Chapter 1: Entering the Mantra Path and Abiding in the Mind
The Sutra of the Great Vairocana's Enlightenment and Miraculous Transformations—'Vairocana' (Skt. *Vairocana*) is translated here as a specific name for the sun, meaning 'the one that dispels darkness and illuminates everything.' However, the worldly sun has limitations: it shines only on the outside, not the inside; it illuminates one side but not the other; it appears only in the day, not at night. The sun of the Tathāgata’s wisdom is not like this—it shines everywhere, bringing great illumination without distinction of inside or outside, here or there, day or night.
Moreover, as the sun travels over Jambudvīpa (our world), all plants and forests grow according to their nature, and worldly affairs are accomplished because of it. The Tathāgata's sun shines universally across the Dharma realm, equally nurturing the diverse wholesome roots of countless beings. All supreme endeavors, whether worldly or transcendent, are accomplished through it.
Again, when heavy clouds obscure the sun, it does not perish; when strong winds blow the clouds away and the sun shines forth, it is not newly born. The sun of the Buddha’s mind is likewise: though covered by the dense clouds of ignorance, afflictions, and conceptual elaborations, it does not diminish. When one ultimately realizes the true nature of all phenomena, its perfect radiance is boundless, yet it does not increase. For these and other reasons, the worldly sun cannot be used as a full analogy; we only take a partial resemblance and thus add 'Great,' calling it Mahāvairocana.
'Enlightenment' (成佛) corresponds to the full Sanskrit term 'attaining Samyaksaṃbodhi' (complete, perfect enlightenment), which means 'right awakening' and 'right knowledge.' It is the state of thoroughly knowing, with true wisdom, all things—past, present, and future; sentient and non-sentient beings; the eternal and the impermanent—awakening to them all clearly. Thus it is called 'awakening,' and the Buddha is the 'Awakened One.' For brevity, it is rendered simply as 'enlightenment.'
'Miraculous Transformations' (神變加持) was variously translated in the past as 'divine power blessing' or 'the Buddha's protective mindfulness.' However, this self-realized Samyaksaṃbodhi transcends all realms of mind. In realizing the primordial unborn nature of all phenomena, words reach their end, and mental activity ceases. Without the Tathāgata’s majestic power, even bodhisattvas at the tenth stage cannot reach this state, let alone ordinary beings trapped in birth and death.
At that time, due to his past great compassionate vow, the Blessed One thought: 'If I remain only in such a state, beings will not be able to benefit from it.' Therefore, he abides in the samādhi of sovereign miraculous power and blessing, universally revealing to all beings various gateways to different realms, appearing in forms they delight to see, teaching the dharma suited to their various inclinations and aptitudes, and, according to their mental dispositions, opening doors for insight and contemplation.
Yet these manifestations do not arise from Vairocana’s body, speech, or mind. At all times and places, their arising, ceasing, and boundaries are utterly ungraspable. This is like a magician who, through the power of mantras and herbs, conjures various unprecedented phenomena that delight the senses. When the magical support ceases, they vanish. The Tathāgata’s diamond-like magic is the same: it ceases when conditions end and arises when conditions ripen. In every phenomenon, the ultimate truth is present, with no end. Thus it is called the 'Sutra of Miraculous Power and Blessing.'
According to the original Sanskrit, the full title should be 'The Great and Vast King of Sutras' (Mahāvaipulya Sūtra Indrarāja). 'Indra' is a name for Śakra (Lord of the Devas). This indicates that this sutra is the secret treasury of all Tathāgatas, and among the great vehicle teachings, its majesty and virtue are uniquely supreme—like the thousand-eyed lord (Indra) who rules over the devas. To avoid the title being too long, it is not fully preserved here.
The Chapter on Entering the Mantra Gate and Abiding in the Mind originally had two titles in the Sanskrit version: first, "The Chapter on Cultivating Speech and Conduct," and second, "The Chapter on Entering the Mantra Gate and Abiding in the Mind." I believe that the meaning of "entering and abiding" already encompasses cultivation, so to avoid redundancy, only one title is kept here. "Mantra" in Sanskrit is "mantra," which means true speech, truthful words, and unerring sounds. Nāgārjuna's commentary calls it a "secret code." The old translation rendered it as "incantation," which is not accurate. This chapter discusses the overall essence of the sutra: that the mind of all beings inherently possesses all-knowing wisdom. To understand this as it truly is constitutes the wisdom of the all-knowing one. Therefore, in this teaching, bodhisattvas directly use true speech as the gate, awakening the wish for enlightenment from within their own mind. The mind itself contains all practices, realizes perfect enlightenment, achieves great nirvana, initiates compassionate means, and purifies the buddha land. From cause to result, everything is done by abiding nowhere, yet dwelling in the mind. Hence, the title is "The Chapter on Entering the Mantra Gate and Abiding in the Mind." Entering the Mantra Gate involves three aspects: first, the gate of body secrecy; second, the gate of speech secrecy; and third, the gate of mind secrecy. These will be explained in detail later. Practitioners use these three means to purify their three karmas, which aligns them with the Tathāgata's three secrets. Through this, they can fulfill the bodhisattva stages in this very life, without needing to pass through countless eons of corrective practices. Thus, the *Great Perfection of Wisdom Sutra* says: "Some bodhisattvas, upon first generating the awakening mind, immediately enter the stage of a bodhisattva and become irreversible. Others, upon first generating the mind, instantly attain unsurpassed enlightenment and turn the wheel of the Dharma." Nāgārjuna compares this to a long journey: those riding a goat reach slowly; those on horseback are faster. But if one rides a transcendent being, they arrive at their destination in a single thought. One should not question how it is possible to reach in a single thought—such is the nature of transcendent powers, and one should not doubt it. This is the profound meaning of this sutra.
Thus have I heard: At one time, the Bhagavan dwelt in the Dharma Realm Palace of Tathagata’s Empowerment. The five aspects at the beginning of a sutra are explained in detail in the *Treatise on Great Perfection of Wisdom* (*Mahāprajñāpāramitā Śāstra*). However, in the Sanskrit manuscript of this sutra, the conventional introduction is absent. The Ācārya said: The extensive text of Mahāvairocana has one hundred thousand verses. Because it was vast and difficult to memorize, the saintly Dharma masters extracted its essential teachings, totaling over three thousand verses. Although these verses cover the practices of mantra teachings with their meaning and structure, since they are not the original full sutra, the conventional introduction is not included. Now we add this introduction following established precedent, which does no harm to the meaning.
“Bhagavan” is explained by scholars to have six meanings. In this tradition, *Bhaga* means “to break” or “to overcome,” just as a person wielding sharp weapons crushes and subdues many enemies. Originally this title did not exist, but through observing his deeds the world called him “the one who breaks.” Likewise, the World-Honored One, with the light of great wisdom, breaks all discriminative minds, ignorance, and afflictions. These obstructions originally have no arising and no form, yet when the sun of wisdom rises, darkness and delusion naturally vanish. Hence he is called “the Breaker.” The *Treatise on Great Perfection of Wisdom* says: *Bhaga* means “to break,” and *van* means “to possess”—one who possesses the ability to break lust, anger, and ignorance is called *Bhagavān*. Arhats, though they break the three poisons, do not fully eliminate them, just as incense containers retain residual fragrance, or as fire from grass and wood is weak and leaves behind ash and charcoal. The Tathagata, like the fire at the end of an eon, consumes everything completely—no smoke, no ash remains—hence he is called *Bhagavān*.
Furthermore, in the verbal system of Indra, *Bhaga* means “woman,” representing the cause of desire and the power to quiet afflictions; it also means “source of birth.” In the *Vajra Peak Tantra*, this is reinterpreted: “woman” means Prajñā (wisdom), the Buddha-mother, from whom all beings with unobstructed knowledge and vision are born. Those who sincerely seek this union will correspond with it, and their afflictions and conceptual fictions will be forever stilled—unlike worldly desires which may cease temporarily but actually intensify. Since esoteric teachings cannot be directly expressed, there are many such hidden terms; students should use their own understanding to grasp their meanings.
Additionally, *Bhagavān* carries an implication of possession—just as a wealthy person is called “the one who holds wealth” or “the one who holds gold,” so the Tathagata, endowed with supreme virtues, is called “the one who holds virtues.” The *Treatise on Great Perfection of Wisdom* also says: *Bhaga* means “virtue,” and *van* means “to possess”; thus it means “possessor of virtue.” *Bhaga* can also mean “renown,” and *van* means “to possess”; hence it means “the one who possesses fame.” No being in the world possesses virtue or fame equal to the Buddha—that is the meaning. In sutras it is often translated as “World-Honored One,” a general praise of his virtues. According to Western linguistic custom, when honoring the worthy, one does not directly speak their name but first praises their virtues—for example, “Great wisdom Shariputra,” “Supernatural power Maudgalyāyana,” “ascetic Mahākāśyapa,” “Vinaya-master Upāli,” and so on. Hence in this sutra, it reads “Bhagavān Mahāvairocana.” To conform to the literary flow of this tradition, we sometimes place “World-Honored One” later in the sentence.
The scripture says: "The Bhagavān abides in the Tathāgata's empowerment." The Bhagavān is this Vairocana's original Dharma-body. Next, "Tathāgata" refers to the Buddha's empowering body, and the place where it dwells is called the Buddha's enjoyment-body—this very body serves as the Tathāgata's dwelling place of empowerment. The Tathāgata's mind-king abides in it just as all Buddhas abide. Since it arises from the empowering power that pervades all places, it is no different from the formless Dharma-body. Yet, through its sovereign miraculous power, it enables all beings to see the secret forms of the body, hear the secret sounds of speech, and awaken to the secret truths of the mind. According to their different natures and capacities, this very dwelling place is called the "place of empowerment."
Next, it further explains and praises this dwelling place of empowerment, thus saying: "The vast, vajra dharmadhātu palace." "Vast" means without boundaries, "immense" means immeasurable in quantity. "Vajra" symbolizes that which transcends all words, thoughts, and mental activity, has no basis of reliance, does not show the beginning, middle, or end of all phenomena, is inexhaustible, indestructible, free from all faults, unchangeable, and unbreakable—hence the name "vajra." Just as the vajra jewel in the mundane world has three supreme qualities: first, it is indestructible; second, it is the supreme among treasures; third, it is the best among weapons. This is largely consistent with the metaphor in the three kinds of vajra samādhi discussed in the commentaries.
"Dharmadhātu" refers to the substance of the vast, vajra wisdom. This substance of wisdom is what is called the Tathāgata's true form of wisdom-body. Because of empowerment, it is the place adorned with real merit. It is the sublime state of dwelling where the mind-king resides, hence it is called a "palace." This palace is where the ancient Buddhas attained enlightenment, namely, the palace of Maheśvara (the Great自在 God). The commentaries state: "The place where the five kinds of Anāgāmins dwell in the fourth dhyāna is called the Pure Abode Heaven. Beyond that, there is a dwelling place for bodhisattvas of the tenth stage, also called the Pure Abode Heaven. That is what is meant by the Great自在 Heavenly King." According to the meaning of this tradition, because it is the abode of the sovereign, empowering, miraculous mind, it is called the "自在 Heavenly Palace." Wherever the Tathāgata responds, there is no place that is not this palace—it is not exclusively located beyond the three realms.
All those who hold the vajra gathered together, representing the majestic retinue. The Tathāgata dwells alone in this palace; does he have a retinue? Thus it is said: “Herein are boundless retinues ever assembled, namely, those who hold the vajra, and so forth.” In Sanskrit, it is “Vajradhara”. “Vajra” means the vajra pestle, and “dhara” means to hold or grasp. Therefore, the old translation calls them “Vajra-holding Devas.” The current term “Holder of the Vajra” incorporates both a shallow and a deep interpretation, making it superior in meaning. Hence, depending on the context, the terms may be used interchangeably. In terms of conventional worldly expression, it is said that the physical body of the Buddha is always accompanied and guarded by five hundred Vajra-holding spirits. However, according to the esoteric meaning of this tradition, the “vajra” is the Tathāgata’s wisdom seal of vajra nature. Such wisdom seals are countless, and those who can uphold them are likewise boundless. Why? Wherever the mind-king abides, there must be numberless mental factors as his retinue. Now that the mind-king Vairocana has realized the natural enlightenment, at that moment all mental factors enter into the vajra realm, becoming the Tathāgata’s inner realization of meritorious qualities and the wisdom seal of differentiation. Such wisdom seals are upheld solely by the Buddhas and the Buddhas themselves. From the perspective of enlightenment, there are countless and boundless vajra seals; from the perspective of Buddhahood, there are countless and boundless Vajra-holders. Because all these qualities are of one mark and one taste, reaching ultimate reality, it is called a “gathering.” If even a small portion is not uniform, or one quality is incomplete, it cannot be called “the complete gathering.” Yet, through the empowerment of the wondrous spiritual power, from the mind-king Vairocana appears his majestic, glorious body adorned with empowerment. At that moment, the countless dharma-door retinues each appear in the body of a Vajra-holder, revealing the Tathāgata’s awe-inspiring power and great force. It is comparable to Śakra, who, wielding a vajra, defeats the army of Asuras. In the same way, these Vajra-holders each use one specific method to hold the weapon of great emptiness, capable of eradicating sentient beings’ ignorance, stubborn attachments, and all afflictions. Hence, this analogy is given.
The Tathāgata’s miraculous play of understanding and liberation gave rise to a great jeweled king of towers, whose height has neither center nor boundary, adorned with various sublime jeweled kings. The bodhisattva’s body serves as the lion throne because the assembly has gathered, indicating there should be a place for teaching. Next, the text explains the tower and lion throne where the Tathāgata dwells.
“Understanding and liberation” (in Sanskrit, *vikrīḍita*) means “joyful play,” “free movement,” and “miraculous transformation.” From the very start of true aspiration for enlightenment up to the attainment of Buddhahood, the entire intermediate stage is called the stage of understanding and liberation. It means that from the moment of first arousing the mind, one deeply plants roots of goodness, undertakes numerous vows and practices, adorns the Buddha-land, matures sentient beings, and continually progresses without rest—this is the sense of rising and leaping upward. Just as a person leaps, dances, and moves skillfully through body, speech, and mind to delight all beings, this leaping is called “play.” Such play is the bodhisattva’s spontaneous miraculous power.
Thus, when it says that Vairocana, while practicing the bodhisattva path, used the samādhi of universal single-speed power to make offerings to limitless spiritual friends, to thoroughly practice all gates of liberation, to perfect both self-benefit and benefit for others, and thus attained the secret and solemn Dharma-realm tower, aroused by the Tathāgata’s wisdom-treasure—this tower surpasses all things born of karmic reward, just as the *cintāmaṇi* jewel surpasses all jewels. That is why it is called “the great jeweled king of towers arising from miraculous play.” Its height is boundless, and its breadth is likewise without limit, for its boundaries cannot be found—nor can its center. This is the dwelling place of the omnipresent body. Therefore, know that this tower, too, is present everywhere.
Next, we describe the majestic form of the tower and pavilion. It is like someone adorning vajra with various types of multi-colored vajra, yet their fundamental nature remains unchanged. The same is true here: the precious tower and pavilion are further adorned with the various precious qualities of the Tathāgata. Why is this? Because no other truth surpasses the essence of this precious nature. However, this ultimate, peaceful form, through the Tathāgata's empowering spiritual power, allows those who are ready for liberation to enter through each teaching's symbolic representation. If they can see, hear, touch, or know it, they use this as a gateway to enter the Dharma Realm—just as Sudhana entered Maitreya's palace. The full meaning of this should be explained in detail.
The bodhisattva's body serves as the lion's throne. Above, it was said that the vajra Dharma Realm palace is the Tathāgata's body. Next, it was said that the great precious tower and pavilion is also the Tathāgata's body. Now, when we speak of the lion's throne, know that it is the same. The reason it is called the "bodhisattva's body" is that, during their original practice of the bodhisattva path, they progressively cultivated the grounds and perfections, up to the tenth ground. You should know that each subsequent ground uses the previous ground as its foundation. Therefore, it is said that the bodhisattva's body serves as the lion's throne.
As the Śāstra commentary explains: "Just as the lion walks fearlessly and uniquely among all beasts, so too does the Buddha fearlessly subdue all the ninety-six types of non-Buddhist paths. Thus, the Buddha is called the 'lion among humans,' and whatever place He sits—be it a seat or the ground—is called a 'lion throne.'"
In the meaning of this tradition, the "lion" represents the courageous and vigorous bodhi mind. From the first moment of generating this intention, one attains great diligence and power, without any timidity. Just as a lion, whatever it catches is securely obtained, so too does the bodhisattva freely guide beings without missing a single one.
In a simpler explanation, it is said that all bodhisattvas deeply respect the Dharma, even to the point of carrying the Buddha's lion throne with their own bodies. Therefore, the bodhisattva's body is called the lion throne.
The Vajra-holders were named: Space-Like Undefiled Vajra-Holder, and finally, Secret Vajra-Holder. Along with these leaders—numbering as many as the dust motes in ten Buddha-lands—there was a great assembly of Vajra-holders. Also present were great Bodhisattvas such as Universal Virtue (Samantabhadra), Loving One (Maitreya), Wonderful Auspiciousness (Manjushri), and Remover of All Obstacles. They surrounded the Buddha, who was teaching the Dharma. These were the audience present to hear the teaching.
**Question:** Why, when the Buddha teaches a sutra, does he first describe the setting and the congregation? **Answer:** It’s like a king issuing a decree. He must first go to the outer court to make decisions and enforce rewards and punishments. The court historian then records: “On such a day, at such a place, the king gathered with ministers such as so-and-so, and issued this command.” This is done so that everyone in the realm will trust and obey without doubt. The Dharma King does the same. When about to teach a great Dharma, he does so in the presence of a great assembly of Bodhisattvas, who serve as witnesses. Because of this, the listeners develop faith. Through that faith, they can enter this Dharma, practice it, realize its truth, and deepen their faith. Therefore, the setting and assembly are described first.
**Space-Like Undefiled Vajra-Holder** represents the essence of the Bodhi-mind, which is free from all grasping, conflict, and conceptual elaboration. It is like clear space, without obstruction, stain, or discrimination. Such a mind is the Vajra Seal of Wisdom, and the one who holds this seal is called Space-Like Undefiled Vajra-Holder.
Next, **Space-Wandering Vajra-Holder** “Wandering” implies non-abiding, progress, and miraculous transformation. With the pure Bodhi-mind, one dwells nowhere in all things, yet constantly cultivates myriad practices and manifests great spiritual powers. Hence the name Space-Wandering.
Now, **Space-Like Undefiled Vajra-Holder** is the gate of the syllable “A,” the seed of equality, cultivating the practice of non-abiding. It’s like planting a seed: with proper conditions, the root and sprout gradually emerge. Therefore, the Vajra Seal of initiating action follows.
Third, **Space-Born Vajra-Holder** is like the sprout that has already emerged. With the elements and seasons as conditions, and space not hindering it, it grows moment by moment. The Bodhi-mind is the same. With “non-attainment” as the skillful means and myriad actions as conditions, true birth occurs. True birth is what is called “Great Space Birth,” hence the name Space-Born.
Fourth, **Adorned with Multi-Colored Garments Vajra-Holder** is like the sprout growing into a stem, leaves, flowers, and fruit, gradually flourishing. The Bodhi-mind as the king of trees, with myriad virtues blooming, is the same. Hence, “possessing various colors.” Furthermore, by dyeing this undefiled Bodhi-mind with the colors of the Dharma-realm, the Great Compassion Mandala is created. Hence the name.
Fifth, **Graceful Walker Vajra-Holder** “Graceful” is translated from the Sanskrit “vicitra,” which has meanings of elegance and seed. It’s like obtaining fruit, which then becomes a seed again. “Graceful Walker” signifies the Buddha’s deportment. He skillfully knows what is timely, who is ready to be taught, and who is not, and all kinds of opportunities and obstacles. He adapts to beings with body, speech, and mind skillfully, acting perfectly within bounds, accomplishing all Buddha-work. Hence the name.
Sixth, **Dwelling in Equality of All Dharmas Vajra-Holder** This means dwelling in the state of equality of all Buddhas. All dharmas—cause and effect, self and other, conditioned and unconditioned—enter this wisdom of reality, perfectly equal, identical in ultimate truth. One who holds this wisdom is so named. The previous five names also describe the Tathagata’s true qualities, with no difference in depth. They are described step by step for clarity and easy understanding.
Seventh, **Compassionate toward Infinite Beings Vajra-Holder** This compassion is also called salvation. Having realized the nature of equality, one naturally develops a compassion that identifies with all beings. As the realm of beings is limitless, this great compassion is also limitless. This is one quality of the Tathagata, and the one who embodies it takes this name.
Eighth, **Narayana Strength Vajra-Holder** Having developed compassion, if one has great power, one can rescue and protect. Hence this follows. In the sutra, it is said that sixty elephants’ strength is less than one fragrant elephant’s, and so on, up to Narayana strength as supreme. Every pore of the Buddha’s physical body has the strength of Narayana. Thus, it is a metaphor for the strength of the Dharmakaya, Narayana strength.
Ninth, **Great Narayana Strength Vajra-Holder** This refers to holding the secret spiritual power. Just as an icchantika suffers a fatal disease, and one who has realized the Arhat’s nirvana is like a dead person, the Buddha, the great physician, seeing the Tathagata-nature, can roar with certainty, not shrinking back from the cause of salvation. Even Bodhisattvas cannot do this, so this unique, peerless Maha-Narayana strength is explained.
Tenth, **Excellent Vajra-Holder** “Excellent” means incomparable, unsurpassable, like the finest clarified butter, perfect and unchangeable, with no gaps or impurities. The Tathagata is the same. All his virtues are incomparable and supreme, and all his actions are for this one purpose. Hence, Excellent Vajra-Holder.
Eleventh, **Swift Victor Vajra-Holder** “Victory” means great space, which pervades everywhere, so it can generate swift spiritual powers. Those in this vehicle, at the moment of first arousing Bodhi-mind, realize enlightenment. Without moving from birth-and-death, they attain nirvana. Hence, Swift Victor.
Twelfth, **Undefiled Vajra-Holder** This is the Bodhi-mind free from all obstacles. Like a true vajra, its nature is pure. When refined and polished with various gems, it becomes even more radiant, revealing that its original state shared subtle impurities. One who holds this ultimately pure Vajra Seal is so named.
Thirteenth, **Blade-Swift Vajra-Holder** The word “blade” in Sanskrit means the most wrathful within wrath, the sharpest within sharpness, translated here as “blade.” Holding this vajra of keen wisdom, one cuts everything hard to cut and subdues everything hard to subdue. Hence the name.
Fourteenth, **Tathagata-Armor Vajra-Holder** The Tathagata’s armor is great compassion. Adorned with it, one protects sentient beings and performs Buddha-work, unharmed by any affliction, unconquerable and indestructible. Hence the name.
Fifteenth, **Born from Tathagata-Sphere Vajra-Holder** “Sphere” means abode, which is great space. The Buddha’s self-realized virtues arise from the Tathagata-nature. This embodiment through empowerment arises from the Tathagata’s self-realized virtues. Since it does not depart from the gate of the syllable “A,” it is called Born from the Tathagata-Sphere.
Sixteenth, **Dwelling in Non-Elaboration Vajra-Holder** This means dwelling in the wisdom of great space. Contemplating the real nature of dependent origination, which is neither born nor destroyed, neither constant nor annihilated, not coming nor going, not the same nor different, here all conceptual elaborations cease, resembling nirvana. One who holds this wisdom seal is so named.
Seventeenth, **Born from Tathagata’s Ten Powers Vajra-Holder** This asks, “From what does the Tathagata’s skillful wisdom arise?” It arises from the Tathagata’s ten powers. One who holds this seal is so named.
Eighteenth, **Undefiled-Eye Vajra-Holder** This is the Tathagata’s five eyes. Because the Bodhi-mind is ultimately pure, one perceives all things with all-knowing wisdom, seeing, hearing, knowing clearly without obstruction. One who holds such a Vajra Seal is so named.
Nineteenth, **Secret Vajra-Holder** In Sanskrit, “pani” means palm. “Holding a vajra in the palm” is similar in meaning to “Vajra-Holder,” so both names appear in the sutras. In the West, yakshas are called secret because their body, speech, and mind are swift, hidden, and difficult to know. So, old translations sometimes say “secret trace.” In a shallow sense, the Secret Master is the yaksha king. He holds the vajra scepter and always attends the Buddha, hence “Vajra-Holder.” But in a deeper sense, “yaksha” means the Tathagata’s secrets of body, speech, and mind, which only a Buddha can know. Even Bodhisattvas like Maitreya cannot equal this secret spiritual power. The most secret of secrets is the master of the mind-secret, hence “Secret Master.” One who holds this seal is called “Vajra-Holder.”
**Along with these leaders, numbering as many as the dust motes of ten Buddha-lands, all Vajra-holders:** If the Sanskrit text were fully preserved, after listing each name, a plural suffix would appear, making it “Space-Like Undefiled, etc., Space-Wandering, etc., up to Secret Master, etc.” This is because each leader has countless followers. The larger version of this text would include them all. But grasping the essential brings the details along, and for understanding the general meaning, this is sufficient.
The phrase “dust motes of ten Buddha-lands” illustrates that the Tathagata’s various wisdom seals are countless, beyond calculation or analogy. It uses the Tathagata’s ten powers, each corresponding to the dust of a Buddha-land, to represent the assembly’s size. The meanings of “world-ocean,” “world-system,” and “a Buddha-land” are explained in detail in the commentary (*Shastras*). These are the inner realizations of Vairocana. Through empowerment, each wisdom seal manifests as a Vajra-holder body, with forms, colors, and natures that all symbolize something, each guiding beings according to their original predispositions and desires. If practitioners diligently cultivate, they can make their three actions identical to the deity. Entering the Dharma-realm through this one gate is to universally enter all gates of the Dharma-realm.
Next, the assembly of Bodhisattvas is headed by four holy beings. The earlier explanation of the Vajra-wielding beings indicates they are exclusively the seal of the Tathāgata's wisdom. Now, these Bodhisattvas embody both concentration and wisdom, as well as compassion, hence they receive a distinct designation. They are also the inner realized qualities of Vairocana. Just as the Vajra-wielding beings number as many as the dust motes in ten Buddha-realms, so too should it be understood that these Bodhisattvas have corresponding Dharma-gates, likewise numbering as many as the dust motes in ten Buddha-realms, due to the power of empowerment. Yet each manifests as the body of a spiritual guide through a single gate of the Dharma-realm.
Furthermore, the *Mahāprajñāpāramitāśāstra* discusses the created body of the Buddha: at the time of the Buddha’s enlightenment, beings like Ānanda and the Athlete of Secrets are called inner retinue. Holy beings like Śāriputra and Maudgalyāyana, along with the irreversible Bodhisattvas such as Maitreya and Mañjuśrī, and the *ekajātipratibaddha* Bodhisattvas (those destined for one final life before Buddhahood), are called the great retinue. Now it is said that the Buddha’s empowered body is also like this: the Vajra-wielding beings each uphold the Tathāgata's secret seal and are called the inner retinue. The Bodhisattvas, through great compassion and skillful means, universally and inclusively guide countless beings, assisting the Dharma-king in carrying out the Tathāgata’s work, and are called the great retinue. Therefore, the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* says: "If one wishes to become the inner retinue of the Buddhas, or to obtain the great retinue, one should study the Prajñāpāramitā."
As for the Bodhisattva Samantabhadra (Universal Virtue): "Universal" means pervading all places, "Virtue" means the highest goodness. It refers to the vows and practices arising from the mind of enlightenment, as well as body, speech, and mind, all being equal, purely and supremely good, and fully endowed with all virtues—thus the name.
As for the Bodhisattva Maitreya (Loving One): This refers to the Buddha’s four immeasurable states of mind, with loving-kindness taken as the foremost. This loving-kindness arises from the nature of the Tathāgata's lineage, enabling all worlds to never cut off the Buddha-seed, hence the name Maitreya. Samantabhadra was mentioned earlier as the virtue of self-realization, with his original vows already fulfilled, and now he wishes to transform beings so they may attain this path; therefore Maitreya is mentioned next.
As for the Bodhisattva Mañjuśrī (Wonderful Auspiciousness): "Wonderful" refers to the Buddha's unsurpassed wisdom, like pure ghee that is utterly pure and foremost. *Śrī* translates as "auspiciousness," meaning endowed with all virtues. It is also called *Mahjuśrī* (Wonderful Virtue) or *Mañjughoṣa* (Wonderful Sound). It means that through the power of great compassion, he proclaims the wonderful Dharma-sound so that all beings may hear it; therefore he is mentioned after Maitreya.
As for the Bodhisattva Sarvanīvaraṇaviṣkambhin (Remover of All Obstructions): "Obstructions" refer to the various mental defilements of beings that cover the Tathāgata's pure eye, preventing it from opening clearly. If, through the unconditioned Dharma, one extinguishes all conceptual elaborations, it is like clouds and fog dispersing and the sun disc shining forth—hence the name Remover of Obstructions. Everything the Tathāgata says is entirely for this one purpose; therefore he is mentioned after the Wonderful Sound. Furthermore, although a practitioner may study the Prajñāpāramitā, without meditative concentration, it is like a blind person encountering sunlight but being unable to act; therefore, after Mañjuśrī's wonderful wisdom, the samādhi of Sarvanīvaraṇaviṣkambhin is explained.
These four Bodhisattvas are the four virtues of the Buddha-body; if any is partially lacking, one cannot achieve unsurpassed enlightenment. Therefore they are listed as the foremost leaders, presiding over a dust-like multitude of virtues, countless as atoms.
As for "great Bodhisattvas": the full Sanskrit term should be *mahā-bodhisattva*. The *Śāstra* explains: "bodhi* means the path of the Buddhas, *sattva* means a being, or one with a courageous mind." Such a person seeks to attain all the virtues of the Buddhas, with a mind that cannot be cut off or broken, like a vajra mountain—hence called *sattva*. Furthermore, because this person can accomplish great deeds, with an irreversible and unwavering great courageous mind, he arouses great compassion among the multitude, establishes the Great Vehicle, can walk the great path, and attains the highest state. Thus he is surely able to teach the Dharma, destroying the great wrong views, great craving, great self-grasping, and all other afflictions of beings—therefore he is called *mahāsattva* (great being). The Ācārya said: According to the correct etymology, it should be said *bodhisakta*. Here, *sakta* means the meaning of "enduring, delighting in practice, and persevering without abandoning." However, linguistic rules are such that even if the literal meaning is correct, if the pronunciation is not smooth, one may adjust it for convenience. Therefore worldly grammarians refer to it as *sattva*. Those who wish to transmit and practice the teaching follow this convention.
Regarding the Yoga school, beings known as "Sattva" are of three kinds: First, the ignorant sattva. These are ordinary beings trapped in the six realms of existence. They are unaware of the true law of cause and effect. Their minds follow wrong paths, cultivating the causes of suffering. They cling to and delight in the three realms of existence, stubbornly holding on without release. Thus they are given this name. Second, the discerning sattva. These are the two vehicles of practitioners. They have just awakened to the misery of birth and death. Seeking their own escape, they attain nirvana. But they become attached to the provisional "city of illusions" and desire merely to enter cessation. They have not yet developed a longing for the virtues of a Buddha. Thus they are given this name. Third, the Bodhisattva. The supreme enlightenment transcends all conjecture, intellectual games, and various faults. It is a state of pure, utter goodness—subtle and beyond all comparison. This is nothing other than the inconceivable innate mind of all beings. He who can endure such a path to enlightenment, who happily and resolutely practices it with unwavering strength, is called a Bodhisattva. Among such people, their merit is the greatest. They are capable of transmitting this teaching to all beings. Thus they are called a Great Being (Mahasattva). These great beings gather, surrounding the World-Honored One, Mahavairocana, who offers them countless forms, sounds, and mental activity as offerings of respect, all so they may hear the Dharma. Therefore, the text next describes the auspicious assembly of beings all hearing the same teaching. This is what the scripture calls "surpassing the three times and dwelling within the Tathagata's sun of empowerment." Hence, it is the Dharma-gate of the equality of body, speech, and mind. Yet this scripture circulating in the world consists of approximately 100,000 verses. If the multitudes as vast as dust motes in ten Buddha-lands each extensively expounded the different teachings on body, speech, and mind, it would be limitless. How then could one define the time of this teaching? Thus the compiler says: "At that time, he dwelt within the Buddha-sun, and thus proclaimed the Dharma." In terms of worldly time, there is past, future, and present, various lengths of eons, and many differences. For example, as the sun travels around the four continents, a single day and night has its beginning, middle, and end—even up to thirty divisions. Moments do not stop, passing and replacing each other. When viewed with a pure eye, the marks of past, present, and future are ultimately ungraspable. There is no end nor beginning, and no coming or going. This sun of ultimate reality is perfect, round, and permanently abiding, clear and vast like space. It has no distinction of long or short periods of time. Yet through the Buddha's spiritual power, a yoga practitioner can experience countless eons as the snap of a finger, or unfold a finger-snap into countless eons. Extension and contraction come freely, perfectly suiting the capacities of all beings. No fixed mark can be obtained. Thus it is called "the sun of the Tathagata." In such a time, what Dharma did the Buddha teach? It is none other than the Dharma-gate of the equality of body, speech, and mind. This means that all the Tathagata's three kinds of actions reach the ultimate, supremely wondrous state. Body equals speech, speech equals mind. Just like the vast ocean pervading everywhere, with a single flavor of salt, this is what "equality" means. The word "gate" is in Sanskrit "pada," which is literally translated as "foot." In phonology, it conveys the meanings of "progression" and "dwelling place." For example, when a person walks, every step involves lifting and placing the foot. The mark left where the foot dwells is called "pada." A phrase or a sentence is the same in meaning, thus they share the same name.