A Closing Hymn, and Joyful Eyes
The night-deva Light Free of Defilement closes her teaching with thirteen stanzas: two on the samādhi that beholds the buddhas of the three times, ten returning to Vairocana beneath the bodhi tree — his body, voice, and every single pore filling the whole Dharma-realm at once — and one final stanza pointing Sudhana onward. This completes the second teacher of the Ten Grounds.
Thirteen Stanzas, and a Buddha's Body Filling the Dharma-Realm
爾時，甚深妙德離垢光明夜天欲重宣明此法門義，以偈頌曰：
「入於現前定， 普見三世佛，
離垢清淨眼， 分別諸佛海。
觀察諸佛身， 相好自莊嚴，
一念無量力， 自在滿法界。
盧舍那如來， 道場成正覺，
一切法界中， 轉於淨法輪。
最勝知法相， 寂滅無有二，
妙色相莊嚴， 顯現一切眾。
佛身難思議， 悉滿諸法界，
普於十方剎， 隨應悉現前。
一念放光明， 一切剎塵等，
無量微妙色， 普照諸法界。
如來一毛孔， 放不思議光，
普照諸群生， 除滅眾煩惱。
如來一毛孔， 出無盡化海，
充滿諸法界， 顯現眾生類。
如來一妙音， 充滿諸法界，
普雨甘露法， 令發菩提心。
無量劫修行， 攝取諸群生，
普見諸佛剎， 皆悉如電光。
如來出世間， 普現群萌類，
眾生性境界， 悉能分別知。
一切諸菩薩， 所住諸法門，
於佛一毛孔， 悉能分別知。
不遠有夜天， 名喜目觀察，
汝往詣彼問， 云何菩薩行？」
時，善財童子頭面敬禮彼夜天足，遶無數匝，眷仰辭退，向喜目觀察眾生夜天。
At that time this night-deva, Profound, Sublime Virtue, Light Free of Defilement, wishing to proclaim once more and clarify the meaning of this Dharma-gate, spoke this verse:
"Entering the samādhi of direct presence, I universally behold the buddhas of the three times,
with an eye pure and free of defilement, discerning the whole ocean of every buddha.
Contemplating every buddha's own body, its excellent marks self-adorned,
within a single thought-moment, boundless power, sovereign and filling the Dharma-realm.
Vairocana, the Tathāgata, at the bodhimaṇḍa, accomplishing perfect awakening,
throughout the whole Dharma-realm, turns the pure Dharma-wheel.
Supreme, knowing the mark of the Dharma, tranquil extinction without any duality,
his sublime form and marks adorned, manifest before every assembly.
The buddha's own body, beyond conceiving, fills the whole Dharma-realm entirely,
universally present in every land of the ten directions, appearing according to what is fitting.
Within a single thought-moment releasing light equal to every mote of dust in every land,
boundless, sublime forms, universally illumining the whole Dharma-realm.
From a single pore of the Tathāgata, he releases light beyond conceiving,
universally illumining every being, extinguishing every affliction.
From a single pore of the Tathāgata, he gives forth an inexhaustible ocean of transformation,
filling the whole Dharma-realm, manifesting before every kind of being.
A single sublime voice of the Tathāgata fills the whole Dharma-realm entirely,
universally raining down the ambrosial Dharma, causing the bodhi-mind to be raised.
Through boundless eons of cultivation, gathering in every kind of being,
universally beholding every buddha-land, all of it like a flash of lightning.
The Tathāgata, arising in the world, universally manifests before every class of budding being,
the domain of every sentient being's own nature, able to discern entirely.
Every single bodhisattva, and the Dharma-gates in which they abide,
within a single pore of the buddha, are able to be discerned entirely.
Not far from here there is a night-deva, named Joyful Eyes Observing —
go before her and ask: how does a bodhisattva practice?"
At that time Sudhana the Boy reverently bowed his head at this night-deva's feet, circled her countless times, and, gazing back with longing regard, took his leave, and journeyed toward the night-deva Joyful Eyes Observing Sentient Beings.
Fazang counts this hymn precisely as thirteen stanzas in three movements: 初二頌頌前依定見三世佛；次十頌明見舍那佛...初三頌明體德圓備；後七頌佛妙用自在 — "the first two stanzas recite reliance on samādhi to behold the buddhas of the three times; the next ten reveal beholding Vairocana Buddha — within these, the first three reveal his substance and virtue fully complete, and the last seven reveal the buddha's own sublime, sovereign function"; and, within those seven, three concern bodily karma, two verbal karma, and two mental karma. The very last stanza, pointing to the night-deva Joyful Eyes, stands alone as its own category — the hymn's own bridge to what comes next, rather than part of the vision it has just finished describing.
On the next teacher's own name, glossed already in the previous part, Fazang records the fuller Indian form directly: 天竺本名喜目光明照觸眾生也 — "the Indian original names her, more fully, 'Joyful Eyes, Light Touching and Illumining Sentient Beings.'" He also glosses her placement precisely: 如來右面者，證理同果，攝生之便，故在右也 — "'to the Tathāgata's own right' marks that her realization of principle matches the buddha's own fruit, and stands there for the convenience of gathering beings in." With this, he closes the second of the Ten Grounds, "the Ground of Freedom from Defilement," in full: 離垢地竟.
Part 59 Complete
This closes Parts 57–59 together, and with them the night-deva Profound, Sublime Virtue, Light Free of Defilement, second teacher of the Ten Grounds: ten dharmas fulfilling every bodhisattva practice, ten reasons a tathāgata can never be grasped, four dhyānas entered in turn, twelve contemplations against heedlessness, and a closing hymn returning to Vairocana beneath the bodhi tree. Sudhana is sent onward, not far away, to the night-deva named Joyful Eyes Observing Sentient Beings.
Continue to Part 60 — Joyful Eyes Observing Sentient Beings →