the form of a throne, and some again have three corners, some are like a khalka-vessel, a city wall, the body of the Brahmā king.

Some are like the topknot of the lord of devas, and some are like a half-moon, some are like a mountain of maṇi, some are like the form of the sun's own wheel.
Some, the shape of a world, are just like a fragrant ocean's whirl, and some take the form of a wheel of light, adorned and purified by the Buddha in ages past.

Some have the form of a wheel's rim, and some have the form of an altar-terrace, some are like the Buddha's own curling mark, his fleshy crown, his broad and long eye.
Some are like the Buddha's own hand, and some are like a vajra pestle, some are like the form of a blazing mountain, filled entirely with bodhisattvas.

Some are like the form of a lion, and some are like the form of a sea-clam, immeasurable are their forms and marks, their very nature each distinct.
Within a single seed of a land, the forms of lands are without any exhaustion, all abiding securely, sustained through the Buddha's own power of vow and mindful care.

Some lands abide for a single kalpa, and some abide for ten kalpas, reaching even beyond a hundred thousand, as numerous as the fine motes of dust in a land.
Or, within a single kalpa, one beholds a land being formed and destroyed, or immeasurable and countless times, reaching even the inconceivable.

Some lands have a buddha, and some lands have no buddha at all, some have only a single buddha, and some have immeasurable buddhas.
If a land has no buddha, then, from another world in another direction, a buddha comes by transformation, to manifest for them every kind of capable deed.

Descending from a heaven and descending in spirit, dwelling in the womb and being born, subduing Māra and accomplishing true awakening, turning the unsurpassed Dharma-wheel.
According to the delight of living beings' own minds, he reveals every kind of mark, in order to turn the wondrous Dharma-wheel, entirely fitting their own faculties and desires.

Within each and every buddha-land, a single buddha appears in the world, passing through hundreds of millions of thousands of years, expounding the unsurpassed Dharma.
Living beings who are not vessels for the Dharma are unable to behold any buddha; if there is one whose mind delights in it, they behold him in every single place.

Within each and every land, there is, in each, a buddha appearing in the world, and the number of buddhas within every land is hundreds of millions, inconceivable.
Within these, each and every buddha manifests immeasurable spiritual transformation, pervading the Dharma-realm entirely, taming the ocean of living beings.

Some lands are without any light, dark and benighted, filled with much dread, their touch of suffering like a knife or sword, those who behold it themselves grieving in bitter pain.
Some have the light of devas, and some have the light of palaces, and some have the light of sun and moon — the net of lands is hard to conceive.

Some lands have their own light, and some have trees that emit pure light, never once suffering any affliction — this is because of the power of living beings' own blessing.
Some have the light of mountains, and some have the light of maṇi, and some are illumined by lamplight — all through the power of living beings' own karma.

Some have the Buddha's own light, filled entirely with bodhisattvas, and there is the light of the lotus flower, its color of flame utterly excellent and fine.
Some lands are illumined by the light of flowers, and some illumined by fragrant water, illumined by anointing incense and burning incense — all through the power of pure vow.

Some are illumined by the light of clouds, illumined by the light of maṇi and sea-clams, illumined by the light of the Buddha's own spiritual power, able to proclaim a delightful voice.
Some are illumined by the light of jewels, some illumined by the flame of vajra, and a pure voice is able to shake far and wide, reaching every place without any suffering.

Some have the light of maṇi, and some the light of an adorning implement, and some the light of the awakening-site, shining bright within the assembly.
The Buddha emits great light, filled entirely with transformation-buddhas, and that light universally illumines and touches everything, pervading the Dharma-realm entirely.

Some lands are utterly fearsome, howling and crying out with a voice of great suffering, that voice utterly bitter and grievous, causing whoever hears it to give rise to loathing and dread.
The hells, the realm of animals, and also the place of Yama — such is the turbid, evil world, forever sending forth a voice of sorrow and suffering.

Some, within a land, forever send forth a delightful voice, pleasing to the mind, according with its own teaching — this is attained through pure karma.
Some, within a land, forever hear the voice of Śakra, or hear the voice of Brahmā, the voice of every lord of the world.

Some lands, from within their very clouds, send forth a wondrous voice, an ocean of jewels, trees of maṇi, and the voice of music filling everything.
Within every buddha's perfect halo of light, a conjured voice without any exhaustion, and the wondrous voice of bodhisattvas, heard throughout every land of the ten directions.

Inconceivable lands universally turn the voice of the Dharma-wheel, the voice sent forth from the ocean of vows, the wondrous voice of cultivated practice.
Every buddha of the three periods of time, appearing throughout every world, their names all fully endowed, their voices without any exhaustion.

Some, within a land, hear the voice of every buddha's own power, the grounds, the pāramitās, and the immeasurable — every such dharma is proclaimed.
Through the power of Samantabhadra's own vow, hundreds of millions of lands proclaim a wondrous voice, that voice like a peal of thunder, abiding through kalpas without any exhaustion.

The Buddha, within his own pure land, reveals a sovereign voice, and throughout the Dharma-realm of the ten directions, there is nowhere it fails to be heard."