Avatamsaka Sutra (大方廣佛華嚴經)

The Great and Vast Buddha Flower Garland Sutra, Scroll Eleven

Translated by the Tripitaka Master Prajñā of Jibin Kingdom, by Imperial Command.

Chapter on Entering the Inconceivable State of Liberation through Samantabhadra's Vows and Practices

At that time, the youth Sudhana, having heard this profound teaching of liberation from the householder, contemplated and practiced it with unwavering determination. He immersed himself in the ocean of merit, purified the field of merit, approached the ford of merit, gazed upon the mountain of merit, opened the treasury of merit, turned the wheel of merit, observed the dharma of merit, planted the seeds of merit, gave rise to the power of merit, increased the momentum of merit, nurtured the mind of merit, and awakened to the gate of merit. Gradually, he journeyed to the city of Simhavijrimbhita, searching everywhere for the elder Ratnachuda. He saw him in the marketplace, immediately prostrated in reverence, circumambulated him countless times, and standing before him with palms joined, said: "O Noble One! I have already resolved to attain supreme enlightenment, yet I do not know how a bodhisattva learns the practices of a bodhisattva or cultivates the path of a bodhisattva. O Noble One, I beseech you—please teach me the ways of the bodhisattva, that I may follow this path toward omniscience."

At that moment, the elder took Sudhana by the hand and led him to his home. He showed him his dwelling and said to Sudhana, "Good youth, look now at the house where I live."

At that time, Sudhana gazed all around and saw that the dwelling was vast, majestic, and beautiful. On each of its four sides were two gates, all made of refined gold. Walls of silver encircled it entirely. The halls were of crystal, adorned with various jewels. The towers and pavilions were of deep blue lapis lazuli. The pillars were of exquisite conch-shell treasure. The steps, terraces, balustrades, doors, windows, and lattices were all fashioned from a multitude of precious substances, decorated and inlaid with hundreds of thousands of kinds of jewels. There were pools of agate, filled with fragrant water. The railings on all four sides were strung with genuine pearls. Groves of various jeweled trees stood in orderly rows all around.

A lion throne was made of red pearl mani jewels, adorned with countless, immeasurable treasures set in intricate patterns. A canopy above it was made of the supreme mani jewel king, Vairocana. To the left and right in front of the throne stood blazing, radiant mani jewel banners. A net of wish-fulfilling jewel kings of variegated light covered the space above.

Within the dwelling was a great multi-storied pavilion, ten levels high, with eight doors opening on each level. Sudhana entered and proceeded to observe each level in order.

On the lowest level, he saw the offering of all kinds of exquisite food and drink. On the second level, he saw the offering of precious garments and various material treasures. On the third level, he saw the universal offering of all precious adornments. On the fourth level, he saw the offering of skilled female attendants, eloquent in speech, along with agreeable companions and the finest jewels for their use. On the fifth level, he saw Bodhisattvas of the Fifth Stage gathered there. For the peace of beings, they were expounding the wondrous Dharma. All their activities were none other than the benefit and happiness of accomplishing the supreme eloquence of the Tathagatas—the ocean of samadhis of the dhāraṇī gates, and the various seals of conduct of the illuminating wisdom of the world.

On the sixth level, he saw Bodhisattvas who had all accomplished profound wisdom. They thoroughly understood the nature of dharmas and attained great dhāraṇī. They were fully endowed with the three insights and the six superknowledges. They entered the gate of universal treasury and emerged from the realm of obstructions. They abided in the non-dual dharma and manifested the dignified bearing of Buddhas. They gathered together in an assembly at a site of practice within an indescribable ocean of wondrous adornments. Each, under different names, separately revealed gates of the Perfection of Wisdom: The gate of the Perfection of Wisdom called the Treasury of Quiescence. The gate of the Perfection of Wisdom called the Wisdom that Skillfully Discerns the Minds of Beings. The gate of the Perfection of Wisdom called the Unshakable. The gate of the Perfection of Wisdom called the Light Free from Desire. The gate of the Perfection of Wisdom called the Invincible Treasury. The gate of the Perfection of Wisdom called Illuminating the Wheel of Beings. The gate of the Perfection of Wisdom called Following the Net of Teachings. The gate of the Perfection of Wisdom called the Ocean Treasury of Virtue. The gate of the Perfection of Wisdom called the Universal Eye that Relinquishes Attainment. The gate of the Perfection of Wisdom called Entering the Inexhaustible Treasury and Practicing Accordingly. The gate of the Perfection of Wisdom called Entering the Ocean of Inexhaustible Skillful Means in All Worlds. The gate of the Perfection of Wisdom called Entering the Ocean of All Teachings According to the Various Worlds. The gate of the Perfection of Wisdom called Unobstructed Eloquence. The gate of the Perfection of Wisdom called Universally Illuminating Unobstructedly in Accord with Beings. The gate of the Perfection of Wisdom called the Light Free from Defilement. The gate of the Perfection of Wisdom called Constantly Observing Past Conditions and Spreading the Cloud of Dharma. They expounded such gates of the Perfection of Wisdom, numbering millions of incalculable multitudes, throughout the indescribable assemblies at the sites of practice, revealing and adorning the profound wisdom.

On the seventh level, he attained the Patience of Echoes. It was filled with Bodhisattvas who, with skillful wisdom, separately expounded the various gates of emancipation and were fully able to hear and retain all the true Dharma spoken by the Tathagatas.

On the eighth level, he attained the unretreating power of superknowledges and wisdom. Immeasurable Bodhisattvas gathered there. With subtle wisdom, they contemplated all worlds. They knew that the Buddha-lands, the sites of practice, and the assemblies were like illusions, like mirages, like shadows, like reflections, without true substantiality. They saw the non-discriminatory state of the Tathagatas, manifested the universally appearing form-bodies of all Buddhas, were able with one sound to pervade the realms of the ten directions, their bodies universally reaching all sites of practice, exhausting the Dharma Realm, leaving nowhere unpervaded. They universally entered the Buddha's state, universally saw the Buddha's body, universally were able to receive and uphold all Buddha-dharmas, and universally, in all the assemblies of Buddhas, served as leaders, expounding the essentials of the Dharma.

On the ninth level, he saw the assembly of Bodhisattvas destined for one more lifetime gathered there. On the tenth level, he saw all Tathagatas filling the space.

From their initial arousal of the mind, they practiced the Bodhisattva conduct, transcended the wheel of birth and death, accomplished the great ocean of vows, possessed supreme superknowledges, and attained supreme mastery. With supreme majestic power, they purified Buddha-lands with sublime adornments. They universally appeared in the assemblies at the sites of practice in the ten directions, expounding the true Dharma, and even showing their final nirvana. For the entirety of the future, taming, benefiting, teaching, and liberating beings—all of this he saw clearly.

At that time, after witnessing such extraordinary events, Sudhana asked, "Venerable One, in what past place did you plant the roots of goodness, that you have now attained such supreme rewards, and gathered this entire assembly of pure beings?"

The elder replied, "Good man, I recall that in the past, beyond a number of eons as numerous as the finest dust particles of a Buddha-land, there was a world called 'Adorned Wheel of Various Colors.' In that world, there was a Buddha named 'Tathagata of Boundless Light, Perfect Dharma-Realm, Universally Adorned King,' who was the Worthy One, the Perfectly Enlightened One, the One of Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. He was accompanied by hundreds of thousands of millions of sravakas, with Vairocana as their leader. He was also accompanied by hundreds of thousands of millions of bodhisattvas, with the bodhisattva named 'Sun's Majestic Virtue Light' as their leader. At that time, there was a king named 'Dharma Sovereign.' The Buddha accepted the king's invitation and entered the 'Garden Adorned with Jeweled Banners.' I, at the crossroads, played wonderful music and burned a single pellet of incense as an offering. Because that Tathagata, along with the bodhisattvas and sravakas, accepted my offering, it caused the incense smoke to rise and form a great fragrant cloud, spreading throughout empty space like a canopy. Over Jambudvipa, for seven days and seven nights, it rained down various, boundless, multicolored, subtle fragrant clouds in the forms of sentient beings. It also caused the music to produce all kinds of beautiful sounds, filling empty space and proclaiming the Tathagata's inconceivable, unobstructed, vast wisdom of the three times. Those who heard it had all their afflictions and defilements eradicated; they increased all true wholesome roots; they swiftly and perfectly attained the wisdom of all wisdom; and they universally gave rise to various spiritual powers. At that time, I dedicated the merit from this offering to three aspirations: first, to forever be free from poverty and hardship; second, to always see all Buddhas and bodhisattvas; and third, to constantly hear the true Dharma of all Buddhas. Because of this cause and condition, I have now obtained this reward."

"Virtuous one! I only know this liberation gate of the Bodhisattva's Unobstructed Vow Universally Adorning the Treasury of Merit and Virtue. As for the great Bodhisattvas who attain the inconceivable treasury of merit and virtue, who bring forth inconceivable, immeasurable merit; who enter the ocean of the Tathagata's formless body, sheltering under the formless, supreme Dharma-cloud; who cultivate formless merit as an aid to the path; who give rise to the formless, all-encompassing web of Samantabhadra's practices; who realize the formless state of samadhi, equal to the formless roots of goodness of Bodhisattvas; who abide in the formless dwelling of the Tathagata; who perceive the formless equality of the three times, never growing weary throughout all kalpas; who dwell in the indestructible realm of universal vision, the ground of mastery—how could I possibly know or speak of their meritorious practices? Virtuous one! To the south, there is a land called Tenggen; in that land, there is a city named Universal Gate; within it dwells an elder named Universal Vision. Go there and ask him: How do Bodhisattvas learn the Bodhisattva's conduct and cultivate the Bodhisattva's path?"

At that moment, Sudhana bowed at his feet, circumambulated him countless times, gazed upon him with deep reverence, and then respectfully took his leave.

At that time, the youth Sudhana, having heard this liberation from the elder Ratnacūḍa, deeply entered the boundless knowledge and insight of the Buddhas, abided in the boundless supreme practices of a bodhisattva, thoroughly understood the boundless skillful means of a bodhisattva, aspired to the boundless Dharma-gates of a bodhisattva, purified the boundless faithful understanding of a bodhisattva, sharpened the boundless faculties of a bodhisattva, accomplished the boundless aspirations of a bodhisattva, penetrated the boundless gates of practice of a bodhisattva, increased the boundless power of vows of a bodhisattva, established the boundless supreme banners of a bodhisattva, aroused the boundless wisdom of a bodhisattva, realized the boundless Dharma-light of a bodhisattva, universally entered the boundless great assemblies of bodhisattvas, and became free of doubt regarding the bodhisattva path. He earnestly sought the pure liberation of a bodhisattva, dwelled in the bodhisattva mind, deeply believed, loved, and delighted in it, and followed it with attentive thought.

Gradually, he journeyed onward until he reached the land of Valli. Everywhere he inquired about the location of that city. Though he encountered hardships, he did not shrink from toil or trouble; his body knew no weariness, his mind knew no discouragement. He maintained only right mindfulness of the good spiritual friend's teaching, wishing always to draw near, to serve, and to make offerings, rousing all his faculties and abandoning all heedlessness. Toward the good spiritual friend, his heart remained constant in love and delight.

Then at last he arrived at the city of Samantamukha, surrounded by hundreds of thousands of settlements. The city was vast and adorned with all kinds of splendors. Its ramparts were lofty and imposing; its avenues were broad and level. Its markets displayed the work of a hundred crafts; its goods were abundant with rare treasures. Coming and going, traffic flowed; the people and sights were worthy of contemplation.

At that time, Sudhana searched throughout the city for the elder’s dwelling. Everyone told him, “He lives in the marketplace, at the place where incense and medicines are sold.” Hearing this, he went there. He saw the elder seated on a fragrant dais, approached, bowed at his feet, joined his palms, and stood before him, saying, “Noble One, I have already resolved to attain supreme, perfect enlightenment. Yet I do not know how a bodhisattva should train in the bodhisattva’s conduct or cultivate the bodhisattva’s path.”

The elder replied, "Excellent, excellent! Good man, you have already awakened the mind for Supreme Enlightenment. Good man, in the past, I studied under the youth Manjushri and learned the profound medical methods and essential uses of fragrances to understand the root causes of illness. Through this, I came to know all the various causes of sickness among sentient beings and am able to heal them. This includes ailments such as imbalances of wind, bile, phlegm, and heat; afflictions by ghosts, demons, and poisons; and even harm caused by water or fire. All such internal and external disorders, countless in their variety, I can heal in a single moment with various appropriate remedies, relieving them completely and bestowing peace and well-being. This is the Dharma method you should cultivate and learn."

Shancai then asked, "Venerable One, I inquired about the sublime practices of a Bodhisattva. Why are you speaking of these worldly medical remedies?"

The elder replied, "Good man, when a bodhisattva first begins to learn and cultivate enlightenment, they should know that illness is the greatest obstacle. If sentient beings have physical illness, their minds will not be at ease—how could they practice the paramitas? Therefore, when a bodhisattva cultivates enlightenment, they should first heal all physical ailments.

Furthermore, the bodhisattva observes that all sentient beings in the world—whether engaging in work, enjoying worldly pleasures, or even leaving home to diligently cultivate and attain the fruits of the holy path—depend on the governance and transformation brought about by the king. All this fundamentally relies on being free from illness. Why? Because kings are the foundation of sentient beings' peace and happiness.

Thus, when a bodhisattva initiates transformation, they first heal the king, then heal the people, freeing them from suffering and distress. Only then do they teach the Dharma to tame their minds.

"Good man! If a bodhisattva wishes to heal all illnesses, they should first carefully examine the causes and conditions from which illnesses arise. Their types, and how they increase or decrease, are countless and boundless. Now, I will explain but a small portion of this for you."

"Good man! All living beings have bodies formed by the combination of the four great elements, and from these four-element bodies arise four kinds of illness. They are: physical illness, mental illness, external illness, and combined illness. Physical illness is primarily caused by imbalances of wind, bile, phlegm, and heat; mental illness is primarily caused by madness and mental confusion; external illness is primarily caused by wounds from blades and weapons, or overexertion; combined illness is primarily caused by hunger and thirst, cold and heat, pleasure and pain, worry and joy. Other conditions arise from these in succession, causing living beings to suffer physically and mentally.

"Good man! Among such illnesses, few afflict the poor and lowly, for they are worn out by hard labor; many afflict the wealthy and noble, for they are spoiled by excessive pleasure."

"Good man! Every living being's body is formed by the gathering of countless infinitesimally small elements, just as the great ocean is made of countless tiny droplets. In this human body, each hair and pore is home to thirty million insects, all dwelling within them. Examining this truthfully, the skin has openings and gaps, and within the two eyes, the palms, the soles, and where fat gathers, no hair-insects are born; in all other parts of the body, there is no space between them without such creatures."

Good man, further observe that this body is composed of only five great elements. What are these five? They are: solidity, moisture, warmth, motion, and emptiness.

What is meant by solidity? The body's three hundred sixty bones and all that is hard and firm are of the earth element. All that is moist and fluid is of the water element. All warm sensations are of the fire element. All that moves and shifts is of the wind element. All the cavities and openings are of the space element.

These four great elements are all made up of countless fine particles, which rest upon one another within the realm of space. The true nature of these particles is extremely subtle and difficult to perceive; apart from Buddhas and Bodhisattvas, no one else can see them.

"Good man! This body is formed by the union of the five great elements, like a storage basket in the world that ultimately falls apart. This physical vessel is sustained by karma, not created by an almighty god; nor is it produced by inherent nature, time, or other external forces. Just as a potter shapes clay into a vessel, which inside holds filth but outside is adorned with colorful paintings, deceiving the foolish—likewise, this body is like four poisonous snakes placed together in a basket, brought together by the four great elements. When one element becomes imbalanced, a hundred ailments arise. Therefore, the wise should see this body as if raising venomous snakes or holding a fragile clay pot."

"Good man, you should also understand that both the inner body and the outer world are composed of the four great elements. From beginning to end, they undergo transformation through five periods. What are the five periods of transformation for the outer world? They are: throughout the boundless cosmos, all that beings experience is shaped by deluded karma. At the beginning of a world-cycle, human lifespan is immeasurable, and beings arise spontaneously; there is no sense of self or possession. Gradually, craving for food and physical sustenance emerges. Next, due to the notion of possession, people establish landowners to rule over them. Then lifespan gradually diminishes, eventually to ten years. Due to evil deeds, three minor calamities arise, and by the fifth period, the world is about to be destroyed. When the fire calamity occurs, even the Brahma heavens become empty; the water and wind calamities follow in succession. Good man, this is called the five periods of transformation of the outer world. What are the five periods of transformation of the inner body? They are: in infancy, the mind makes no distinctions, like the first period when people had no sense of possession. Next, in childhood, one can discern right from wrong, like the second period when distinctions between self and other arise. Next, in adulthood, one indulges in greed, anger, and ignorance, like the third period when landowners are established. Next, in old age, one is afflicted by various diseases, like the fourth period when lifespan diminishes. Finally, at death, the body decays and life ends, like the fifth period when the world is destroyed. This is called the five periods of transformation of the inner body."

Good Wealth asked, "Holy One! Why do these five periods arise?"

Puyan said: "Good man! Time has no inherent existence—it is forged by discrimination, drifting along with the karmic currents of delusion, circling without end. Just as when a person wakes from sleep, one speaks of a 'first moment,' and from that initial instant to the next, then to the 'lava' and 'muhurta,' on up to days, nights, years, and eons—there are countless divisions of time. Or, taking one year, it can be divided into six seasons: spring, summer, rains, autumn, winter, and snowy season. Thus, the wise understand the rise and fall of ailments, and skillfully know the seasons of all regions. In spring and snow, phlegm disorders stir; in heat and rains, wind diseases arise; in autumn cold, bile-heat grows; and composite diseases increase with each season."

"Good man! I have now explained to you that all illnesses grow with time, and these physical ailments arise from undigested food. If sentient beings can be mindful of their eating, knowing the right amount and being content, considering their age, physical strength, and the climate—hot or cold, windy, rainy, dry, or damp—and take into account their own activity and rest, they should examine themselves carefully and act accordingly. This way, all illnesses will have no cause to arise.

Good man! In this place where I reside, all those who suffer from illness among living beings in the ten directions constantly come to me seeking healing and rescue. I use the power of wisdom to observe the causes of their conditions and, according to what their illnesses require, give them appropriate prescriptions and medicines. I treat them equally, curing them all completely. Then, I bathe them with various fragrant waters, adorn them with fine garments and jeweled ornaments, and provide them with food, drink, treasures, playthings, and supplies—giving them everything in abundance. After that, I teach the Dharma to each according to their needs, enabling them to forever cut off the afflictions of the mind.

Specifically: For those with strong craving, I teach the contemplation of impurity; for those with strong anger, I teach the contemplation of loving-kindness and compassion; for those with strong ignorance, I teach them to discern the various characteristics of phenomena; for those with balanced tendencies, I reveal the superior methods of impurity contemplation, loving-kindness, or the abbreviated, medium, or extensive teachings accordingly.

Thus, I help them cut off their afflictions according to their dispositions. To help them arouse the bodhi mind, I praise the virtues of all Buddhas. To help them arouse great compassion, I reveal the immeasurable suffering of birth and death. To help them increase their virtues, I praise the cultivation and accumulation of immeasurable merit and wisdom. To help them make great vows, I praise the taming and guiding of all living beings. To help them practice the conduct of Samantabhadra, I speak of bodhisattvas dwelling in all lands and cultivating the web of practices throughout all eons. To help them attain the Buddha's excellent marks adorning the physical body, I praise the perfection of giving. To help them attain the Buddha's pure, undefiled Dharma body, I praise the perfection of moral conduct. To help them attain the Buddha's inconceivable body of merit, I praise the perfection of patience. To help them obtain the Buddha's unsurpassable body, I praise the perfection of diligence. To help them attain the Buddha's pure, incomparable body, I praise the perfection of meditation. To help them attain the Buddha's ultimate, equal Dharma body, I praise the perfection of wisdom. To help them attain the Buddha's body that manifests various forms, I praise the perfection of skillful means. To help them dwell in all eons for the sake of living beings without weariness, I praise the perfection of vows. To help them manifest their bodies and adorn and purify all Buddha lands, I praise the perfection of strength. To help them manifest a pure body that delights all living beings according to their minds, I praise the perfection of knowledge. To help them attain the ultimate, supreme, pure, wonderful, and undefiled body, I praise the complete abandonment of all unwholesome dharmas and the dedication of all wholesome dharmas to the Buddhas.

In these many ways, I broadly give both material gifts and the gift of Dharma to all living beings, fulfilling all their wishes. Each one receives my teaching and guidance, and departs with joy.

"Noble son! I also thoroughly understand the essential methods for blending all kinds of incense. These include: the supreme incense king that has no equal, the *Pindasāri* incense king (shaped like a drop of water), the invincible incense king, the incense king that awakens all kinds of awareness, the *Aruṇa* incense king (red as the morning sun, its sap flowing as incense), the incense king that arises according to one's wishes, the sandalwood incense king that is firm and fine in all seasons, the *Uragabāra* sandalwood incense king that is mighty and enduring, the heavy dark aloeswood incense king, and the incense king that stills all the senses. For all such incenses, I know their origins, their qualities and powers, and the methods for preparing them according to their value and grade."

"Good man! I offer this incense as a tribute, seeing all Buddhas and having all my wishes fulfilled. These are: the wish to rescue and protect all beings; the wish to adorn and purify all Buddha realms; the wish to make offerings to all Thus Come Ones.

"Noble son! When I wish to make offerings and burn these fragrances, from each kind of incense there arise countless fragrant scents that pervade the entire universe across all ten directions and fill the assembly halls of every Thus-Come One. They transform into various fragrant palaces, fragrant walls, fragrant towers, fragrant railings, fragrant battlements, fragrant doors, fragrant windows, fragrant crescent ornaments, fragrant nets, fragrant images, fragrant halos, fragrant adornments, fragrant light, fragrant clouds and rains, fragrant banners, fragrant canopies, fragrant streamers, and fragrant parasols—all adorning every realm in the ten directions, filling every corner as offerings.

Good man! I only understand this teaching: enabling all beings to see the Buddhas universally, to serve and make offerings to them, and to rejoice in this practice. But consider the great Bodhisattvas—they are like the king of medicines. Whether seen, heard, remembered, contemplated, lived with, traveled alongside, named, or rejoiced over, all who encounter them gain benefit; none pass by in vain. If any being briefly meets them, it is certain to dissolve all afflictions, lead them into the Buddha's Dharma, and free them from the mass of suffering. It permanently calms all fear of birth and death, brings them to the fearless state of all-knowledge, crushes the great mountain of aging and death, and settles them in the equal, serene city of Great Nirvana. How could I possibly know or describe their virtuous deeds?

"Noble one! To the south of here lies a great city called Tara Dwipa. In that city, there is a king named Amrita Fire. Go to him and ask how a bodhisattva learns the bodhisattva path and cultivates the bodhisattva way."

Then, the youth Sudhana bowed at Samantabhadra's feet, circumambulated him countless times, gazed upon him with deep reverence, and with a heart full of longing, took his leave and departed.

At that time, the youth Sudhana, having learned from the teacher Universal Eye the joyous teaching that enables all beings to perceive all Buddhas, reflected on it continuously with deep gratitude. His heart leaped with joy, and he thought: "Teachers, with their skillful means, can guide me with compassion, protect me with profound sincerity, and lead me to an unwavering resolve for supreme enlightenment."

With this focused devotion, he developed a pure trust, a heart of celebration, a serene and joyful mind, an adaptable spirit, a resolute drive, a tranquil stillness, a vast perspective, a dignified presence, a mind free from clinging, a mind without obstacles, a sense of true ownership, an independent ease, an unceasing diligence, a masterful skill, a mind of clever discernment, a desire to foster all good actions, an ability to comprehend the Dharma as heard, a longing to traverse all Buddha-lands, a vision of Buddha's splendor, an unwavering constant mindfulness of the Buddha, a focused pursuit of the Ten Powers, and an undivided, never-retreating spirit.

He then continued his journey, passing through cities, towns, villages, and settlements, until he finally reached the city of Duoluozhuang. Everywhere he went, he sought guidance on how to meet the king. At that time, he encountered several learned and wise Brahmins discussing worldly matters at a crossroads. Sudhana approached them and asked, "How may I see King Blazing Fire?

At that time, the wise and learned great Brahmin asked Sudhana, "Good sir, where have you come from, and what do you seek in wishing to see our king?"

The Brahmin said: "That land of Vine-Root is peaceful and prosperous, blessed with abundance and happiness. Your noble appearance, adorned with virtue and wisdom, leaving that place to come here will surely bring great benefit. With your great intellect, you will certainly meet our king. Please take a seat and listen to what I have to say. Our king always resides in the jeweled and majestic main hall, seated upon a lion throne of supreme mani gems, proclaiming righteous teachings and bringing success to all beings."

Sudhana then asked, "Why is the king called 'Sweet Dew Fire'?"

The reply came: "Our king embodies the sevenfold practice in his rule, guiding with the Middle Way. He punishes wrongdoers and burns away their offenses like a blazing fire. He nurtures good people and brings them joy, like sweet dew. Through this compassion and fairness, he teaches all equally, extending their lifespans without ever tiring. That is why our people celebrate the king's virtues, singing praise of his governance, and all call him Sweet Dew Fire.

Our king also uses countless skillful means to guide living beings—settling their disputes, supporting the orphaned and weak, caring for the lonely and destitute, and encouraging noble conduct. He leads them to forever abandon the ten unwholesome deeds and to earnestly practice the ten wholesome ones, following the way of a righteous wheel-turning king."

Good Wealth asked further, "What is meant by embodying the Middle Way through the seven branches of practice?"

He replied: "Listen carefully, and I shall explain. The seven branches are as follows: First, a virtuous ruler, whom all under heaven look up to and support, like the head of a person. Second, capable ministers, loyal and upright, standing by the ruler's side, like the arms of a person. Third, a vast and fertile territory, generous and inclusive, like the belly of a person. Fourth, strong natural defenses, binding together all directions, like the navel of a person. Fifth, storehouses filled with wealth and grain, so that no journey is difficult, like the thighs of a person. Sixth, military might, with elite soldiers and horses, moving at one's own command, like the calves of a person. Seventh, neighboring lands that pay tribute on time and exchange royal messages, like the feet of a person."

"Furthermore, there are two qualities that can uphold the seven principles: the first is courage; the second is wisdom. These two virtues support each other, like a person's eyes and feet. The seven principles rely on them, and with proper teachings put into practice, all endeavors succeed and spread far and wide. Like clouds rising from mountains, like the earth holding all things, they nourish plants and trees, and their blessings reach all people. Thus, the four seas all follow the sage's influence. If these qualities are lacking, it is like a cart with only one wheel, or a bird with only one wing—they cannot soar through the sky or travel far. Our king possesses all these qualities, and his fame is heard everywhere.

You should also know that our great king has achieved nine principles that allow him to turn the wheel of kingship. What are the nine? First, through virtue he subdues neighboring lands, and they willingly offer tribute. Second, if tribute does not come, he moves them with kindness and trust. Third, if they are not moved by kindness, he speaks to their ministers and lords, causing doubt and division among them. Fourth, if they then change their hearts, and the lords and ministers hold differing views, he sends envoys to reconcile them and lead them back to the sage's influence. Fifth, if they refuse to listen to good counsel, the king's army sets out to discipline them. Sixth, he observes the leaders of those lands to see whether they possess virtue. Seventh, he assesses their lack of virtue and deliberates on their city defenses. Eighth, knowing their strongholds, he estimates the strength of their troops. Ninth, he evaluates whether harmony and military might prevail within his own realm. Our great king possesses all these nine principles, and his eye of wisdom remains ever clear, illuminating all things. Therefore, the eight regions all turn to his righteous rule, willingly becoming his subjects and never turning back—like rivers flowing into the sea, all becoming one flavor, with no difference in heart.

You should know, good sir, that our great king has served many Buddhas. He is a great bodhisattva, possessing great compassion, appearing in the human world to nurture all beings. Knowing that sentient beings should be gradually tamed, he first proclaims the dharma of kingship to soften their bodies and minds, ultimately leading them to liberation of the heart. Thus, our king possesses two sacred virtues. What are the two? The first is inner virtue: noble lineage and profound benevolence and wisdom. The second is outer virtue: as briefly explained above, and to be elaborated upon later."

Sudhana asked, "What is meant by inner virtue? Please explain it to us."

The envoy replied: "Noble sir, our king comes from a most honorable lineage, with succession passed down through generations. From conception to birth, he was protected by the heavens. After his birth and throughout his reign, blessings and joys have come in abundance, and all nations celebrate with delight. His virtue grows daily; he is learned and has a strong memory. He embodies benevolence, wisdom, filial piety, friendship, respect, compassion, kindness, and harmony. He is sharp of hearing and keen of sight, and possesses a deep sense of shame and conscience. He has full strength and his body is free from ailments. He endures insult and disgrace without harboring resentment, and his mind is never rash or violent. He honors the worthy and values virtue, showing compassion to all beings. He is content with his own wealth and position, and always thinks of rescuing those in danger. He restrains his senses well and does not indulge his desires. He has eloquence without hindrance and can roar like a lion. His words are sincere and truthful, free from attachment and anger. He understand the world's various languages and differing views. His bearing is dignified and composed, and all who see him feel reverence. He comforts his ministers and nurtures the common people, showing impartial compassion to all beings without discrimination. He observes people's words and expressions and understands their hearts completely. Even upon seeing elephants and horses, he can discern their qualities. He never tires of repaying kindness and skillfully protects himself from those who harbor malice. When traveling to cities, he sits upright in his carriage, mindful and composed, without distraction. He goes out and returns at proper times to comfort the people. If some are disobedient, defy the king's commands, harm his subjects, or act unlawfully, he first uses kind words and instructs them according to the Dharma, guiding them from rebellion to compliance. The king will surely show mercy and forgiveness, allowing them to keep their lands without reduction, seizure, or expulsion. If they hear his command but do not reform, then he may punish them, but even in victory, his aim is always the safety and peace of the people. Therefore, our king's excellent reputation spreads far and wide."

"Virtuous One! You should know that in worldly life, day and night are divided into eight periods—four during the day and four during the night. Each period is further divided into four parts, making thirty-two parts in total for a full day and night, measured precisely by a water clock.

The four day periods are as follows: From after the rooster's crow until before the辰 hour (7–9 AM) is the first period; from the beginning of the辰 hour until the start of the noon hour is the second period; from the middle of the noon hour until before the申 hour (3–5 PM) is the third period; and from the start of the申 hour until sunset is the fourth period.

In the first period, before the sun rises is the first two parts, and after sunrise until breakfast is the last two parts—these four parts make up the first day period. Our king is diligent and does not indulge in sleep. During the four night periods, he rests quietly for two, rises in the third to concentrate his mind and delight in the Dharma, and in the fourth, he reflects on all beings without thoughts of greed or anger.

At the start of the first day period, he first chews a willow twig and then performs the ten rituals of worship. What are the ten? First, chewing the willow twig; second, bathing; third, donning new clothes; fourth, applying fine fragrances; fifth, wearing a crown of flowers and garlands; sixth, anointing the feet with oil; seventh, putting on leather sandals; eighth, holding a parasol; ninth, arranging attendants; and tenth, performing the sacrifice."

Good Wealth asked, "Great King, why do you brush your teeth, chew on a twig, and perform rituals every morning before attending to state affairs?"

He replied: "Venerable Sir, the growth of the world depends on the king. If a king wishes to govern others, he must first govern himself. When his body is at ease, his mind is at peace; with a clear spirit and a harmonious body, his rule will be without error. Therefore, our king first chews the willow twig and then performs the rituals. Among these ten practices, each one gives rise to ten kinds of merits. The first, chewing the willow twig, has ten merits: first, it dispels leftover food; second, it eliminates phlegm; third, it removes various toxins; fourth, it cleans dental plaque; fifth, it freshens the breath; sixth, it sharpens the eyesight; seventh, it moistens the throat; eighth, it prevents chapped lips; ninth, it enhances the voice; tenth, it preserves the taste of food. In the morning and after meals, one should chew the willow twig. Using bitter and pungent substances as tooth sticks, when used with care, brings about these merits."

Furthermore, bathing in fragrant water, my king, brings ten benefits: First, it relieves wind-related ailments. Second, it dispels evil spirits. Third, it invigorates vital energy. Fourth, it extends one's lifespan. Fifth, it relieves all fatigue. Sixth, it makes the body supple. Seventh, it cleanses away filth. Eighth, it builds strength. Ninth, it instills courage. Tenth, it effectively soothes the body's heat and restlessness.