Avatamsaka Sutra, Chapter 40: The Practices and Vows of the Bodhisattva Universal Worthy
Compiled by Phuc Nguyen
At that time, having praised the exalted merits and virtues of the Thus Come Ones, the Bodhisattva Universal Worthy addressed the Bodhisattvas, along with Good Wealth, as follows: “Good men, even if all the Buddhas of the ten directions were to speak continuously , for as many eons as there are fine motes of dust in an ineffably ineffable number of Buddha lands, the virtues and merits of the Thus Come Ones could never be fully described.
Those wishing to achieve these merits and virtues should cultivate ten vast and great practices and vows. What are these ten?
First, worship and respect all Buddhas.
Second, praise the Thus Come Ones.
Third, make abundant offerings.
Fourth, repent misdeeds and hindrances.
Fifth, Rejoice at others’ merits and virtues.
Sixth, request the Buddha to turn the Dharma wheel.
Seventh, request the Buddha to remain in the world.
Eighth, follow the teachings of the Buddha.
Ninth, accommodate and benefit all sentient beings.
Tenth, transfer merits and virtues universally.
Good Wealth then said, “Great Sage, what is meant by worshipping and respecting all Buddhas, up to transferring all merits and virtues universally?”
1. The Bodhisattva Universal Worthy replied to Good Wealth, “Good Man, worshipping and respecting all Buddhas means the following: All Buddhas, World Honored Ones, are as numerous as fine motes of dust in all Buddha lands in the ten directions and the three periods of time, to the exhaustion of the Dharma Realm and empty space. Because of the power of Universal Worthy Bodhisattva’s conduct and vows, I have a mind of deep faith and understanding of them as if they were before my eyes.”
“With my body, mouth, and mind karma completely pure, I constantly worship and respect them. In each and every place where there are Buddhas, I manifest bodies as numerous as fine motes of dust in ineffably ineffable numbers of Buddha lands.”
“Each and every body everywhere worships and respects Buddha as many as the fine motes of dust in ineffably ineffable numbers of Buddha lands.”
“When the realm of empty space is exhausted. But because the realm of empty space is inexhaustible, my worship and respect will never end. In the same way, when the realm of living beings, the karma of living beings, and the afflictions of living beings are exhausted, my worship and respect will be exhausted. But the realm of living beings, the karma of living beings, and the afflictions of living beings are inexhaustible. Therefore, my worship and respect are inexhaustible. They continue in thought after thought without cease. My body, mouth, and mind never tire of doing these deeds.”
2. “Moreover, good man, to praise the Thus Come Ones is explained like this: In each fine mote of dust in all lands throughout the ten directions and the three periods of time, exhausting the dharma realm and empty space, there are Buddhas as numerous as fine motes of dust in all worlds. Each of these Buddhas is circumambulated by an ocean-wide assembly of Bodhisattvas. With my profound and supreme understanding, I know and see them all. Each of my bodies brings forth a tongue of subtle and wonderful eloquence surpassing the skillful speech of even Sarasvati, the goddess of eloquence. Each tongue brings forth an inexhaustible sea of sounds. Each sound emits an ocean of all words, praising and glorifying all the Thus Come Ones’ sea of all merit and virtue. These praises continue without cease to the end of the boundaries of the future. Exhausting the dharma realm, these sounds reach everywhere. When the realm of empty space is exhausted, when the realms of living beings are exhausted, when the karma of living beings is exhausted, and when the afflictions of living beings are exhausted, only then will my praise be exhausted. But just as the realm of empty space up to and including living beings’ afflictions are endless, so too are my praises endless. They continue in thought after thought without cease. My body, mouth and mind never tire of doing these deeds.”
3. Moreover, good man, to make abundant offerings is explained like this: In every mote of dust in all the Buddha lands throughout the ten directions and the three periods of time, exhausting the dharma realm of empty space, there are Buddhas as many as the fine motes of dust in all worlds. Each Buddha is circumambulated by various kinds of sea-like assemblies of Bodhisattvas. With the power of Universal Worthy’s practice and vows, I am able to deeply believe in and understand them. I can know and see them all. To each I make offerings of superb and wonderful gifts. That is to say, clouds of flowers, clouds of garlands, clouds of heavenly music, clouds of divine canopies, clouds of heavenly clothing, all varieties of heavenly incense, fragrant balms, burning incense, powdered incense, and clouds of gifts such as these; each cloud is as large as Sumeru, the king of mountains.
I burn all kinds of lamps, butter lamps, oil lamps, and lamps of many fragrant oils. The wick of each lamp is as tall as mount Sumeru; the quantity of oil in each lamp is equal in volume to the waters of the great sea. With all manner of gifts such as these, I constantly make offerings.
Good man, of all offerings, the gift of dharma is supreme. That is to say, the offering of cultivating according to the teachings, the offering of benefiting all living beings, the offering which gathers in all living beings, the offering of standing in for all beings to undergo their suffering, the offering of diligently cultivating good roots, the offering of not forsaking the deeds of the Bodhisattva, and the offering of not renouncing the Bodhi mind.
Good man, the immeasurable merit and virtue created from making those offerings, when compared with the merit and virtue from a single thought of offering dharma, does not equal one part in a hundred, one part in a thousand, one part in a hundred thousand kotis of nayutas, one part in a kala, one part by reckoning , one part by calculation, one part that can be demonstrated by comparison, or one part in an upanishad. None of them measure up to a single part. Why is this? Because all Thus Come Ones honor the dharma. Cultivating according to the teachings gives birth to all Buddha. If all Bodhisattvas make the offerings to all Thus Come Ones. Cultivation in this manner is a true offering, a vast, great, and most supreme offering.
When the realm of empty space is exhausted, when the realms of living beings are exhausted, when the karma of living beings is exhausted, when the afflictions of living beings come to an end, only then will my making of offerings be exhausted. Just as the realm of empty space up to and including the afflictions are endless, so too are my making of offerings endless. In thought after thought without cease, my body, mouth, and mind never weary of these deeds.
4. Moreover, good man, to repent misdeeds and mental hindrances is explained like this: The Bodhisattva reflects from beginningless kalpas in the past, I have created all measureless and boundless evil karma with my body, mouth and mind, because of greed, hatred and stupidity. If this evil karma had a substance and form, all of empty space could not contain it. I now completely purify these three karmas and before the assemblies of all Buddhas and Bodhisattvas, throughout the dharma realm in lands as many as fine motes of dust, I sincerely repent of and reform my offenses and vow never to create them again. I will always dwell in all merit and virtue of the pure precepts.
So it is that when the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, then my repentance will be exhausted. But just as the realm of empty space up to the afflictions of living beings are endless, so too my repentance and reform are endless. They continue in thought after thought without cease. My body, mouth, and mind weary of these deeds.
5. Moreover, good man, to “Rejoice at others’ merits and virtues” is explained like this: All the Buddhas, Thus Come Ones, as numerous as the fine dust motes in all the Buddha lands of the ten directions and the three periods of time throughout the Dharma Realm and the realm of empty space, from the time of their initial resolve for all wisdom, diligently cultivated accumulation of blessings without regard for their bodies and lives. They did this throughout kalpas as many as fine motes of dust in ineffably ineffable Buddha lands. During each kalpa they gave up their heads, eyes, hands, and feet, as many times as there are dust motes in ineffably ineffable Buddha lands.
In this way they cultivated all the difficult ascetic practices and perfected the gates of the various paramitas. They entered and were certified to each of the Bodhisattva grounds of wisdom and accomplished the unsurpassed Bodhi of all Buddhas. Upon their Parinirvana, their saris (relics) were divided and distributed. I completely follow along with and rejoice in all of their good roots.
Moreover, as for all the different types of beings in the six paths and the four kinds of birth in every world in the ten directions, I follow along with and rejoice in their merit and virtue as well, even if it is as small as a mote of dust. I completely follow along with and rejoice in the merit and virtue of all the sound hearers, Pratyeka Buddhas, Learners, and Those Beyond Study in the ten directions and the three periods of time. I follow along with and rejoice in the vast and great merit for unsurpassed, right, equal Bodhi, cultivate measureless difficult ascetic practices.
So it is that even if the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, my following and rejoicing are endless. They continue in thought after thought without cease. My body, mouth and mind never weary of these deeds.
6. Moreover, good man, to “Request the Buddha to Turn the Dharma Wheel” is explained like this: Within each and every fine mote of dust in the Buddha lands throughout the ten directions and the three periods of time, throughout the dharma realm and the realm of empty space, there are vast and great Buddha lands as many as fine motes of dust in ineffably ineffable Buddha lands. In each and every land, in thought after thought, there are all Buddhas accomplishing equal and right enlightenment, their number as many as fine motes of dust in ineffably ineffable Buddha lands. A sea-like assembly of Bodhisattvas circumambulates each Buddha. Using all manner of skillful means of body, mouth, and mind, I sincerely and diligently request that they turn the wonderful dharma wheel. So it is that even if the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, my request that all Buddhas turn the proper dharma wheel is without end. It continues in thought after thought without cease. My body, mouth and mind never weary of these deeds.
7. Moreover, good man, to “Request the Buddha to Remain in the World” is explained like this: All Buddhas, Thus Come Ones, are as numerous as fine motes of dust in all Buddha lands throughout the ten directions and the three periods of time, exhausting the dharma realm and the realm of empty space. When they are about to enter Parinirvana, along with all Bodhisattvas, Sound Hearers, Those Enlightened to Conditions, Learners, and Those Beyond Study, including all good knowing advisors, I ask them all not to enter Nirvana. I request that they remain in the world for as many kalpas as there are fine motes of dust in all Buddha lands, bringing benefit and bliss to all living beings. So it is that even if the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, still my request is endless. It continues in thought after thought without cease. My body, mouth and mind never weary of these deeds.
8. Moreover, good man, to “Follow the teachings of the Buddha at all times” is explained like this: I will be like Vairocana Thus Come One of this Saha world, who, from the time he first resolved his mind, never retreated from vigor. He gave up ineffably ineffable numbers of bodies and lives. He peeled off his skin for paper, split his bones to fashion brushes, drew blood for ink, and wrote out sutras stacked as high as mount Sumeru. Because he valued the dharma, he did not cherish his own body or life. How much the less did he crave a king’s throne, cities, towns, palaces, gardens, groves, or any material things at all. He exerted himself to the extreme in the different kinds of difficult ascetic practices.
He accomplished the great enlightenment beneath the tree, manifested different kinds of spiritual powers, gave rise to different kinds of transformations, made appear different kinds of Buddha bodies, and dwelled in different kinds of assemblies. He dwelled amidst the assemblies of Bodhimandas of all great Bodhisattvas, the assemblies of Sound Hearers, the assemblies of Pratyeka-Buddhas. He dwelled amidst the assemblies in the Bodhimandas of Wheel Turning sage kings and the retinues of lesser kings. He dwelled amidst the assemblies in the Bodhimandas of kshatriyas, brahmans, elders, and lay people, up to and including assemblies of gods, dragons, and the remaining eight divisions, and humans and non-humans. As he dwelled in various different assemblies such as these, with a voice which was full and perfect like a great thunder clap, he brought all living beings to maturity according with their likes and wishes up until the time he manifested Nirvana.
In all these ways I will learn from the Buddhas, and just as it is with the present World Honoured One Vairocana, so it is with all the Thus Come Ones in every dust mote in all Buddha lands in the ten directions and the three periods of time, throughout the dharma realm and the realm of empty space. In thought after thought I will learn from them all. So it is that even if the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, still my study with them is without end. It continues in thought after thought without cease. My body, mouth, and mind never weary of these deeds.
9. Moreover, good man, to “Accommodate and benefit all living beings is explained like this: Throughout seas of kshetras in the ten directions exhausting the dharma realmand the realm of empty space, there are many different kinds of living beings: That is to say, those born from eggs, womb-born, transformationally born, as well as those who live and rely on earth, water, fire, and air for their existence. There are beings dwelling in space, and those who are born in and live in plants and trees. This includes all the many species and races with their diverse bodies, shapes, appearances, lifespans, families, names, and natures. This includes their many varieties of knowledge and views, their various desires and pleasures, their thoughts and deeds, and their many different deportments, clothing and diets. It includes beings who dwell in different villages, towns, cities and palaces, as well as gods, dragons, and others of the eight divisions, humans and non-humans alike. Also there are footless beings, beings with two feet, four feet, and many feet, with form and without form, with thought and without thought, and not entirely with thought and not entirely without thought. I will accord with and take care of all these many kinds of beings, providing all manner of services and offerings for them. I will treat them with the same respect I show my own parents, teachers, elders, Arhats, and even the Thus Come Ones. I will serve them all equally without difference.
I will be a good doctor for the sick and suffering. I will lead those who have lost their way to the right road. I will be a bright light for those in the dark night, and cause the poor and destitute to uncover hidden treasures. The Bodhisattva impartially benefits all living beings in this manner.
Why is this? If a Bodhisattva accords with living beings, then he accords with and makes offerings to all Buddhas. If he can honor and serve living beings, then he honors and serves the Thus Come Ones. If he makes living beings happy, he is making all Thus Come Ones happy. Why is this? Because all Buddhas, Thus Come Ones, take the mind of great compassion as their substance. Because of living beings they bring forth great compassion. From great compassion the Bodhi mind is born; and because of the resolve for Bodhi, they accomplish Equal and Proper Enlightenment.
It is like a great king of trees growing in the rocks and sand of barren wilderness. When the roots get water, the branches, leaves, flowers, and fruits will all flourish. The bodhi-tree king growing in the wilderness of birth and death is the same. All living beings are its roots; all Buddhas and Bodhisattvas are its flowers and fruits. By benefiting all beings with water of great compassion, one can realize the flowers and fruits of the Buddhas’ and Bodhisattvas’ wisdom.
Why is this? If all Bodhisattvas benefit living beings with the water of great compassion, they can attain Anuttara SamyakSambodhi. Therefore, Bodhi belongs to living beings. Without living beings, no Bodhisattva could perfect the unsurpassed proper enlightenment.
Good man, you should understand these principles in this way: When the mind is impartial towards all living beings, one can accomplish full and perfect great compassion. By using the heart of great compassion to accord with living beings, one perfects the making of offerings to the Thus Come Ones. In this way the Bodhisattva constantly accord with living beings. Even when the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, I will still accord endlessly, continuously in thought after thought without cease. My body, mouth, and mind never weary of these deeds.
10. Moreover, good man, to “Universally transfer all merit and virtue” is explained like this: All of the merit and virtue, from the first vow, to worship and respect, up to and including the vow to constantly accord, I universally transfer to all living beings throughout the dharma realm and to the limits of empty space. I vow that all living beings will be constantly peaceful and happy without sickness or suffering. I vow that no one will succeed in doing any evil, but that all will quickly perfect their cultivation of good karma. I vow to close the doors to the evil destinies and open the right paths of humans, gods, anf nirvana. I will stand in for beings and receive all the extremely severe fruits of suffering which they bring on with their evil karma. I will liberate all these beings and ultimately bring them to accomplish unsurpassed Bodhi. The Bodhisattva cultivates transference in this way.
Even when the realm of empty space is exhausted, the realms of living beings are exhausted, the karma of living beings is exhausted, and the afflictions of living beings are exhausted, I will still transfer all merit and virtue endlessly, continuously in thought after thought without cease. My body, mouth and mind never weary of these deeds.
Good man, these are the Bodhisattva Mahasatva’s ten great vows in their entirety. If all Bodhisattva can follow and enter these great vows, then they will be able to bring all living beings to maturity. They will be able to accord with Anuttara SamyakSambodhi and complete Universal Worthy'’ sea of conduct and vows. Therefore, good man, you should know the meaning of this.
If a good man or good woman filled up worlds as many as very fine dust motes in measureless , boundless, ineffably ineffable Buddha lands throughout the ten directions with the supremely wonderful seven jewels; and if they as well gave all of the supreme peace and happiness known to gods and men to every living being in all those worlds; and if they offered such gifts to all the Buddhas and Bodhisattvas of these worlds, doing so constantly without cease for as many kalpas as very fine motes of dust in those Buddha lands, they would acquire much merit and virtue. But the merit and virtue gained from these gifts, when compared to the merit and virtue of a person who hears these kings of vows pass by his ear but once, does not equal one part in one hundred, one part in one thousand, or even one part in an upanishad.
Moreover, if a person receives and maintains these great vows with a mind of deep faith, read and recites them, or writes out just a single four-line verse, he or she can quickly eradicate the karma of the five unintermittent offenses. All of the world’s illnesses that afflict the body and mind, as well as the various kinds of bitter suffering, will be wiped away, up to and including bad karma equal to the fine motes of dust in Buddha lands. All the demons-Armies, the Yakshas, Rakshas, Kumbhandas, Bhutas, and so forth, and all evil ghosts and spirits that drink blood and devour flesh will go far away from this person. Or they will resolve, before long, to draw near and protect him.
Therefore, if he recite these vows aloud, he will move freely through the world without obstruction, like the moon appearing through the clouds. All the Buddhas and Bodhisattvas will praise him, people and gods should all bow in respect to him, and all living beings should make offerings to him. This good man will easily get reborn as a human and will perfect all of Universal Worthy’s merit and virtue. Before long, he will be just like Universal Worthy himself, obtaining a subtle and wonderful physical body complete with the thirty-two marks of the Great Man. If he is born among humans or gods, he will always live in a superior family. He will totally destroy the evil destinies and will leave all bad companions. Fully able to vanquish all externalists, he will completely free himself from all afflictions, just as the Lordly Lion subdues all beasts. This person will be worthy of receiving the offerings of all living beings.
Further, when a person is on the verge of death, at the last instant of life, when all his faculties scatter and he departs from his relatives, when all power and status are lost and nothing survives, when his prime minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasuries of precious jewels can no longer accompany him, these kings of vows alone will stay with him. At all times they will guide him forward, and in a single instant he will be reborn in the Land of Ultimate Bliss. Arriving there, he will see Amitabha Buddha, Manjusri Bodhisattva, Universally Worthy Bodhisattva, the Bodhisattva who contemplates at Ease, Maitreya Bodhisattva, and others. The appearance of these Bodhisattvas will be upright and adorned, and their merit and virtue complete. Together they will circumambulate him.
This person will see himself born from a lotus flower and will receive a prediction from the Buddha. In this way he will pass through numberless hundreds of thousands of tens of thousands of millions of nayutas of kalpas, and with the minds of living beings in order to benefit them everywhere throughout the ineffably ineffable worlds in the ten directions.
Before long he will sit in a Bodhimanda, subdue the demonic armies, accomplish equal and proper enlightenment, and turn the wonderful dharma wheel. He will cause living beings in worlds as many as the fine motes of dust in Buddha lands to bring forth the Bodhi mind. According with their basic natures, he will teach, transform, and bring them to maturity. To the exhaustion of the seas of future kalpas, he will greatly benefit all living beings.
Good man, the merit and virtue obtained by living beings through hearing and believing in these great kings of vows, through receiving, maintaining, reading and reciting them, and through extensively explaining them for others, can be known only by the Buddha, the World Honored One, and by no one else. Therefore, you who hear these kings of vows should harbor no doubts. Reverently accept them; after accepting them, you should be able to read them; after you can read them, you should be able to recite them aloud; and after you can recite them aloud, you should be able to maintain them, to the extent that you can write them out and extensively explain them for others. Then in a single thought, one conduct and vows will be accomplish. The blessings one will obtain are measureless and boundless.
One will be able to rescue living beings from the great sea of afflictions and suffering, causing them to make good their escape and to be reborn in Amitabha Buddha’s land of Ultimate Bliss.
At that time, Universally Worthy Bodhisattva, Mahasattva, wishing to restate his meaning, contemplated everywhere in the ten directions and spoke verses:
Before the Lions among men in the past,
in the present, and also in the future
Throughout the worlds of the ten direction,
With body, mouth and mind entirely pure
I bow before them all, omitting none.
With the awesome spiritual power of Samantabhadra’s vows
I appear at the same time before every
Thus Come One
And in transformed bodies as many as motes of dust in lands
Bow to Buddhas as many as motes of dust in lands
In every mote of dust are Buddhas as many as motes of dust
Each dwelling amid a host of Bodhisattvas
Throughout motes of dust in endless
Dharma realms it is the same
I deeply believe they all are filled with Buddhas.
With seas of each and every sound I everywhere let fall
Words and phrases, wonderful and endless
Which now and through the kalpas of the future
Praise the wide, deep sea of Buddhas’ merit and virtue.
Flower garlands supreme and wonderful
Music, perfumes, parasols, and canopies
And other decorations rich and rare
I offer up to every Thus Come One.
Fine clothing, superior incense
Powdered and burning incense, lamps and candies
Each one heaped as high as Mount Sumeru
I offer completely to all tathagatas.
With a vast, great, supremely liberated mind
I believe in all the Buddhas of the three periods of time
With the strength of Samantabhadra’s
Conduct and Vows
I make offerings to all Thus Come Ones everywhere
For all the evil deeds I have done in the past
From beginningless greed, anger and delusion
Created by my body, mouth and mind
I now know shame and repent of them all
I rejoice in the merit and virtue
From Bodhisattvas, Hearers, Pratyeka-Buddhas
The learners, those without study as well
as other beings in the ten directions
I rejoice in the merit and virtue
Before the lamps of the worlds of the ten directions
Those who first accomplish Bodhi
I now request and beseech them all
To turn the foremost, wondrous dharma wheel
If there are Buddhas who wish for Nirvana.
I request with deep sincerity
That they dwell in the world for a long time
To bring benefit and bliss to every beings
I worship those with blessings, praise
them and make offerings
I request that the Buddhas remain in the
world and turn the Dharma wheel
The good roots gained from following
and rejoicing in the merit and virtue,
and from repentance and reform
I transfer to living beings and the Buddha way
I study with the Buddhas and practice
The perfect conduct of Universal Worthy
I make offerings to all the Thus Come Ones of the past
And to all present Buddhas throughout the ten directions
All future teachers of gods and men
Whose aspirations to joy have been completed
I’ll follow in study throughout the three Periods of time
And quickly attain Great Bodhi
In all lands of the ten directions
Vast, great, pure, and wonderfully adorned
All Tathagatas sit beneath royal Bodhi trees
While assemblies circumambulate them
I vow that every being in all directions
Will be peaceful, happy, and without worry
May they obtain the proper Dharma’s profound aid
And may all their afflictions be wiped away without exception
I will gain the knowledge of past lives
In all destinies
I will always leave the home-life and cultivate pure precepts
Without outflows, never broken, and without stain
Be they gods, dragons, yakshas, or Kumbhandas
Up to humans, non-humans, and the rest
In the many languages of all such living beings
With every sound I will speak the Dharma
I will cultivate the pure paramitas with vigor
And never leave the Bodhi mind behind
I will banish all obstructions and defilements
And fulfill all the wondrous practices
From all delusions, karma, and demon-states
Amid all worldly paths, I will be freed
As the lotus does not touch the water
As sun and moon do not stop in space
Ending suffering of the paths of evil
And to everyone equally bringing joy
May I for aeons like the motes of dust in lands
Always in accord with living beings
Cultivating through all future aeons
The vast conduct of Universal Worthy
The unsurpassed Great Bodhi will I perfect
May all who cultivate with me
Assemble together with me in one place
Our karmas of body, mouth, and mind the same
As we cultivate and study all practices and vows
With all advisors good and wise who aid me
By explaining Samantabhadra’s deeds
I vow to always congregate together
May they never be displeased with me
I vow to always meet Thus Come Ones face to face
And the hosts of disciples that circulate around the
I’ll raise offerings which are vast and great
Untiring to the end of future aeons
I will hold on high the subtly wondrous Buddha’s Dharma
And illuminate the practices of Bodhi
I will ultimately pure in Samantabhadra’s way
Practicing until the end of time
I cultivate throughout all existence
Inexhaustible blessings and wisdom
By concentration, wisdom, skillful means, and liberation
I will gain an endless store of merit and virtue
In one mote of dust are lands as
numerous as motes of dust
In each land are incalculable numbers of Buddhas
In every place where Buddhas dwell I
see the host assembled
Endlessly proclaiming all the practices of Bodhi
In ten directions everywhere, throughout the sea of lands
On the tip of every hair in oceans of all time
So too there is a sea of Buddhas, a sea of Buddha lands
Pervading them all I cultivate for seas of endless time
The speech of all Tathagatas is pure
Each word contains an ocean of all sounds
According with what beings like to hear
The Buddhas’ sea of eloquence flows forth
All Tathagatas of the three periods of time
Using the inexhaustible seas of words and languages
Forever turn the wonderful Dharma
Wheel of noumenon and phenomena
I enter everywhere with the power of deep wisdom
I can penetrate the future
And exhaust all kalpas in a single thought
All kalpas of the three periods of time
In a single thought I completely enter
In one thought I see all Lions of men
I constantly fathom the Buddha states
of the past, present and future
Their magical liberations and their awesome strength
On the tip of an extremely fine hair
Appear jewelled lands of eternal time
Lands on hair tips as many as dust
mote like lands of the ten directions
I deeply enter, adorn, and purify
All lamps of the future that light the world
Complete the way, turn the Dharma
Wheel, and awaken living beings
As they perfect the Buddha’s work and manifest Nirvana
I visit and draw near to each one and obtain
The spiritual power to rapidly go everywhere
The power to universally enter the
Mahayana through the Universal Door
The power of wisdom and conduct to
universally cultivate merit and virtue
The subtle spiritual power to shield all with great kindness
The power to everywhere purify and adorn supreme blessings
The power of wisdom which is unattached and independent
The awesome spiritual power and the
powers of concentration, wisdom, and skill-in-means
The power of universally accumulating Bodhi
The power of good karma which purifies all things
The power to eradicate all afflictions
The power to subdue all demons
The power to perfect Universal Worthy’s conduct
The sea of lands I everywhere adorn and purify
And I liberate the sea of all living beings
With skill I make distinctions in the Sea of all dharmas
And enter deeply into the wisdom sea
I can purify the ocean of all practices
Perfect and Complete a sea of vows
I draw near to a sea of Buddhas and make offerings
And cultivate without fatigue for a sea of time
To all Tathagatas of the three periods of time
With Bodhi, conduct, and vows most supreme
I completely offer up my perfect cultivation
With Samantabhadra’s practices, I awaken to Bodhi
All Tathagatas have elder disciples
Named Universally Worthy, honored one
Now I transfer all good roots
And I vow to perform deeds of wisdom identical to his
I vow that my body, mouth, and mind will be forever pure
And that all practices and Buddha lands
Will be also
To the wisdom of Universal Worthy
I vow in every way to be identical
I will wholly purify Samantabhadra’s conduct
And the great vows of Manjusri as well
All their deeds I will fulfill, leaving nothing undone
Till the end of the future I will never tire
Infinite and measureless is my cultivation
Boundless merit and virtue I obtain
Amid limitless practices I will dwell in peace
And penetrate the strength of spiritual powers
Manjusri has wisdom, courageous and brave
Samantabhadra’s conduct and wisdom are the same
I now transfer all good roots
In order to follow them in practice and in study
In the three periods of time, all Buddhas praise
Such vows as these, lofty and great
I now transfer all good roots
Wishing to perfect the supreme practices of Samantabhadra
I vow that when my life approaches its end
All obstructions will be swept away
I will see Amitabha Buddha
And be born in his land of Ultimate Bliss and peace
When reborn in the Western land
I will perfect and completely fulfill
Without exception these great vows
To delight and benefit all beings
The assembly of Amitabha Buddha is completely pure
When from a matchless lotus I am born
I’ll behold the Tathagata’s
Measureless Light as he appears before me
To bestow a prediction of Bodhi
Receiving a prediction from the Thus Come One
I’ll transform countless kotis of bodies
And with wisdom power vast and great pervade ten directions
To benefit the realms of living beings
Realms of worlds and empty space might reach an end
And beings, karma, and afflictions be extinguished
But they never be exhausted
Neither will any of my vows
With myriads of jewels in boundless lands in all directions
I make decorations and offerings to the Thus Come Ones
I bring the foremost peace and joy and humans
For aeons as many as the motes of dust in lands, I always offer
Yet, if one believes in these Kings of Vows supreme
As they pass by the ear but a single time
And if in search of Bodhi one thirstily
The merit and virtue gained will that surpass
With bad advisors forever left behind
From paths of evil, one departs forever
Soon to see the Buddha of Limitless Light
And perfect Samantabhadra’s vows
Easily obtaining the blessings of long lif
Assured of a noble rebirth in the human realm
Before long he’ll perfect and complete
The practices of Universal Worthy
In the past, owing to a lack of wisdom power
The five unintermittent offenses of
extreme evil I have done
By reciting the great Kings of Vows of Universal Worthy
In one thought can all be wiped away
His clan, race, and color,
Marks and characteristics, with his
wisdom are all perfected and completed
Demons and externalists will have no way to harm him
And he’s worthy to receive the
offerings of the three realms
To the regal Bodhi tree he will quickly go
And seated there subdue hordes of demons
Right and equally enlightened, he’ll
Turn the Dharma wheel
To benefit the host of living beings
If one holds on high Samantabhadra’s
Vows and proclaims them by
Reading, reciting, receiving and preaching
One’s reward only the Buddhas will know
And one will obtain Bodhi’s highest path
If one recites Universal Worth’s Vows
I will speak of a portion of his good roots
In a single thought he can perfect
The pure vows of sentient beings
The supreme and endless blessings
from Samantabhadra’s conduct
I now universally transfer
May every living beings, drowning and adrift
Soon return to the land of Limitless Light!
When Universal Worthy Bodhisattva Mahasattva finished
speaking before the Thus Come One these pure verses on the
Great Kings of Vows of Universal Worthy, the youth Good
Wealth was overwhelmed with boundless joy. All the Bodhisattvas were extremely happy as well, and the Thus Come One praised him, saying, “Good indeed, good indeed!”
At that time, when the World Honored One and the wise
assembly of Bodhisattva-Mahasattvas had proclaimed this
Supreme Dharma Door to the Inconceivalbe State of Liberation, the Bodhisattva Manjusri was the leader of the great Bodhisattvas and the six thousand monks he had taught and brought to maturity.
The Bodhisattva Maitreya was the leader among the great Bodhisattvas of this Worthy Era.
The immaculate Bodhisattva Universal Worthy was the leader of the great Bodhisattvas who in one lifetime would achieve Buddhahood and receive anointment. This Bodhisattva also led the Bodhisattva-Mahasattvas, numerous as the motes of dust in all the worlds of the ten directions, who had gathered at the assembly.
The great, wise Sariputra, Mahaudgalyayana and others headed the ranks of the great Sound Hearers. All the people, gods, and lords of all the worlds, as well as dragons, yakshas, gandharvas, asuras, garudas, kinnadras, mahoragas, humans, non-humans, and so forth, and the entire Great Assembly, upon hearing what the Buddha had said, all rejoiced, faithfully accepted it, and put it into practice.
There is another translation of this Sutra as well, please click on this link: