Light from the Buddha's Feet Begins to Spread
Fascicle thirteen opens the sūtra's ninth chapter with a single, escalating structure that will run across this entire fascicle: light from beneath the Buddha's feet reveals this whole world-system, then ten world-systems, then a hundred, and so on — at every single stage, Mañjuśrī, present simultaneously at every one of these countless Buddhas' own assemblies, sings the identical hymn everywhere at once. This installment covers the first three stages: this world alone, ten world-systems, and a hundred.
This World, Illumined
爾時，世尊從兩足輪下放百億光明，照此三千大千世界百億閻浮提、百億弗婆提、百億瞿耶尼、百億欝單越、百億大海、百億輪圍山、百億菩薩受生、百億菩薩出家、百億如來成正覺、百億如來轉法輪、百億如來入涅槃、百億須彌山王、百億四天王眾天、百億三十三天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億梵眾天、百億光音天、百億遍淨天、百億廣果天、百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶；其百億閻浮提中，百億如來亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其名曰：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。是諸菩薩所從來國，所謂：金色世界、妙色世界、蓮華色世界、薝蔔華色世界、優鉢羅華色世界、金色世界、寶色世界、金剛色世界、玻瓈色世界、平等色世界。此諸菩薩各於佛所淨修梵行，所謂：不動智佛、無礙智佛、解脫智佛、威儀智佛、明相智佛、究竟智佛、最勝智佛、自在智佛、梵智佛、觀察智佛。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「若有見正覺，解脫離諸漏，
不著一切世，彼非證道眼。
若有知如來，體相無所有，
修習得明了，此人疾作佛。
能見此世界，其心不搖動，
於佛身亦然，當成勝智者。
若於佛及法，其心了平等，
二念不現前，當踐難思位。
若見佛及身，平等而安住，
無住無所入，當成難遇者。
色受無有數，想行識亦然，
若能如是知，當作大牟尼。
世及出世見，一切皆超越，
而能善知法，當成大光耀。
若於一切智，發生迴向心，
見心無所生，當獲大名稱。
眾生無有生，亦復無有壞，
若得如是智，當成無上道。
一中解無量，無量中解一，
了彼互生起，當成無所畏。」
At that time, the World-Honored One, from the wheel-marks beneath his two feet, emitted a hundred million lights, illumining this great trichiliocosm's hundred million Jambudvīpas, hundred million Pūrvavidehas, hundred million Aparagodānīyas, hundred million Uttarakurus, hundred million great oceans, hundred million encircling mountains, hundred million bodhisattvas receiving birth, hundred million bodhisattvas going forth, hundred million Tathāgatas accomplishing true awakening, hundred million Tathāgatas turning the Dharma-wheel, hundred million Tathāgatas entering nirvāṇa, hundred million sovereign Sumeru mountains, hundred million heavens of the Four Heavenly Kings, hundred million Trāyastriṃśa heavens, hundred million Yāma heavens, hundred million Tuṣita heavens, hundred million Nirmāṇarati heavens, hundred million Paranirmitavaśavartin heavens, hundred million Brahmakāyika heavens, hundred million Ābhāsvara heavens, hundred million Śubhakṛtsna heavens, hundred million Bṛhatphala heavens, and hundred million Akaniṣṭha heavens; everything within them was entirely and clearly revealed. Just as, in this very place, one beholds the Buddha, the World-Honored One, seated upon the lion-throne of the Lotus-Treasury, surrounded together by bodhisattvas as numerous as the fine motes of dust in ten buddha-lands — so too, within that hundred million Jambudvīpas, a hundred million Tathāgatas likewise sat in just this way. Entirely through the Buddha's own spiritual power, in each of the ten directions there was one great bodhisattva, each one together with bodhisattvas as numerous as the fine motes of dust in ten buddha-lands, who came to the Buddha's own place. Their names were: Mañjuśrī Bodhisattva, Foremost in Awakening Bodhisattva, Foremost in Wealth Bodhisattva, Foremost in Treasure Bodhisattva, Foremost in Merit Bodhisattva, Foremost in Vision Bodhisattva, Foremost in Diligence Bodhisattva, Foremost in Dharma Bodhisattva, Foremost in Wisdom Bodhisattva, and Foremost in Virtue Bodhisattva. The lands these bodhisattvas came from were: the Golden Color World, the Wondrous Color World, the Lotus-Flower Color World, the Campaka-Flower Color World, the Utpala-Flower Color World, the Golden Color World, the Jeweled Color World, the Vajra Color World, the Crystal Color World, and the Equal Color World. Each of these bodhisattvas had purely cultivated the conduct of Brahmā at the place of a buddha, namely: Unshakable Wisdom Buddha, Unobstructed Wisdom Buddha, the Buddha of Liberation's Wisdom, the Buddha of Dignified Bearing's Wisdom, the Buddha of the Bright Mark's Wisdom, the Buddha of Ultimate Wisdom, the Buddha of Supreme Wisdom, the Buddha of Sovereign Wisdom, the Buddha of Brahmā's Wisdom, and the Buddha of Contemplation's Wisdom. At that time, Mañjuśrī Bodhisattva, present in every one of these places, at each buddha's own place, all at once and simultaneously raised his voice, and spoke this verse, saying:
"If there is one who beholds true awakening as liberation, free of every outflow,
yet remains unattached to every world, that one has not yet realized the eye of the path.
If there is one who knows the Tathāgata's own substance and mark to be without any existence at all,
and, through cultivation, attains clear understanding, this person swiftly becomes a buddha.
One able to behold this world with a mind that does not waver or move,
and likewise so toward the Buddha's own body, shall become one of supreme wisdom.
If, toward the Buddha and the Dharma, one's mind understands their equality,
and the two thoughts no longer appear before it, one shall tread the ground hard to conceive.
If one beholds the Buddha and his body abiding securely, both equal,
without abiding and without any place entered, one shall become one rarely encountered.
Form and feeling are without any number, and perception, volition, and consciousness likewise so;
if one is able to know this, one shall become the great sage.
Transcending entirely every view, mundane and transcendent alike,
and yet able to skillfully know the Dharma, one shall become the great, shining radiance.
If, toward omniscience, one gives rise to the mind that turns and dedicates itself,
beholding the mind as having no arising at all, one shall attain great renown.
Living beings have no arising at all, and likewise no destruction either;
if one attains wisdom such as this, one shall accomplish the unsurpassed path.
Understanding the immeasurable within the one, and the one within the immeasurable,
thoroughly understanding their mutual arising, one shall become fearless."
This chapter's structure will now repeat ten times across this fascicle, each time doubling the scale by a further order of magnitude — this world, ten, a hundred, a thousand, and onward without limit. What stays fixed throughout is Mañjuśrī himself: not multiplied into different beings at each buddha's assembly, but one bodhisattva "present in every one of these places... all at once," speaking the identical verse everywhere simultaneously. The nine companion bodhisattvas named here — Foremost in Awakening, Foremost in Wealth, and the rest — are the same nine who will each, later in this fascicle, pose Mañjuśrī a philosophical question of their own in the sūtra's tenth chapter.
Ten World-Systems, Illumined
爾時，光明過此世界，遍照東方十佛國土；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶；彼一一世界中，各有百億閻浮提、百億如來，亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「眾生無智慧，愛刺所傷毒，
為彼求菩提，諸佛法如是。
普見於諸法，二邊皆捨離，
道成永不退，轉此無等輪。
不可思議劫，精進修諸行，
為度諸眾生，此是大仙力。
導師降眾魔，勇健無能勝，
光中演妙義，慈悲故如是。
以彼智慧心，破諸煩惱障，
一念見一切，此是佛神力。
擊于正法鼓，覺寤十方剎，
咸令向菩提，自在力能爾。
不壞無邊境，而遊諸億剎，
於有無所著，彼自在如佛。
諸佛如虛空，究竟常清淨，
憶念生歡喜，彼諸願具足。
一一地獄中，經於無量劫，
為度眾生故，而能忍是苦。
不惜於身命，常護諸佛法，
無我心調柔，能得如來道。」
At that time, the light passed beyond this world, universally illumining ten buddha-lands to the east; and it was likewise so to the south, west, and north, in the four intermediate directions, and above and below. Within each and every one of those worlds, there were entirely a hundred million Jambudvīpas, reaching even to a hundred million Akaniṣṭha heavens; everything within them was entirely and clearly revealed. Just as, in this very place, one beholds the Buddha, the World-Honored One, seated upon the lion-throne of the Lotus-Treasury, surrounded together by bodhisattvas as numerous as the fine motes of dust in ten buddha-lands — so too, within each and every one of those worlds, there were each a hundred million Jambudvīpas and a hundred million Tathāgatas, likewise seated in this way. Entirely through the Buddha's own spiritual power, in each of the ten directions there was one great bodhisattva, each one together with bodhisattvas as numerous as the fine motes of dust in ten buddha-lands, who came to the Buddha's own place. These great bodhisattvas were Mañjuśrī and the rest; the lands they came from were the Golden Color World and the rest; the buddhas they had originally served were Unshakable Wisdom Tathāgata and the rest. At that time, Mañjuśrī Bodhisattva, present in every one of these places, at each buddha's own place, all at once and simultaneously raised his voice, and spoke this verse, saying:
"Living beings, without wisdom, are wounded and poisoned by the thorn of craving;
for their sake he seeks bodhi — the Dharma of every buddha is thus.
Universally beholding every dharma, forsaking both extremes entirely,
his path accomplished, forever without regression, he turns this wheel without equal.
Across inconceivable kalpas, diligently cultivating every conduct,
in order to ferry across every living being — such is the power of the great sage.
The guide subdues every host of Māra, valiant and strong, unable to be surpassed,
and within his light expounds a wondrous meaning — this is so because of his compassion.
Through that very mind of wisdom, he breaks every obstruction of affliction,
and within a single thought beholds everything — this is the Buddha's own spiritual power.
Striking the drum of the true Dharma, awakening every land of the ten directions,
causing all to turn toward bodhi — such is what his power of sovereign mastery can do.
Without destroying the boundless domain, and yet roaming through every land, hundreds of millions of them,
unattached to any state of being — such is his own sovereign mastery, like a buddha's.
Every buddha is like empty space, ultimately and forever pure,
and recollecting them gives rise to joy — every one of their vows is fully complete.
Within each and every hell, passing through immeasurable kalpas,
for the sake of ferrying living beings across, he is able to endure this very suffering.
Never begrudging his own body or life, forever protecting every buddha's own Dharma,
his mind free of self, gentle and pliant, he is able to attain the Tathāgata's own path."
A Hundred World-Systems, Illumined
爾時，光明過十世界，遍照東方百世界；南、西、北方，四維、上、下，亦復如是。彼諸世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍遶。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等：所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各於佛所，同時發聲，說此頌言：
「佛了法如幻，通達無障礙，
心淨離眾著，調伏諸群生。
或有見初生，妙色如金山，
住是最後身，永作人中月。
或見經行時，具無量功德，
念慧皆善巧，丈夫師子步。
或見紺青目，觀察於十方，
有時現戲笑，為順眾生欲。
或見師子吼，殊勝無比身，
示現最後生，所說無非實。
或有見出家，解脫一切縛，
修治諸佛行，常樂觀寂滅。
或見坐道場，覺知一切法，
到功德彼岸；癡暗煩惱盡。
或見勝丈夫，具足大悲心，
轉於妙法輪，度無量眾生。
或見師子吼，威光最殊特，
超一切世間，神通力無等。
或見心寂靜，如世燈永滅，
種種現神通，十力能如是。」
At that time, the light passed beyond ten worlds, universally illumining a hundred worlds to the east; and it was likewise so to the south, west, and north, in the four intermediate directions, and above and below. Within all those worlds, there were entirely a hundred million Jambudvīpas, reaching even to a hundred million Akaniṣṭha heavens; everything within them was entirely and clearly revealed. Within each and every one of those Jambudvīpas, one beheld the Tathāgata seated upon the lion-throne of the Lotus-Treasury, surrounded together by bodhisattvas as numerous as the fine motes of dust in ten buddha-lands. Entirely through the Buddha's own spiritual power, in each of the ten directions there was one great bodhisattva, each one together with bodhisattvas as numerous as the fine motes of dust in ten buddha-lands, who came to the Buddha's own place. These great bodhisattvas were Mañjuśrī and the rest; the lands they came from were the Golden Color World and the rest; the buddhas they had originally served were Unshakable Wisdom Tathāgata and the rest. At that time, Mañjuśrī Bodhisattva, present in every one of these places, at each buddha's own place, all at once and simultaneously raised his voice, and spoke this verse, saying:
"The Buddha understands every dharma as like an illusion, penetrating it without any obstruction,
his mind pure, free of every attachment, taming the whole multitude of beings.
Some behold his very first birth, his wondrous form like a mountain of gold,
abiding in this, his very final body, forever becoming the moon among humankind.
Some behold him walking in meditation, endowed with immeasurable merit,
his mindfulness and wisdom both skillful, his stride that of a great man, a lion.
Some behold his dark blue eyes, contemplating the ten directions,
and at times revealing playful laughter, according with the desires of living beings.
Some behold his lion's roar, his body supreme, beyond compare,
revealing his very final birth, whatever he says nothing but true.
Some behold him going forth, liberated from every bond,
cultivating every buddha's own conduct, forever delighting in the contemplation of tranquil cessation.
Some behold him seated at the awakening-site, awakening to and understanding every dharma,
reaching the far shore of merit, delusion's own darkness and every affliction exhausted.
Some behold the supreme great man, fully endowed with the mind of great compassion,
turning the wondrous Dharma-wheel, ferrying immeasurable living beings across.
Some behold his lion's roar, his majestic light utterly supreme and distinct,
transcending every world, his power of spiritual transmutation without equal.
Some behold his mind in tranquility, like a lamp of the world forever extinguished,
and yet manifesting every kind of spiritual transmutation — such is what the ten powers can do."
This third hymn shifts register from the previous two: rather than describing what the Buddha does, it catalogues the different scenes different beholders see when they look at him — birth, walking meditation, laughter, the lion's roar, going forth, sitting at the awakening-site, turning the Dharma-wheel, final tranquility — a single life's traditional milestones, each granted as a full and equally valid vision to "some" beholder. Read alongside "The Names of the Tathāgata" two chapters earlier, this extends the same principle from name to narrative: not only is the Buddha called differently by different beings, he is seen enacting an entirely different moment of his own life by each of them, simultaneously.
Part 39 Complete
This closes Part 39, opening fascicle thirteen and the sūtra's ninth chapter, "Awakening Through Light" (光明覺品第九): the first three stages of the light's expansion, from this world alone through ten world-systems to a hundred, each with Mañjuśrī's own hymn sung simultaneously everywhere. Part 40 continues as the light spreads further still, through a thousand and then ten thousand world-systems.