大方廣佛華嚴經

Mahāvaipulya Buddhāvataṃsaka Sūtra The Great, All-Inclusive Sutra on the Miraculous Adornments of the Buddha

實叉難陀奉

From the Chinese translation of Śikṣānanda

十定品第二七 CHAPTER TWENTY-SEVEN: The Ten Concentrations

爾時，世尊在摩竭提國阿蘭若法菩提場中始成正覺，於普光明殿入剎那際諸佛三昧，以一切智自神通力現如來身，清淨無礙，無所依止，無有攀緣，住奢摩他最極寂靜，具大威德無所染著，能令見者悉得開悟，隨宜出興不失於時，恒住一相所謂無相。

At that time, the World Honored One in the country of Magadha, at the site of enlightenment in an araṇya (forest), having just attained correct awakening. In the hall of universal light he entered the buddhas' samādhi on the absolute instant (kṣaṇa), and by the inherent spiritual power of universal knowledge manifested the body of a Tathāgata, pure and untrammeled, not relying on anything, with no clinging to objects, abiding in the ultimate śamatha of cessation, endowed with great majesty, without any attachments, able to cause all beholders to gain awakening, appearing as appropriate, in accord with the time, always abiding in the single characteristic, which is to say without characteristics.

與十佛剎微塵數菩薩摩訶薩俱，靡不皆入灌頂之位，具菩薩行，等于法界無量無邊，獲諸菩薩普見三昧，大悲安隱一切眾生，神通自在，同於如來智慧深入，演真實義，具一切智，降伏眾魔，雖入世間心恒寂靜，住於菩薩無住解脫。其名曰：金剛慧菩薩、無等慧菩薩、義語慧菩薩、最勝慧菩薩、常捨慧菩薩、那伽慧菩薩、成就慧菩薩、調順慧菩薩、大力慧菩薩、難思慧菩薩、無礙慧菩薩、增上慧菩薩、普供慧菩薩、如理慧菩薩、善巧慧菩薩、法自在慧菩薩、法慧菩薩、寂靜慧菩薩、虛空慧菩薩、一相慧菩薩、善慧菩薩、如幻慧菩薩、廣大慧菩薩、勢力慧菩薩、世間慧菩薩、佛地慧菩薩、真實慧菩薩、尊勝慧菩薩、智光慧菩薩、無邊慧菩薩、念莊嚴菩薩、達空際菩薩、性莊嚴菩薩、甚深境菩薩、善解處非處菩薩、大光明菩薩、常光明菩薩、了佛種菩薩、心王菩薩、一行菩薩、常現神通菩薩、智慧芽菩薩、功德處菩薩、法燈菩薩、照世菩薩、持世菩薩、最安隱菩薩、最上菩薩、無上菩薩、無比菩薩、超倫菩薩、無礙行菩薩、光明焰菩薩、月光菩薩、一塵菩薩、堅固行菩薩、霔法雨菩薩、最勝幢菩薩、普莊嚴菩薩、智眼菩薩、法眼菩薩、慧雲菩薩、總持王菩薩、無住願菩薩、智藏菩薩、心王菩薩、內覺慧菩薩、住佛智菩薩、陀羅尼勇健力菩薩、持地力菩薩、妙月菩薩、須彌頂菩薩、寶頂菩薩、普光照菩薩、威德王菩薩、智慧輪菩薩、大威德菩薩、大龍相菩薩、質直行菩薩、不退轉菩薩、持法幢菩薩、無忘失菩薩、攝諸趣菩薩、不思議決定慧菩薩、遊戲無邊智菩薩、無盡妙法藏菩薩、智日菩薩、法日菩薩、智藏菩薩、智澤菩薩、普見菩薩、不空見菩薩、金剛通菩薩、金剛智菩薩、金剛焰菩薩、金剛慧菩薩、普眼菩薩、佛日菩薩、持佛金剛祕密義菩薩、普眼境界智莊嚴菩薩……。如是等菩薩摩訶薩十佛剎微塵數，往昔皆與毘盧遮那如來同修菩薩諸善根行。

Together with as many Bodhisattva-Mahasattvas as there are dust particles in ten Buddha lands, all of whom had entered the stage of consecration, perfected the Bodhisattva practices, were equal to the boundless and immeasurable Dharmadhātu, attained the universal vision samadhi of all Bodhisattvas, brought peace and comfort to all sentient beings with great compassion, had mastery of spiritual powers, had deeply penetrated wisdom equal to the Tathagatas, expounded the true meaning, possessed all wisdom, subdued all demons, and though they entered the world their minds remained constantly tranquil, abiding in the Bodhisattvas' non-abiding liberation. Their names were:

Vajra Wisdom Bodhisattva, Unequaled Wisdom Bodhisattva, Meaningful Speech Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, Constant Renunciation Wisdom Bodhisattva, Nāga Wisdom Bodhisattva, Accomplishment Wisdom Bodhisattva, Well-Disciplined Wisdom Bodhisattva, Great Power Wisdom Bodhisattva, Inconceivable Wisdom Bodhisattva, Unobstructed Wisdom Bodhisattva, Superior Wisdom Bodhisattva, Universal Offering Wisdom Bodhisattva, According to Principle Wisdom Bodhisattva, Skillful Wisdom Bodhisattva, Dharma Mastery Wisdom Bodhisattva, Dharma Wisdom Bodhisattva, Tranquil Wisdom Bodhisattva, Space Wisdom Bodhisattva, Single Characteristic Wisdom Bodhisattva, Good Wisdom Bodhisattva, Illusory Wisdom Bodhisattva, Vast Wisdom Bodhisattva, Power Wisdom Bodhisattva, Worldly Wisdom Bodhisattva, Buddha Ground Wisdom Bodhisattva, True Reality Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, Wisdom Light Bodhisattva, Boundless Wisdom Bodhisattva, Mindfulness Adornment Bodhisattva, Reaching the Limit of Emptiness Bodhisattva, Nature Adornment Bodhisattva, Profound State Bodhisattva, Good at Understanding Right and Wrong Bodhisattva, Great Light Bodhisattva, Constant Light Bodhisattva, Understanding Buddha Lineage Bodhisattva, Mind King Bodhisattva, Single Practice Bodhisattva, Constantly Manifesting Spiritual Powers Bodhisattva, Wisdom Sprout Bodhisattva, Abode of Merit Bodhisattva, Dharma Lamp Bodhisattva, Illuminating the World Bodhisattva, Sustaining the World Bodhisattva, Most Peaceful Bodhisattva, Supreme Bodhisattva, Unsurpassed Bodhisattva, Incomparable Bodhisattva, Transcendent Bodhisattva, Unobstructed Practice Bodhisattva, Light Flame Bodhisattva, Moonlight Bodhisattva, Single Dust Bodhisattva, Firm Practice Bodhisattva, Raining Dharma Bodhisattva, Supreme Banner Bodhisattva, Universal Adornment Bodhisattva, Wisdom Eye Bodhisattva, Dharma Eye Bodhisattva, Wisdom Cloud Bodhisattva, Dharani King Bodhisattva, Non-Abiding Vow Bodhisattva, Wisdom Treasury Bodhisattva, Mind King Bodhisattva, Inner Awakening Wisdom Bodhisattva, Abiding in Buddha's Wisdom Bodhisattva, Dharani Courageous Power Bodhisattva, Earth-Holding Power Bodhisattva, Wondrous Moon Bodhisattva, Sumeru Peak Bodhisattva, Jewel Peak Bodhisattva, Universal Light Illumination Bodhisattva, Majestic Virtue King Bodhisattva, Wisdom Wheel Bodhisattva, Great Majestic Virtue Bodhisattva, Great Dragon Mark Bodhisattva, Upright Practice Bodhisattva, Non-Regressing Bodhisattva, Dharma Banner Holder Bodhisattva, Non-Forgetful Bodhisattva, Embracing All Destinies Bodhisattva, Inconceivable Decisive Wisdom Bodhisattva, Playing with Boundless Wisdom Bodhisattva, Inexhaustible Wondrous Dharma Treasury Bodhisattva, Wisdom Sun Bodhisattva, Dharma Sun Bodhisattva, Wisdom Treasury Bodhisattva, Wisdom Moisture Bodhisattva, Universal Vision Bodhisattva, Non-Empty Vision Bodhisattva, Vajra Penetration Bodhisattva, Vajra Wisdom Bodhisattva, Vajra Flame Bodhisattva, Vajra Insight Bodhisattva, Universal Eye Bodhisattva, Buddha Sun Bodhisattva, Holder of Buddha's Vajra Secret Meaning Bodhisattva, Universal Eye Realm Wisdom Adornment Bodhisattva, and so on.

There were as many such Bodhisattva-mahāsattvas as there are dust particles in ten Buddha lands. In the past, they had all cultivated the roots of goodness of the Bodhisattva path together with Vairocana Tathāgata.

爾時，普眼菩薩摩訶薩承佛神力從座而起，偏袒右肩，右膝著地，合掌白佛言：

At that time, the bodhisattva-mahāsattva Samantacakṣus (Universal Eye), empowered by the Buddha's spiritual power, rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and said to the Buddha:

「世尊！我於如來、應、正等覺，欲有所問，願垂哀許。」佛言：「普眼！恣汝所問，當為汝說，令汝心喜。」普眼菩薩言：「世尊！普賢菩薩及住普賢所有行願諸菩薩眾，成就幾何三昧解脫，而於菩薩諸大三昧或入、或出、或時安住？以於菩薩不可思議廣大三昧善入出故，能於一切三昧自在神通變化無有休息。」佛言：「善哉！普眼！汝為利益去、來、現在諸菩薩眾而問斯義。普眼！普賢菩薩今現在此，已能成就不可思議自在神通，出過一切諸菩薩上，難可值遇；從於無量菩薩行生，菩薩大願悉已清淨，所行之行皆無退轉，無量波羅蜜門、無礙陀羅尼門、無盡辯才門皆悉已得，清淨無礙，大悲利益一切眾生，以本願力盡未來際而無厭倦。汝應請彼，彼當為汝說其三昧自在解脫。」

"World-Honored One, I wish to ask a question of the Tathāgata, the Worthy One, the Fully Enlightened One. Please grant me permission."

The Buddha said, "Samantacakṣus! You may ask whatever you wish. I will answer and bring joy to your heart."

Samantacakṣus Bodhisattva said, "World-Honored One, how many samādhi liberations have Samantabhadra Bodhisattva and the assembly of bodhisattvas who abide in the practices of vows of Samantabhadra achieved? How do they enter, exit, or abide in the great samadhis of bodhisattvas? Because they skillfully enter and exit the inconceivable vast samadhis of bodhisattvas, they can freely manifest spiritual powers and transformations in all samadhis without ceasing."

The Buddha said, "Excellent, Samantacakṣus! You ask this question for the benefit of bodhisattvas of the past, present, and future. Samantacakṣus, Samantabhadra Bodhisattva is present here now. He has already achieved inconceivable sovereign spiritual powers that surpass all other bodhisattvas and is rarely encountered. He has arisen from countless bodhisattva practices, has purified all great bodhisattva vows, and his practices are irreversible. He has already attained countless paramita gateways, unobstructed dharani gateways, and inexhaustible eloquence gateways. He is pure and unobstructed, benefiting all beings with great compassion. Through the power of his original vows, he tirelessly continues until the end of future eons. You should request him to explain his samadhi's sovereign liberation for you."

爾時，會中諸菩薩眾聞普賢名，即時獲得不可思議無量三昧，其心無礙寂然不動，智慧廣大難可測量，境界甚深無能與等；現前悉見無數諸佛，得如來力，同如來性，去、來、現在靡不明照，所有福德不可窮盡，一切神通皆已具足。其諸菩薩於普賢所，心生尊重，渴仰欲見，悉於眾會周遍觀察而竟不覩，亦不見其所坐之座。此由如來威力所持，亦是普賢神通自在使其然耳。

At that time, when the assembly of bodhisattvas heard the name ‘Samantabhadra', they immediately attained inconceivable, immeasurable samadhis. Their minds became unobstructed and motionless. Their wisdom became vast and immeasurable, their realms profound and incomparable. They saw countless Buddhas before them, attained the powers of the Tathagatas, shared the nature of the Tathagatas, clearly perceived the past, present and future, possessed inexhaustible merit, and perfected all spiritual powers. These bodhisattvas felt deep reverence for Samantabhadra and eagerly longed to see him. They searched throughout the assembly but could not find him, nor could they see his seat. This was due to the Buddha's spiritual power and Samantabhadra's sovereign spiritual powers causing it to be so.

爾時，普眼菩薩白佛言：「世尊！普賢菩薩？」佛言：「普眼！普賢菩薩今現在此道場眾會，親近我住，初無動移。」是時，普眼及諸菩薩復更觀察道場眾會，周遍求覓，白佛言：「世尊！我等今者猶未得見普賢菩薩其身及座。」佛言：「如是，善男子！汝等何故而不得見？善男子！普賢菩薩住處甚深不可說故。普賢菩薩獲無邊智慧門，入師子奮迅定，得無上自在用，入清淨無礙際，生如來十種力，以法界藏為身，一切如來共所護念，於一念頃悉能證入三世諸佛無差別智，是故汝等不能見耳。」

At that time, Universal Eye Bodhisattva said to the Buddha: "World-Honored One, what about Samantabhadra Bodhisattva?" The Buddha said: "Universal Eye! Samantabhadra Bodhisattva is present here in this assembly at the site of enlightenment, staying close to me, without having moved at all." At that time, Universal Eye and the other bodhisattvas again observed the assembly at the site of enlightenment, searching everywhere, and said to the Buddha: "World-Honored One! We still cannot see Samantabhadra Bodhisattva's body or seat." The Buddha said: "Indeed, good sons! Why can you not see him? Good sons! It is because Samantabhadra Bodhisattva's abode is extremely profound and inexpressible. Samantabhadra Bodhisattva has attained the gateway of boundless wisdom, entered the Lion's Swift Samadhi, obtained supreme sovereign mastery, entered the pure and unobstructed realm, generated the ten powers of a Tathagata, has the Dharmadhatu as his body, is protected and remembered by all Tathagatas, and in a single thought-moment can fully realize the undifferentiated wisdom of all buddhas of the three times. This is why you cannot see him."

爾時，普眼菩薩聞如來說普賢菩薩清淨功德，得十千阿僧祇三昧；以三昧力復遍觀察，渴仰欲見普賢菩薩，亦不能覩。其餘一切諸菩薩眾俱亦不見。時，普眼菩薩從三昧起，白佛言：「世尊！我已入十千阿僧祇三昧，求見普賢而竟不得，不見其身及身業、語及語業、意及意業、座及住處，悉皆不見。」佛言：「如是如是！善男子！當知皆以普賢菩薩住不思議解脫之力。普眼！於汝意云何？頗有人能說幻術文字中種種幻相所住處不？」答言：「不也。」佛言：「普眼！幻中幻相尚不可說，何況普賢菩薩祕密身境界、祕密語境界、祕密意境界，而於其中能入能見！何以故？普賢菩薩境界甚深，不可思議，無有量、已過量。舉要言之，普賢菩薩以金剛慧普入法界，於一切世界無所行、無所住，知一切眾生身皆即非身，無去無來，得無斷盡、無差別自在神通，無依無作，無有動轉，至於法界究竟邊際。善男子！若有得見普賢菩薩，若得承事，若得聞名，若有思惟，若有憶念，若生信解，若勤觀察，若始趣向，若正求覓，若興誓願，相續不絕，皆獲利益，無空過者。」

At that time, when Samantacakṣus Bodhisattva heard the Buddha describe Samantabhadra Bodhisattva's pure virtues, he attained ten thousand asaṃkhyeya samādhis. Using the power of these samādhis, he again observed everywhere, eagerly wishing to see Samantabhadra Bodhisattva, but still could not perceive him. All the other bodhisattvas in the assembly also could not see him. Then Samantacakṣus Bodhisattva emerged from samādhi and said to the Buddha: "World-Honored One! I have entered ten thousand asaṃkhyeya samādhis seeking to see Samantabhadra, but still could not find him. I could not see his body or his bodily actions, his speech or verbal actions, his mind or mental actions, his seat or his dwelling place - I could not see any of these."

The Buddha said: "Indeed, indeed! Good son! You should know that this is all due to Samantabhadra Bodhisattva abiding in the power of inconceivable liberation. Samantacakṣus, what do you think? Can anyone describe the abodes of the various illusory appearances within the words of illusory techniques?" He answered: "No." The Buddha said: "Samantacakṣus! If even the illusory appearances within illusions cannot be described, how much less can one enter into or see Samantabhadra Bodhisattva's secret bodily realm, secret verbal realm, and secret mental realm! Why? Because Samantabhadra Bodhisattva's realm is extremely profound, inconceivable, measureless, and beyond measure. In short, Samantabhadra Bodhisattva, with vajra-like wisdom, universally enters the Dharmadhātu. In all worlds he has no coming or going, no abiding. He knows that the bodies of all sentient beings are non-bodies, without coming or going. He has attained uninterrupted, undifferentiated, sovereign spiritual powers that are without support or fabrication, without any movement, reaching to the ultimate bounds of the Dharmadhātu.

Good son! If anyone sees Samantabhadra Bodhisattva, serves him, hears his name, thinks of him, remembers him, develops faith and understanding in him, diligently contemplates him, begins to turn towards him, correctly seeks him, or makes vows regarding him continuously without interruption - all will gain benefit, and none of it will be in vain."

爾時，普眼及一切菩薩眾於普賢菩薩心生渴仰，願得瞻覲，作如是言：「南無一切諸佛！南無普賢菩薩！」如是三稱，頭頂禮敬。爾時，佛告普眼菩薩及諸眾會言：「諸佛子！汝等宜更禮敬普賢，慇懃求請，又應專至觀察十方，想普賢身現在其前。如是思惟，周遍法界，深心信解，厭離一切，誓與普賢同一行願：入於不二真實之法，其身普現一切世間，悉知眾生諸根差別，遍一切處集普賢道。若能發起如是大願，則當得見普賢菩薩。」是時，普眼聞佛此語，與諸菩薩俱時頂禮，求請得見普賢大士。

At that time, Samantacakṣus and all the bodhisattvas developed a longing admiration for Samantabhadra Bodhisattva, wishing to behold him. They said: "Homage to all Buddhas! Homage to Samantabhadra Bodhisattva!" They recited this three times, bowing their heads in reverence.

Then, the Buddha said to Samantacakṣus Bodhisattva and the assembly: "Sons of Buddha! You should further pay homage to Samantabhadra, earnestly requesting and diligently observing the ten directions, imagining Samantabhadra's body appearing before you. Contemplate thus, pervading the entire Dharmadhātu, with deep faith and understanding, becoming weary of all things, vowing to share the same practices and aspirations as Samantabhadra: entering the non-dual true Dharma, manifesting one's body in all worlds, knowing the different faculties of all beings, and gathering Samantabhadra's path in all places. If you can give rise to such great vows, you will be able to see Samantabhadra Bodhisattva." At that time, upon hearing these words from the Buddha, Samantacakṣus and all the bodhisattvas bowed their heads together, requesting to see the great being Samantabhadra.

爾時，普賢菩薩即以解脫神通之力，如其所應為現色身，令彼一切諸菩薩眾皆見普賢親近如來，於此一切菩薩眾中坐蓮華座；亦見於餘一切世界一切佛所，從彼次第相續而來；亦見在彼一切佛所，演說一切諸菩薩行，開示一切智智之道，闡明一切菩薩神通，分別一切菩薩威德，示現一切三世諸佛。是時，普眼菩薩及一切菩薩眾見此神變，其心踊躍，生大歡喜，莫不頂禮普賢菩薩，心生尊重，如見十方一切諸佛。

Then, Samantabhadra Bodhisattva, using the power of his liberated spiritual abilities, manifested a physical form as appropriate, causing all the bodhisattvas to see Samantabhadra close to the Tathagata, seated on a lotus throne among all the bodhisattvas. They also saw him in all other world systems in the presence of all Buddhas, coming from there in succession. They also saw him in the presence of all those Buddhas, expounding on all bodhisattva practices, revealing the path of omniscience, elucidating all bodhisattva spiritual powers, distinguishing all bodhisattva majestic virtues, and demonstrating all Buddhas of the three times. At this time, Samantacakṣus Bodhisattva and all the bodhisattvas witnessed this miraculous transformation. Their hearts leaped with joy, and they were filled with great delight. All of them bowed to Samantabhadra Bodhisattva, their hearts filled with reverence, as if seeing all the Buddhas of the ten directions.

是時，以佛大威神力及諸菩薩信解之力、普賢菩薩本願力故，自然而雨十千種雲。所謂：種種華雲、種種鬘雲、種種香雲、種種末香雲、種種蓋雲、種種衣雲、種種嚴具雲、種種珍寶雲、種種燒香雲、種種繒綵雲。不可說世界六種震動；奏天音樂，其聲遠聞不可說世界；放大光明，其光普照不可說世界，令三惡趣悉得除滅，嚴淨不可說世界，令不可說菩薩入普賢行、不可說菩薩成普賢行，不可說菩薩於普賢行願悉得圓滿成阿耨多羅三藐三菩提。

At that time, by the great spiritual power of the Buddha, the power of faith and understanding of all the bodhisattvas, and the power of Samantabhadra Bodhisattva's original vows, there naturally rained down ten thousand kinds of clouds. Namely: various flower clouds, various garland clouds, various incense clouds, various powdered incense clouds, various canopy clouds, various clothing clouds, various ornament clouds, various jewel clouds, various burning incense clouds, and various silk clouds. Unspeakable worlds shook in six ways; celestial music played, its sound heard in unspeakable worlds; great light was emitted, illuminating unspeakable worlds, eliminating the three evil destinies, purifying unspeakable worlds, causing unspeakable bodhisattvas to enter Samantabhadra's practices, unspeakable bodhisattvas to perfect Samantabhadra's practices, and unspeakable bodhisattvas to completely fulfill Samantabhadra's practices and vows, attaining anuttara-samyak-sambodhi.

爾時，普眼菩薩白佛言：「世尊！普賢菩薩是住大威德者、住無等者、住無過者、住不退者、住平等者、住不壞者、住一切差別法者、住一切無差別法者、住一切眾生善巧心所住者、住一切法自在解脫三昧者。」佛言：「如是如是！普眼！如汝所說，普賢菩薩有阿僧祇清淨功德，所謂：無等莊嚴功德、無量寶功德、不思議海功德、無量相功德、無邊雲功德、無邊際不可稱讚功德、無盡法功德、不可說功德、一切佛功德、稱揚讚歎不可盡功德。」

At that time, Samantacakṣus Bodhisattva said to the Buddha: "World-Honored One! Samantabhadra Bodhisattva dwells in great majesty, dwells in incomparability, dwells in flawlessness, dwells in non-regression, dwells in equality, dwells in indestructibility, dwells in all differentiated dharmas, dwells in all undifferentiated dharmas, dwells in the skillful minds of all sentient beings, and dwells in the samadhi of self-mastery and liberation of all dharmas."

The Buddha said: "Indeed, indeed! Samantacakṣus! As you have said, Samantabhadra Bodhisattva possesses incalculable pure merits, namely: the merit of incomparable adornment, the merit of immeasurable treasures, the merit of inconceivable oceans, the merit of immeasurable marks, the merit of boundless clouds, the merit of boundless indescribable praises, the merit of inexhaustible dharmas, the merit beyond description, the merit of all Buddhas, and the merit of endless praise and acclaim."

爾時，如來告普賢菩薩言：「普賢！汝應為普眼及此會中諸菩薩眾說十三昧，令得善入，成滿普賢所有行願。諸菩薩摩訶薩說此十大三昧故，令過去菩薩已得出離，現在菩薩今得出離，未來菩薩當得出離。何者為十？一者普光大三昧，二者妙光大三昧，三者次第遍往諸佛國土大三昧，四者清淨深心行大三昧，五者知過去莊嚴藏大三昧，六者智光明藏大三昧，七者了知一切世界佛莊嚴大三昧，八者眾生差別身大三昧，九者法界自在大三昧，十者無礙輪大三昧。此十大三昧，諸大菩薩乃能善入，去、來、現在一切諸佛已說、當說、現說。若諸菩薩愛樂尊重，修習不懈，則得成就如是之人，則名為佛，則名如來，亦則名為得十力人，亦名導師，亦名大導師，亦名一切智，亦名一切見，亦名住無礙，亦名達諸境，亦名一切法自在。此菩薩普入一切世界，而於世界無所著；普入一切眾生界，而於眾生無所取；普入一切身，而於身無所礙；普入一切法界，而知法界無有邊。親近三世一切佛，明見一切諸佛法，巧說一切文字，了達一切假名，成就一切菩薩清淨道，安住一切菩薩差別行。於一念中，普得一切三世智，普知一切三世法，普說一切諸佛教，普轉一切不退輪，於去、來、現在一一世，普證一切菩提道；於此一一菩提中，普了一切佛所說。此是諸菩薩法相門，是諸菩薩智覺門，是一切種智無勝幢門，是普賢菩薩諸行願門，是猛利神通誓願門，是一切總持辯才門，是三世諸法差別門，是一切諸佛示現門，是以薩婆若安立一切眾生門，是以佛神力嚴淨一切世界門。若菩薩入此三昧，得法界力無有窮盡，得虛空行無有障礙；得法王位無量自在，譬如世間灌頂受職。得無邊智，一切通達；得廣大力，十種圓滿；成無諍心，入寂滅際；大悲無畏，猶如師子；為智慧丈夫，然正法明燈；一切功德歎不可盡，聲聞、獨覺莫能思議；得法界智，住無動際，而能隨俗種種開演；住於無相，善入法相；得自性清淨藏，生如來清淨家；善開種種差別法門，而以智慧了無所有；善知於時，常行法施開悟一切，名為智者；普攝眾生，悉令清淨；以方便智示成佛道，而常修行菩薩之行無有斷盡；入一切智方便境界，示現種種廣大神通。是故，普賢！汝今應當分別廣說一切菩薩十大三昧，今此眾會咸皆願聞。」

At that time, the Tathāgata said to Samantabhadra Bodhisattva: "Samantabhadra, you should explain the ten samādhis to Samantacakṣus and all the bodhisattvas in this assembly, enabling them to enter well and fulfill all of Samantabhadra's practices and vows. Because the bodhisattva-mahāsattvas explain these ten great samādhis, bodhisattvas of the past have already attained liberation, bodhisattvas of the present are now attaining liberation, and bodhisattvas of the future will attain liberation. What are these ten?

1. The great samādhi of universal light
2. The great samādhi of wondrous light
3. The great samādhi of successive travel to all buddha lands
4. The great samādhi of pure profound mind practice
5. The great samādhi of knowledge of past treasuries of adornments
6. The great samādhi of treasury of the light of wisdom
7. The great samādhi of understanding the Buddha's adornments in all worlds
8. The great samādhi of the differentiated bodies of sentient beings
9. The great samādhi of self-mastery in the Dharmadhātu
10. The great samādhi of the unobstructed wheel

Only the great bodhisattvas can skillfully enter these ten great samādhis. All buddhas of the past, present, and future have explained, will explain, and are explaining them. If bodhisattvas cherish, respect, and practice these diligently without laziness, they will achieve realization. Such a person is called a Buddha, called a Tathāgata, also called one who has attained the ten powers, also called a guide, also called a great guide, also called all-knowing, also called all-seeing, also called dwelling without obstruction, also called one who has reached all realms, also called self-mastery in all dharmas.

This bodhisattva universally enters all worlds, yet is not attached to worlds; universally enters all realms of sentient beings, yet does not grasp at sentient beings; universally enters all bodies, yet is unobstructed by bodies; universally enters all dharmadhātus, yet knows the Dharmadhātu is boundless. They draw near to all buddhas of the three times, clearly see all buddhas' dharmas, skillfully explain all written words, comprehend all conventional designations, accomplish all bodhisattvas' pure paths, and abide in all bodhisattvas' differentiated practices.

In a single thought, they universally attain the wisdom of all three times, universally know all dharmas of the three times, universally expound all buddhas' teachings, universally turn all irreversible wheels, in each world of the past, present and future, universally realize all paths to enlightenment; within each enlightenment, they universally understand all that the buddhas have taught.

This is the gateway of all bodhisattvas' dharma characteristics, the gateway of all bodhisattvas' wisdom and awakening, the unsurpassed banner gateway of omniscience, the gateway of all Samantabhadra Bodhisattva's practices and vows, the gateway of fierce spiritual powers and vows, the gateway of all dhāraṇīs and eloquence, the gateway of the differentiation of all dharmas of the three times, the gateway of all buddhas' manifestations, the gateway of establishing all sentient beings through omniscience, and the gateway of purifying all worlds through the Buddha's spiritual powers.

If a bodhisattva enters this samādhi, they attain the inexhaustible power of the Dharmadhatu, attain unobstructed practice in empty space; attain the position of Dharma King with immeasurable sovereignty, like receiving royal anointment in the world. They attain boundless wisdom, comprehending everything; attain vast power, perfecting the ten aspects; accomplish a non-contentious mind, entering the realm of quiescence; with great compassion and fearlessness, like a lion; as a person of wisdom, they light the lamp of the true Dharma; all their merits are beyond praise, inconceivable to śrāvakas and pratyekabuddhas; they attain the wisdom of the Dharmadhātu, abiding at the immovable limit, yet able to expound in various ways according to worldly custom; dwelling in non-characteristics, they skillfully enter dharma characteristics; attaining the treasury of inherent purity, they are born into the Tathāgata's pure family; skillfully opening various differentiated dharma gates, yet through wisdom understanding there is nothing to be attained; skillfully knowing the times, they constantly practice giving the Dharma to enlighten all, and are called wise ones; they universally embrace all sentient beings, causing them all to be purified; through expedient wisdom they demonstrate the path to buddhahood, while constantly cultivating the bodhisattva practices without end; entering the realm of expedient means of all-knowledge, they manifest various vast spiritual powers.

Therefore, Samantabhadra, you should now extensively explain in detail the ten great samādhis of all bodhisattvas. This assembly all wishes to hear it."

1 - Universal Light Samadhi / 普光明三昧

爾時，普賢菩薩承如來旨，觀普眼等諸菩薩眾而告之言：

At that time, Samantabhadra Bodhisattva, following the Buddha's instruction, looked at Samantacakṣus and the other bodhisattvas and said to them:

「佛子！云何為菩薩摩訶薩普光明三昧？佛子！此菩薩摩訶薩有十種無盡法。何者為十？所謂：諸佛出現智無盡、眾生變化智無盡、世界如影智無盡、深入法界智無盡、善攝菩薩智無盡、菩薩不退智無盡、善觀一切法義智無盡、善持心力智無盡、住廣大菩提心智無盡、住一切佛法一切智願力智無盡。佛子！是名菩薩摩訶薩十種無盡法。佛子！此菩薩摩訶薩發十種無邊心。何等為十？所謂：發度脫一切眾生無邊心；發承事一切諸佛無邊心；發供養一切諸佛無邊心；發普見一切諸佛無邊心；發受持一切佛法不忘失無邊心；發示現一切佛無量神變無邊心；發為得佛力故，不捨一切菩提行無邊心；發普入一切智微細境界，說一切佛法無邊心；發普入佛不思議廣大境界無邊心；發於佛辯才起深志樂，領受諸佛法無邊心；發示現種種自在身，入一切如來道場眾會無邊心。是為十。佛子！此菩薩摩訶薩有十種入三昧差別智。何者為十？所謂：東方入定西方起，西方入定東方起，南方入定北方起，北方入定南方起，東北方入定西南方起，西南方入定東北方起，西北方入定東南方起，東南方入定西北方起，下方入定上方起，上方入定下方起。是為十。

"Buddhaputra! What is the Universal Light Samadhi of the bodhisattva mahasattvas? Buddhaputra! These bodhisattva mahasattvas have ten kinds of inexhaustible dharmas. What are these ten? Namely: the inexhaustible wisdom of the appearance of all Buddhas, the inexhaustible wisdom of the transformations of sentient beings, the inexhaustible wisdom of worlds as illusions, the inexhaustible wisdom of deeply entering the Dharmadhātu, the inexhaustible wisdom of skillfully embracing bodhisattvas, the inexhaustible wisdom of bodhisattvas' non-regression, the inexhaustible wisdom of skillfully observing the meaning of all dharmas, the inexhaustible wisdom of skillfully maintaining mental power, the inexhaustible wisdom of abiding in the vast bodhicitta, and the inexhaustible wisdom and vow-power of abiding in all Buddha dharmas and all-knowing. Buddhaputra! These are called the ten kinds of inexhaustible dharmas of bodhisattva mahasattvas.

Buddhaputra! These bodhisattva mahasattvas give rise to ten kinds of boundless minds. What are these ten? Namely: giving rise to the boundless mind to liberate all sentient beings; giving rise to the boundless mind to serve all Buddhas; giving rise to the boundless mind to make offerings to all Buddhas; giving rise to the boundless mind to universally see all Buddhas; giving rise to the boundless mind to receive and uphold all Buddha dharmas without forgetting; giving rise to the boundless mind to manifest all Buddhas' immeasurable spiritual transformations; giving rise to the boundless mind to not abandon any bodhisattva practices in order to attain Buddha's power; giving rise to the boundless mind to universally enter the subtle realms of all wisdom and expound all Buddha dharmas; giving rise to the boundless mind to universally enter the inconceivable vast realms of the Buddhas; giving rise to the boundless mind to deeply delight in the Buddha's eloquence and receive the dharmas of all Buddhas; giving rise to the boundless mind to manifest various sovereign bodies and enter the assemblies at all Tathagatas' sites of enlightenment. These are the ten.

Buddhaputra! These bodhisattva mahasattvas have ten kinds of differentiated wisdom for entering samadhi. What are these ten? Namely: entering samadhi in the east and arising in the west, entering samadhi in the west and arising in the east, entering samadhi in the south and arising in the north, entering samadhi in the north and arising in the south, entering samadhi in the northeast and arising in the southwest, entering samadhi in the southwest and arising in the northeast, entering samadhi in the northwest and arising in the southeast, entering samadhi in the southeast and arising in the northwest, entering samadhi below and arising above, entering samadhi above and arising below. These are the ten.

「佛子！此菩薩摩訶薩有十種入大三昧善巧智。何者為十？佛子！菩薩摩訶薩以三千大千世界為一蓮華，現身遍此蓮華之上結跏趺坐，身中復現三千大千世界，其中有百億四天下，一一四天下現百億身，一一身入百億百億三千大千世界，於彼世界一一四天下現百億百億菩薩修行，一一菩薩修行生百億百億決定解，一一決定解令百億百億根性圓滿，一一根性成百億百億菩薩法不退業。然所現身非一非多，入定、出定無所錯亂。佛子！如羅睺阿脩羅王，本身長七百由旬，化形長十六萬八千由旬，於大海中出其半身，與須彌山而正齊等。佛子！彼阿脩羅王雖化其身長十六萬八千由旬，然亦不壞本身之相，諸蘊、界、處悉皆如本，心不錯亂，不於變化身而作他想，於其本身生非己想，本受生身恒受諸樂，化身常現種種自在神通威力。佛子！阿脩羅王有貪、恚、癡，具足憍慢，尚能如是變現其身；何況菩薩摩訶薩能深了達心法如幻，一切世間皆悉如夢，一切諸佛出興於世皆如影像，一切世界猶如變化，言語音聲悉皆如響，見如實法，以如實法而為其身，知一切法本性清淨，了知身心無有實體，其身普住無量境界，以佛智慧廣大光明淨修一切菩提之行！

Buddhaputra! This bodhisattva mahasattva has ten kinds of skillful wisdom for entering great samadhi. What are these ten? Buddhaputra! The bodhisattva mahasattva takes the three thousand great thousand world system as a single lotus flower, manifesting their body pervading this lotus flower in cross-legged sitting posture. Within their body they again manifest three thousand great thousand world systems, within which there are a hundred billion four-continent worlds. In each four-continent world they manifest a hundred billion bodies. Each body enters a hundred billion times a hundred billion three thousand great thousand world systems. In those world systems, in each four-continent world they manifest a hundred billion times a hundred billion bodhisattvas practicing. Each bodhisattva's practice gives rise to a hundred billion times a hundred billion definitive understandings. Each definitive understanding causes a hundred billion times a hundred billion natures and faculties to be perfected. Each nature and faculty accomplishes a hundred billion times a hundred billion irreversible bodhisattva dharma practices. Yet the manifested bodies are neither one nor many, and there is no confusion in entering or emerging from samadhi.

Buddhaputra! It is like the asura king Rahu, whose original body is seven hundred yojanas tall, but who transforms his form to be 168,000 yojanas tall, emerging half his body from the great ocean to be level with Mount Sumeru. Buddhaputra! Although that asura king transforms his body to be 168,000 yojanas tall, he does not destroy the characteristics of his original body. All his aggregates, elements and sense bases remain as they were originally. His mind is not confused, he does not think of his transformed body as other, nor does he think of his original body as not himself. His original birth body constantly experiences all pleasures, while his transformed body constantly manifests various sovereign spiritual powers.

Buddhaputra! The asura king has greed, anger and delusion, and is full of pride, yet he is still able to transform his body in this way. How much more so can the bodhisattva mahasattva deeply realize that mind-dharmas are like illusions, that all worlds are like dreams, that all buddhas' appearances in the world are like reflections, that all world systems are like magical transformations, that all speech and sounds are like echoes. They see things as they truly are, take true reality as their body, know the inherently pure nature of all dharmas, thoroughly understand that body and mind have no real substance, their body universally abides in infinite realms, and with the Buddha's vast wisdom and light they purely cultivate all practices of enlightenment!

「佛子！菩薩摩訶薩住此三昧，超過世間，遠離世間，無能惑亂，無能映奪。佛子！譬如比丘觀察內身，住不淨觀，審見其身皆是不淨。菩薩摩訶薩亦復如是，住此三昧，觀察法身，見諸世間普入其身，於中明見一切世間及世間法，於諸世間及世間法皆無所著。佛子！是名菩薩摩訶薩第一普光明大三昧善巧智。

Buddhaputra! The bodhisattva mahasattva dwelling in this samadhi transcends the world, is far removed from the world, cannot be confused or deluded, cannot be overshadowed or surpassed. Buddhaputra! It is like a bhikshu contemplating his inner body, abiding in the contemplation of impurity, carefully seeing that his entire body is impure. The bodhisattva mahasattva is also like this - dwelling in this samadhi, they contemplate the Dharma body, seeing all worlds enter into their body, clearly perceiving within it all worlds and worldly dharmas, yet not being attached to any worlds or worldly dharmas. Buddhaputra! This is called the bodhisattva mahasattva's first great samadhi of universal light and its skillful wisdom.

2 - Subtle Light Samadhi / 妙光明三昧

「佛子！云何為菩薩摩訶薩妙光明三昧？佛子！此菩薩摩訶薩能入三千大千世界微塵數三千大千世界，於一一世界現三千大千世界微塵數身，一一身放三千大千世界微塵數光，一一光現三千大千世界微塵數色，一一色照三千大千世界微塵數世界，一一世界中調伏三千大千世界微塵數眾生。是諸世界種種不同，菩薩悉知，所謂：世界雜染、世界清淨、世界所因、世界建立、世界同住、世界光色、世界來往；如是一切，菩薩悉知，菩薩悉入。是諸世界亦悉來入菩薩之身，然諸世界無有雜亂，種種諸法亦不壞滅。

Buddhaputra! What is the Subtle Light Samadhi of the bodhisattva mahasattvas? Buddhaputra! These bodhisattva mahasattvas can enter as many three thousand great thousand worlds as there are dust particles in the three thousand great thousand worlds. In each world, they manifest as many bodies as there are dust particles in the three thousand great thousand worlds. Each body emitting as many light rays as there are dust particles in the three thousand great thousand worlds. Each light ray displays as many colors as there are dust particles in the three thousand great thousand worlds. Each color illuminates as many worlds as there are dust particles in the three thousand great thousand worlds. In each world, they subdue as many sentient beings as there are dust particles in the three thousand great thousand worlds.

These worlds are all different, and the bodhisattvas know them all, namely: defiled worlds, pure worlds, the causes of worlds, the establishment of worlds, worlds that exist together, the light and colors of worlds, and the comings and goings of worlds. The bodhisattvas know and enter all of these. All these worlds also enter the bodies of the bodhisattvas, yet the worlds are not in disarray, and the various dharmas are not destroyed.

佛子！譬如日出遶須彌山、照七寶山，其七寶山及寶山間皆有光影分明顯現，其寶山上所有日影莫不顯現山間影中，其七山間所有日影亦悉顯現山上影中；如是展轉，更相影現，或說日影出七寶山，或說日影出七山間，或說日影入七寶山，或說日影入七山間；但此日影更相照現，無有邊際，體性非有，亦復非無，不住於山，不離於山，不住於水，亦不離水。

Buddhaputra! It is like when the sun rises and circles Mount Sumeru, illuminating the seven jeweled mountains. The light and shadows are clearly visible on all the jeweled mountains and between them. The sun's reflection on the jeweled mountains appears in the shadows between the mountains, and the sun's reflection between the seven mountains also appears in the shadows on the mountains. In this way, the reflections appear back and forth repeatedly.

Some say the sun's reflection emerges from the seven jeweled mountains, some say it emerges from between the seven mountains, some say it enters the seven jeweled mountains, and some say it enters between the seven mountains. However, these sun reflections simply illuminate each other without limit. Their nature is neither existent nor non-existent. They do not abide on the mountains, nor are they separate from the mountains. They do not abide in the water, nor are they separate from the water.

佛子！菩薩摩訶薩亦復如是，住此妙光廣大三昧，不壞世間安立之相，不滅世間諸法自性；不住世界內，不住世界外；於諸世界無所分別，亦不壞於世界之相；觀一切法一相無相，亦不壞於諸法自性；住真如性，恒不捨離。佛子！譬如幻師善知幻術，住四衢道作諸幻事，於一日中一須臾頃，或現一日，或現一夜，或復現作七日七夜、半月一月、一年百年，隨其所欲皆能示現城邑聚落、泉流河海、日月雲雨、宮殿屋宅，如是一切靡不具足；不以示現經年歲故，壞其根本一日一時；不以本時極短促故，壞其所現日月年歲；幻相明現，本日不滅。菩薩摩訶薩亦復如是，入此妙光廣大三昧，現阿僧祇世界入一世界。其阿僧祇世界一一皆有地、水、火、風、大海、諸山、城邑、聚落、園林、屋宅、天宮、龍宮、夜叉宮、乾闥婆宮、阿脩羅宮、迦樓羅宮、緊那羅宮、摩睺羅伽宮，種種莊嚴皆悉具足。欲界、色界、無色界，小千世界、大千世界，業行果報，死此生彼。一切世間所有時節、須臾、晝夜、半月、一月、一歲、百歲、成劫、壞劫，雜染國土、清淨國土、廣大國土、狹小國土，於中諸佛出興于世，佛剎清淨，菩薩眾會周匝圍遶，神通自在，教化眾生。其諸國土所在方處，無量人眾悉皆充滿，殊形異趣種種眾生無量無邊不可思議，去、來、現在清淨業力出生無量上妙珍寶。如是等事，咸悉示現，入一世界。菩薩於此普皆明見，普入普觀，普思普了，以無盡智皆如實知，不以彼世界多故壞此一世界，不以此世界一故壞彼多世界。何以故？菩薩知一切法皆無我故，是名：入無命法、無作法者；菩薩於一切世間勤修行無諍法故，是名：住無我法者；菩薩如實見一切身皆從緣起故，是名：住無眾生法者；菩薩知一切生滅法皆從因生故，是名：住無補伽羅法者；菩薩知諸法本性平等故，是名：住無意生、無摩納婆法者；菩薩知一切法本性寂靜故，是名：住寂靜法者；菩薩知一切法一相故，是名：住無分別法者；菩薩知法界無有種種差別法故，是名：住不思議法者；菩薩勤修一切方便，善調伏眾生故，是名：住大悲法者。

Buddhaputra! The bodhisattva mahasattva is also like this. Abiding in this vast and great Subtle Light Samadhi, they do not destroy the appearances established in the world, nor do they extinguish the inherent nature of worldly phenomena. They do not dwell inside or outside of worlds. They make no discriminations among worlds, yet they do not destroy the characteristics of worlds. They observe all phenomena as having one characteristic, which is no characteristic, yet they do not destroy the inherent nature of phenomena. They abide in true suchness, never abandoning it.

Buddhaputra! It is like a magician skilled in magical arts who stands at a crossroads performing various magical feats. In a single day, in an instant, he can make appear one day, or one night, or even seven days and nights, half a month, a month, a year, or a hundred years. According to his wishes, he can manifest cities, villages, springs, rivers, seas, sun, moon, clouds, rain, palaces, and houses - all these appear complete. The manifestation of years does not destroy the original single day and moment, nor does the brevity of the original time destroy the manifested days, months, and years. The magical appearances are clearly visible, yet the original day is not destroyed.

Similarly, when the bodhisattva mahasattva enters this vast and great Subtle Light Samadhi, they manifest countless worlds entering into a single world. In each of these countless worlds, there are earth, water, fire, wind, great oceans, mountains, cities, villages, gardens, houses, heavenly palaces, dragon palaces, yaksha palaces, gandharva palaces, asura palaces, garuda palaces, kinnara palaces, mahoraga palaces, all completely adorned. There are desire realms, form realms, formless realms, small chiliocosms, great chiliocosms, karmic actions and their fruits, death here and rebirth there. All worldly time periods - moments, days and nights, fortnights, months, years, centuries, formation and destruction of kalpas, defiled lands, pure lands, vast lands, narrow lands - in these, Buddhas appear in the world, with pure Buddha lands, surrounded by assemblies of bodhisattvas, exercising spiritual powers freely, teaching sentient beings. In all these lands and places, countless multitudes of people fill them completely. Beings of different forms and destinies, immeasurable and inconceivable, past, present, and future, through the power of pure karma produce countless supreme and wondrous jewels. All such things are manifested entering into a single world.

The bodhisattva clearly perceives all of this, universally entering, observing, contemplating, and understanding. With inexhaustible wisdom, they know all as it truly is. The multiplicity of those worlds does not destroy this single world, nor does the unity of this world destroy the multiplicity of those worlds. Why is this? Because the bodhisattva knows that all phenomena are without self. This is called entering the dharma of no life and no action. Because the bodhisattva diligently cultivates non-contention in all worlds, this is called abiding in the dharma of no-self. Because the bodhisattva truly sees that all bodies arise from conditions, this is called abiding in the dharma of no sentient beings. Because the bodhisattva knows that all phenomena of birth and death arise from causes, this is called abiding in the dharma of no pudgala (person). Because the bodhisattva knows the original nature of all phenomena is equal, this is called abiding in the dharma of no mind-born beings and no manava (young man). Because the bodhisattva knows the original nature of all phenomena is tranquil, this is called abiding in the dharma of tranquility. Because the bodhisattva knows all phenomena have one characteristic, this is called abiding in the dharma of non-discrimination. Because the bodhisattva knows there are no various differentiated dharmas in the Dharmadhātu, this is called abiding in the inconceivable dharma. Because the bodhisattva diligently cultivates all skillful means to tame sentient beings, this is called abiding in the dharma of great compassion.

「佛子！菩薩如是能以阿僧祇世界入一世界，知無數眾生種種差別，見無數菩薩各各發趣，觀無數諸佛處處出興；彼諸如來所演說法，其諸菩薩悉能領受，亦見自身於中修行；然不捨此處而見在彼，亦不捨彼處而見在此，彼身、此身無有差別。入法界故，常勤觀察無有休息，不捨智慧無退轉故。如有幻師隨於一處作諸幻術，不以幻地故壞於本地，不以幻日故壞於本日。菩薩摩訶薩亦復如是，於無國土現有國土，於有國土現無國土；於有眾生現無眾生，於無眾生現有眾生；無色現色，色現無色；初不亂後，後不亂初。菩薩了知一切世法悉亦如是，同於幻化。知法幻故，知智幻；知智幻故，知業幻；知智幻、業幻已，起於幻智，觀一切業如世幻者，不於處外而現其幻，亦不於幻外而有其處。菩薩摩訶薩亦復如是，不於虛空外入世間，亦不於世間外入虛空。何以故？虛空、世間無差別故，住於世間亦住虛空。菩薩摩訶薩於虛空中能見、能修一切世間種種差別妙莊嚴業，於一念頃悉能了知無數世界若成若壞，亦知諸劫相續次第；能於一念現無數劫，亦不令其一念廣大。菩薩摩訶薩得不思議解脫幻智，到於彼岸；住於幻際，入世幻數，思惟諸法悉皆如幻；不違幻世，盡於幻智，了知三世與幻無別，決定通達，心無邊際。如諸如來住如幻智，其心平等；菩薩摩訶薩亦復如是，知諸世間皆悉如幻，於一切處皆無所著、無有我所。如彼幻師作諸幻事，雖不與彼幻事同住，而於幻事亦無迷惑；菩薩摩訶薩亦復如是，知一切法到於彼岸，心不計我能入於法，亦不於法而有錯亂。是為菩薩摩訶薩第二妙光明大三昧善巧智。

Buddhaputra! The bodhisattva is thus able to enter countless worlds into a single world, knowing the various differences among innumerable sentient beings, seeing innumerable bodhisattvas each setting forth, observing innumerable Buddhas emerging in various places. The Dharma expounded by those Tathagatas, all those bodhisattvas are able to receive and understand, and they also see themselves practicing within it. Yet they do not abandon this place while seeing themselves there, nor do they abandon that place while seeing themselves here - there is no difference between that body and this body. Because they enter the Dharmadhātu, they constantly and diligently observe without rest, not abandoning wisdom and without regression.

It is like a magician who performs various magical feats in one place, not destroying the original ground with the illusory ground, nor destroying the original sun with the illusory sun. The bodhisattva mahasattva is also like this - manifesting lands where there are no lands, and manifesting no lands where there are lands; manifesting no sentient beings where there are sentient beings, and manifesting sentient beings where there are no sentient beings; manifesting form where there is no form, and manifesting no form where there is form; the beginning does not confuse the end, and the end does not confuse the beginning.

The bodhisattva understands that all worldly phenomena are also like this, the same as illusions. Knowing phenomena are illusory, they know wisdom is illusory; knowing wisdom is illusory, they know karma is illusory. Having known that wisdom and karma are illusory, they give rise to illusory wisdom, observing all karma as worldly illusions, not manifesting illusions outside of places, nor having places outside of illusions.

The bodhisattva mahasattva is also like this - not entering the world from outside of empty space, nor entering empty space from outside the world. Why? Because empty space and the world have no difference, abiding in the world is also abiding in empty space. The bodhisattva mahasattva is able to see and cultivate within empty space all the various wondrous and ornamental karmic activities of all worlds. In a single thought-moment, they are able to fully know countless worlds, whether forming or disintegrating, and also know the sequential continuity of all kalpas. They are able to manifest countless kalpas in a single thought-moment, yet do not cause that single thought-moment to expand.

The bodhisattva mahasattva attains inconceivable liberating illusory wisdom, reaching the other shore. Abiding at the edge of illusion, entering the numbers of worldly illusions, they contemplate all phenomena as entirely like illusions. Not contradicting the illusory world, exhausting illusory wisdom, they thoroughly know the three times as no different from illusions, decisively penetrating this with a mind without limits. Just as all Tathagatas abide in illusory wisdom with equanimous minds, bodhisattva mahasattvas are also like this - knowing all worlds are entirely like illusions, they are without attachment anywhere and without any sense of possession.

Like that magician performing various magical feats, though not dwelling together with those illusions, yet also not being confused by the illusions; the bodhisattva mahasattva is also like this - knowing all phenomena reach the other shore, their mind does not conceive of an "I" that can enter into phenomena, nor do they become confused about phenomena. This is the bodhisattva mahasattva's second great samadhi of wondrous light and its skillful wisdom.

3 - Successive Traveling to all Buddha Lands with Spiritual Powers Samadhi / 次第遍往諸佛國土神通三昧

「佛子！云何為菩薩摩訶薩次第遍往諸佛國土神通三昧？佛子！此菩薩摩訶薩過於東方無數世界，復過爾所世界微塵數世界，於彼諸世界中入此三昧，或剎那入，或須臾入，或相續入，或日初分時入，或日中分時入，或日後分時入，或夜初分時入，或夜中分時入，或夜後分時入，或一日入，或五日入，或半月入，或一月入，或一年入，或百年入，或千年入，或百千年入，或億年入，或百千億年入，或百千那由他億年入，或一劫入，或百劫入，或百千劫入，或百千那由他億劫入，或無數劫入，或無量劫入，或無邊劫入，或無等劫入，或不可數劫入，或不可稱劫入，或不可思劫入，或不可量劫入，或不可說劫入，或不可說不可說劫入，若久、若近、若法、若時，種種不同。菩薩於彼不生分別，心無染著，不作二、不作不二，不作普、不作別，雖離此分別而以神通方便從三昧起，於一切法不忘不失至於究竟。譬如日天子周行照曜，晝夜不住；日出名晝，日沒名夜，晝亦不生，夜亦不滅。菩薩摩訶薩於無數世界入神通三昧，入三昧已，明見爾所無數世界亦復如是。佛子！是為菩薩摩訶薩第三次第遍往諸佛國土神通大三昧善巧智。

Buddhaputra! What is the Successive Traveling to all Buddha Lands with Spiritual Powers Samadhi of the bodhisattva mahasattvas? Buddhaputra! These bodhisattva mahasattvas pass beyond countless world systems in the eastern direction, and further pass beyond as many world systems as there are dust particles in those world systems. In all those world systems, they enter this samadhi, either for an instant, or for a moment, or continuously, or during the early part of the day, or during the middle part of the day, or during the latter part of the day, or during the first watch of the night, or during the middle watch of the night, or during the last watch of the night, or for one day, or for five days, or for half a month, or for one month, or for one year, or for a hundred years, or for a thousand years, or for a hundred thousand years, or for a billion years, or for a hundred thousand billion years, or for a hundred thousand nayuta billion years, or for one kalpa, or for a hundred kalpas, or for a hundred thousand kalpas, or for a hundred thousand nayuta billion kalpas, or for countless kalpas, or for measureless kalpas, or for boundless kalpas, or for incomparable kalpas, or for innumerable kalpas, or for inexpressible kalpas, or for inconceivable kalpas, or for immeasurable kalpas, or for unspeakable kalpas, or for unspeakably unspeakable kalpas, whether long or short, whether in terms of phenomena or time, in various ways.

The bodhisattvas do not make discriminations among these, their minds are free from attachments, they do not make dualities or non-dualities, they do not universalize or particularize. Although they are free from such discriminations, they use their spiritual powers and skillful means to arise from samadhi, not forgetting or losing any dharmas, reaching the ultimate. It is like the sun god traveling and shining, not stopping day or night; when the sun rises it is called day, when it sets it is called night, yet day is not born and night does not cease. Similarly, when bodhisattva mahasattvas enter the spiritual power samadhi in countless world systems, having entered samadhi, they clearly see all those countless world systems in the same way.

Buddhaputra! This is called the bodhisattva mahasattva's third great samadhi of successive traveling to all Buddha lands with spiritual powers and its skillful wisdom.

4 - Pure Profound Mind Practice Samadhi / 清淨深心行三昧

「佛子！云何為菩薩摩訶薩清淨深心行三昧？佛子！此菩薩摩訶薩知諸佛身數等眾生，見無量佛過阿僧祇世界微塵數。於彼一一諸如來所，以一切種種妙香而作供養，以一切種種妙華而作供養，以一切種種蓋大如阿僧祇佛剎而作供養，以超過一切世界一切上妙莊嚴具而作供養，散一切種種寶而作供養，以一切種種莊嚴具莊嚴經行處而作供養，以一切無數上妙摩尼寶藏而作供養，以佛神力所流出過諸天上味飲食而作供養，一切佛剎種種上妙諸供養具，能以神力普皆攝取而作供養。於彼一一諸如來所，恭敬尊重，頭頂禮敬，舉身布地，請問佛法，讚佛平等，稱揚諸佛廣大功德，入於諸佛所入大悲，得佛平等無礙之力；於一念頃，一切佛所勤求妙法，然於諸佛出興於世、入般涅槃，如是之相皆無所得。如散動心，了別所緣，心起不知何所緣起，心滅不知何所緣滅；此菩薩摩訶薩亦復如是，終不分別如來出世及涅槃相。佛子！如日中陽焰，不從雲生，不從池生，不處於陸，不住於水，非有非無，非善非惡，非清非濁，不堪飲漱，不可穢污，非有體非無體，非有味非無味，以因緣故而現水相，為識所了，遠望似水而興水想，近之則無，水想自滅；此菩薩摩訶薩亦復如是，不得如來出興於世及涅槃相。諸佛有相及以無相，皆是想心之所分別。佛子！此三昧名為：清淨深心行。菩薩摩訶薩於此三昧，入已而起，起已不失。譬如有人從睡得寤，憶所夢事，覺時雖無夢中境界，而能憶念、心不忘失。菩薩摩訶薩亦復如是，入於三昧，見佛聞法，從定而起，憶持不忘，而以此法開曉一切道場眾會，莊嚴一切諸佛國土，無量義趣悉得明達，一切法門皆亦清淨，然大智炬，長諸佛種，無畏具足，辯才不竭，開示演說甚深法藏。是為菩薩摩訶薩第四清淨深心行大三昧善巧智。

Buddhaputra! What is the Pure Profound Mind Practice Samadhi of the bodhisattva mahasattvas? Buddhaputra! These bodhisattva mahasattvas know that the number of Buddha bodies equals the number of sentient beings, and they see countless Buddhas exceeding the number of dust particles in innumerable world systems. Before each of these Tathagatas, they make offerings with all kinds of wonderful incense, all kinds of exquisite flowers, all kinds of canopies as vast as innumerable Buddha lands, all kinds of supreme adornments surpassing all worlds, scattering all kinds of jewels, adorning the walking paths with all kinds of ornaments, offering countless supreme mani jewel treasures, offering food and drink with flavors surpassing those of the heavens produced by the Buddha's spiritual power, and using spiritual powers to gather and offer all kinds of supreme offerings from all Buddha lands.

Before each of these Tathagatas, they pay reverence and respect, bowing their heads in homage, prostrating their entire bodies on the ground, inquiring about the Buddha's teachings, praising the Buddha's equality, extolling the Buddhas' vast merits, entering into the great compassion that all Buddhas enter, attaining the Buddha's equal and unobstructed power. In a single thought-moment, they diligently seek the wondrous Dharma from all Buddhas, yet they do not perceive any characteristics of the Buddhas' appearance in the world or entry into parinirvana.

Like a scattered and agitated mind that distinguishes objects but does not know from where thoughts arise or cease, these bodhisattva mahasattvas also do not discriminate between the characteristics of the Tathagata's appearance in the world and entry into nirvana. Buddhaputra! It is like a mirage in the midday sun, which does not arise from clouds or pools, does not abide on land or in water, is neither existent nor non-existent, neither good nor evil, neither clear nor turbid, cannot be drunk or rinsed with, cannot be defiled, has neither substance nor lack of substance, neither taste nor lack of taste. Due to causes and conditions, it appears as water, is understood by consciousness, seen from afar it gives rise to the idea of water, but upon approaching it, the idea of water disappears. These bodhisattva mahasattvas are also like this, not perceiving the characteristics of the Tathagata's appearance in the world or entry into nirvana. The characteristics and non-characteristics of all Buddhas are all discriminations of the conceptual mind.

Buddhaputra! This samadhi is called the Pure Profound Mind Practice. When bodhisattva mahasattvas enter this samadhi, they arise from it without losing it. It is like a person waking from sleep and remembering what they dreamed - although the dream state is no longer present when awake, they can still recall it without forgetting. Similarly, bodhisattva mahasattvas enter this samadhi, see Buddhas and hear the Dharma, and upon arising from concentration, they remember without forgetting. They use this Dharma to enlighten all assemblies at sites of enlightenment, adorn all Buddha lands, fully comprehend countless meanings, purify all Dharma gates, light the torch of great wisdom, extend the lineage of all Buddhas, perfect fearlessness, possess inexhaustible eloquence, and reveal and expound the profound Dharma treasury.

This is the bodhisattva mahasattva's fourth great samadhi of pure profound mind practice and its skillful wisdom.

5 - Knowledge of Past Treasuries of Adornments / 知過去莊嚴藏三昧

「佛子！云何為菩薩摩訶薩知過去莊嚴藏三昧？佛子！此菩薩摩訶薩能知過去諸佛出現，所謂：劫次第中諸剎次第，剎次第中諸劫次第，劫次第中諸佛出現次第，佛出現次第中說法次第，說法次第中諸心樂次第，心樂次第中諸根次第，根次第中調伏次第，調伏次第中諸佛壽命次第，壽命次第中知億那由他年歲數量次第。佛子！此菩薩摩訶薩得如是無邊次第智故，則知過去諸佛，則知過去諸剎，則知過去諸法門，則知過去諸劫，則知過去諸法，則知過去諸心，則知過去諸解，則知過去諸眾生，則知過去諸煩惱，則知過去諸儀式，則知過去諸清淨。佛子！此三昧名：過去清淨藏，於一念中，能入百劫，能入千劫，能入百千劫，能入百千億那由他劫，能入無數劫，能入無量劫，能入無邊劫，能入無等劫，能入不可數劫，能入不可稱劫，能入不可思劫，能入不可量劫，能入不可說劫，能入不可說不可說劫。佛子！彼菩薩摩訶薩入此三昧，不滅現在，不緣過去。佛子！彼菩薩摩訶薩從此三昧起，於如來所受十種不可思議灌頂法，亦得、亦清淨、亦成就、亦入、亦證、亦滿、亦持，平等了知三輪清淨。何等為十？一者辯不違義，二者說法無盡，三者訓辭無失，四者樂說不斷，五者心無恐畏，六者語必誠實，七者眾生所依，八者救脫三界，九者善根最勝，十者調御妙法。佛子！此是十種灌頂法。若菩薩入此三昧，從三昧起，無間則得。如歌羅邏入胎藏時，於一念間識則託生；菩薩摩訶薩亦復如是，從此定起，於如來所，一念則得此十種法。佛子！是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智。

Buddhaputra! What is the Knowledge of Past Treasuries of Adornments Samadhi of the bodhisattva mahasattvas? Buddhaputra! These bodhisattva mahasattvas can know the appearances of past Buddhas, namely: the sequence of kalpas within the sequence of worlds, the sequence of worlds within the sequence of kalpas, the sequence of Buddhas' appearances within the sequence of kalpas, the sequence of Dharma teaching within the sequence of Buddhas' appearances, the sequence of mental inclinations within the sequence of Dharma teaching, the sequence of faculties within the sequence of mental inclinations, the sequence of taming within the sequence of faculties, the sequence of Buddhas' lifespans within the sequence of taming, and the sequence of knowing the number of years in billions and trillions within the sequence of lifespans.

Buddhaputra! Because these bodhisattva mahasattvas attain such boundless sequential wisdom, they know past Buddhas, past worlds, past Dharma gates, past kalpas, past dharmas, past minds, past understandings, past sentient beings, past afflictions, past rituals, and past purifications.

Buddhaputra! This samadhi is called the Treasury of Past Purification. In a single thought-moment, they can enter a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, a hundred thousand billion trillion kalpas, countless kalpas, immeasurable kalpas, boundless kalpas, incomparable kalpas, innumerable kalpas, inexpressible kalpas, inconceivable kalpas, immeasurable kalpas, unspeakable kalpas, and unspeakably unspeakable kalpas.

Buddhaputra! When these bodhisattva mahasattvas enter this samadhi, they do not extinguish the present or dwell on the past. Buddhaputra! When these bodhisattva mahasattvas arise from this samadhi, they receive ten kinds of inconceivable consecration dharmas from the Tathagata, which they attain, purify, accomplish, enter, realize, fulfill, and uphold, equally understanding the purity of the three wheels. What are these ten?

1. Eloquence that does not contradict the meaning
2. Inexhaustible Dharma teaching
3. Flawless instruction
4. Unceasing delight in speaking
5. Fearless mind
6. Truthful speech
7. Refuge for sentient beings
8. Liberation from the three realms
9. Supreme roots of goodness
10. Wondrous Dharma for taming beings

Buddhaputra! These are the ten kinds of consecration dharmas. When bodhisattvas enter this samadhi and arise from it, they immediately attain these. Just as when a kalala enters the womb, consciousness takes rebirth in an instant; similarly, when bodhisattva mahasattvas arise from this concentration, they attain these ten dharmas from the Tathagata in a single thought-moment.

Buddhaputra! This is called the bodhisattva mahasattva's fifth great samadhi of knowledge of past treasuries of adornments and its skillful wisdom.

6 - Treasury of the Light of Knowledge / 智光明藏三昧

「佛子！云何為菩薩摩訶薩智光明藏三昧？佛子！彼菩薩摩訶薩住此三昧，能知未來一切世界一切劫中所有諸佛；若已說、若未說，若已授記、若未授記，種種名號各各不同，所謂：無數名、無量名、無邊名、無等名、不可數名、不可稱名、不可思名、不可量名、不可說名；當出現於世，當利益眾生，當作法王，當興佛事，當說福利，當讚善義，當說白分義，當淨治諸惡，當安住功德，當開示第一義諦，當入灌頂位，當成一切智。彼諸如來修圓滿行，發圓滿願，入圓滿智，有圓滿眾，備圓滿莊嚴，集圓滿功德，悟圓滿法，得圓滿果，具圓滿相，成圓滿覺。彼諸如來名姓種族、方便善巧、神通變化、成熟眾生、入般涅槃，如是一切皆悉了知。此菩薩於一念中，能入一劫、百劫、千劫、百千劫、百千億那由他劫，入閻浮提微塵數劫，入四天下微塵數劫，入小千世界微塵數劫，入中千世界微塵數劫，入大千世界微塵數劫，入佛剎微塵數劫，入百千佛剎微塵數劫，入百千億那由他佛剎微塵數劫，入無數佛剎微塵數劫，入無量佛剎微塵數劫，入無邊佛剎微塵數劫，入無等佛剎微塵數劫，入不可數佛剎微塵數劫，入不可稱佛剎微塵數劫，入不可思佛剎微塵數劫，入不可量佛剎微塵數劫，入不可說佛剎微塵數劫，入不可說不可說佛剎微塵數劫。如是未來一切世界所有劫數，能以智慧皆悉了知。以了知故，其心復入十種持門。何者為十？所謂：入佛持故，得不可說佛剎微塵數諸佛護念；入法持故，得十種陀羅尼光明無盡辯才；入行持故，出生圓滿殊勝諸願；入力持故，無能映蔽，無能摧伏；入智持故，所行佛法無有障礙；入大悲持故，轉於不退清淨法輪；入差別善巧句持故，轉一切文字輪，淨一切法門地；入師子受生法持故，開法關鑰，出欲淤泥；入智力持故，修菩薩行常不休息；入善友力持故，令無邊眾生普得清淨；入無住力持故，入不可說不可說廣大劫；入法力持故，以無礙方便智，知一切法自性清淨。

Buddhaputra! What is the Treasury of the Light of Knowledge Samadhi of the bodhisattva mahasattvas? Buddhaputra! When these bodhisattva mahasattvas abide in this samadhi, they can know all the Buddhas in all future worlds and kalpas; whether they have already taught or not yet taught, whether they have already given predictions or not yet given predictions, their various names are all different, namely: countless names, immeasurable names, boundless names, incomparable names, innumerable names, inexpressible names, inconceivable names, immeasurable names, unspeakable names.

These Buddhas will appear in the world, benefit sentient beings, become Dharma kings, engage in Buddha activities, teach about blessings, praise virtuous meanings, explain the pure aspects of the Dharma, purify all evils, establish beings in merit, reveal the ultimate truth, enter the stage of consecration, and attain omniscience. These Tathagatas will perfect their practices, make perfect vows, enter perfect wisdom, have perfect assemblies, possess perfect adornments, accumulate perfect merits, realize perfect Dharma, attain perfect fruits, have perfect marks, and achieve perfect enlightenment. The bodhisattvas know all about these Tathagatas' names, clans, skillful means, spiritual transformations, maturing of sentient beings, and entry into parinirvana.

These bodhisattvas, in a single thought-moment, can enter one kalpa, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, a hundred thousand billion nayuta kalpas, as many kalpas as there are dust particles in Jambudvipa, as many kalpas as there are dust particles in the four continents, as many kalpas as there are dust particles in a small three thousand great thousand world-system, a medium three thousand great thousand world-system, a great three thousand great thousand world-system, as many kalpas as there are dust particles in a Buddha land, in a hundred thousand Buddha lands, in a hundred thousand billion nayuta Buddha lands, in countless Buddha lands, in immeasurable Buddha lands, in boundless Buddha lands, in incomparable Buddha lands, in innumerable Buddha lands, in inexpressible Buddha lands, in inconceivable Buddha lands, in immeasurable Buddha lands, in unspeakable Buddha lands, and in unspeakably unspeakable Buddha lands.

They can know with wisdom all the numbers of kalpas in all future worlds. Having known this, their minds further enter ten kinds of dhāraṇī gateways. What are these ten?

1. Entering the Buddha-dhāraṇī, they receive the mindful protection of as many Buddhas as there are dust particles in unspeakable Buddha lands.
2. Entering the Dharma-dhāraṇī, they attain ten kinds of dhāraṇī light and inexhaustible eloquence.
3. Entering the practice-dhāraṇī, they give rise to perfect and supreme vows.
4. Entering the power-dhāraṇī, nothing can overshadow or defeat them.
5. Entering the wisdom-dhāraṇī, they practice Buddha-dharmas without obstruction.
6. Entering the great compassion-dhāraṇī, they turn the irreversible pure Dharma wheel.
7. Entering the dhāraṇī of differentiated skillful phrases, they turn the wheel of all written words and purify the grounds of all Dharma gates.
8. Entering the dhāraṇī of the lion's birth into the Dharma, they open the lock of the Dharma and emerge from the mire of desire.
9. Entering the wisdom power-dhāraṇī, they cultivate bodhisattva practices without ceasing.
10. Entering the power of good friends-dhāraṇī, they cause boundless sentient beings to attain universal purity.
11. Entering the power of non-abiding-dhāraṇī, they enter unspeakably unspeakable vast kalpas.
12. Entering the power of Dharma-dhāraṇī, with unobstructed expedient wisdom, they know the inherent purity of all dharmas.

「佛子！菩薩摩訶薩住此三昧已，善巧住不可說不可說劫，善巧住不可說不可說剎，善巧知不可說不可說種種眾生，善巧知不可說不可說眾生異相，善巧知不可說不可說同異業報，善巧知不可說不可說精進、諸根習氣、相續差別諸行，善巧知不可說不可說無量染淨種種思惟，善巧知不可說不可說法種種義、無量文字、演說言辭，善巧知不可說不可說種種佛出現、種族、時節、現相、說法、施為佛事、入般涅槃，善巧知不可說不可說無邊智慧門，善巧知不可說不可說一切神通無量變現。佛子！譬如日出，世間所有村營、城邑、宮殿、屋宅、山澤、鳥獸、樹林、華果，如是一切種種諸物，有目之人悉得明見。佛子！日光平等，無有分別，而能令目見種種相；此大三昧亦復如是，體性平等，無有分別，能令菩薩知不可說不可說百千億那由他差別之相。佛子！此菩薩摩訶薩如是了知時，令諸眾生得十種不空。何等為十？一者見不空，令諸眾生生善根故；二者聞不空，令諸眾生得成熟故；三者同住不空，令諸眾生心調伏故；四者發起不空，令諸眾生如言而作，通達一切諸法義故；五者行不空，令無邊世界皆清淨故；六者親近不空，於不可說不可說佛剎諸如來所，斷不可說不可說眾生疑故；七者願不空，隨所念眾生，令作勝供養，成就諸願故；八者善巧法不空，皆令得住無礙解脫清淨智故；九者雨法雨不空，於不可說不可說諸根眾生中，方便開示一切智行令住佛道故；十者出現不空，現無邊相，令一切眾生皆蒙照故。佛子！菩薩摩訶薩住此三昧，得十種不空時，諸天王眾皆來頂禮，諸龍王眾興大香雲，諸夜叉王頂禮其足，阿脩羅王恭敬供養，迦樓羅王前後圍遶，諸梵天王悉來勸請，緊那羅王、摩睺羅伽王咸共稱讚，乾闥婆王常來親近，諸人王眾承事供養。佛子！是為菩薩摩訶薩第六智光明藏大三昧善巧智。

Buddhaputra! When the bodhisattva mahasattva abides in this samadhi, they skillfully abide for unspeakably unspeakable kalpas, skillfully abide in unspeakably unspeakable lands, skillfully know unspeakably unspeakable types of sentient beings, skillfully know unspeakably unspeakable different characteristics of sentient beings, skillfully know unspeakably unspeakable similar and different karmic retributions, skillfully know unspeakably unspeakable diligence, faculties, habitual tendencies, and various continuous practices, skillfully know unspeakably unspeakable countless pure and impure thoughts, skillfully know unspeakably unspeakable dharmas with various meanings, countless words, and expository speech, skillfully know unspeakably unspeakable various Buddha appearances, lineages, times, manifestations, teachings, Buddha activities, and entries into parinirvana, skillfully know unspeakably unspeakable limitless wisdom gates, and skillfully know unspeakably unspeakable all spiritual powers and countless transformations.

Buddhaputra! It is like when the sun rises, all the villages, cities, palaces, houses, mountains, marshes, birds, beasts, trees, flowers, and fruits in the world - all such various things are clearly seen by those with eyes. Buddhaputra! The sunlight is equal and without discrimination, yet it enables the eye to see various characteristics. This great samadhi is also like this - its nature is equal and without discrimination, yet it enables bodhisattvas to know unspeakably unspeakable hundreds of thousands of millions of nayutas of different characteristics.

Buddhaputra! When this bodhisattva mahasattva knows in this way, they cause sentient beings to attain ten kinds of non-emptiness. What are these ten?

1. Seeing is not empty, because it causes sentient beings to generate roots of goodness.
2. Hearing is not empty, because it causes sentient beings to attain maturity.
3. Dwelling together is not empty, because it causes sentient beings' minds to be tamed.
4. Arousing is not empty, because it causes sentient beings to act according to what is said and comprehend the meaning of all dharmas.
5. Practice is not empty, because it causes boundless world realms to be purified.
6. Drawing near is not empty, because it cuts off the doubts of unspeakably unspeakable sentient beings in unspeakably unspeakable Buddha lands before all Tathagatas.
7. Vows are not empty, because they cause sentient beings to make supreme offerings and fulfill all vows according to what they think of.
8. Skillful methods are not empty, because they cause all to abide in unobstructed liberation and pure wisdom.
9. Raining the Dharma rain is not empty, because it skillfully reveals the practices of all-knowledge to unspeakably unspeakable sentient beings with various faculties, causing them to abide in the Buddha path.
10. Manifestation is not empty, because it manifests boundless characteristics, causing all sentient beings to be illuminated.

Buddhaputra! When the bodhisattva mahasattva abiding in this samadhi attains these ten kinds of non-emptiness, all the heavenly kings come to pay homage, all the dragon kings raise great fragrant clouds, all the yaksha kings bow at their feet, all the asura kings respectfully make offerings, all the garuda kings surround them in front and behind, all the Brahma kings come to make requests, all the kinnara kings and mahoraga kings join in praising them, all the gandharva kings constantly draw near, and all the human kings serve and make offerings to them.

Buddhaputra! This is called the bodhisattva mahasattva's sixth great samadhi of the treasury of the light of wisdom and its skillful knowledge.

7 - Understanding the Buddha Adornments of all Worlds / 了知一切世界佛莊嚴三昧

「佛子！云何為菩薩摩訶薩了知一切世界佛莊嚴三昧？佛子！此三昧何故名了知一切世界佛莊嚴？佛子！菩薩摩訶薩住此三昧，能次第入東方世界，能次第入南方世界，西方、北方、四維、上下，所有世界悉亦如是，能次第入。皆見諸佛出興於世，亦見彼佛一切神力，亦見諸佛所有遊戲，亦見諸佛廣大威德，亦見諸佛最勝自在，亦見諸佛大師子吼，亦見諸佛所修諸行，亦見諸佛種種莊嚴，亦見諸佛神足變化，亦見諸佛眾會雲集、眾會清淨、眾會廣大、眾會一相、眾會多相、眾會處所、眾會居止、眾會成熟、眾會調伏、眾會威德，如是一切悉皆明見。亦見眾會其量大小等閻浮提，亦見眾會等四天下，亦見眾會等小千界，亦見眾會等中千界，亦見眾會量等三千大千世界。亦見眾會充滿百千億那由他佛剎，亦見眾會充滿阿僧祇佛剎，亦見眾會充滿百佛剎微塵數佛剎，亦見眾會充滿千佛剎微塵數佛剎，亦見眾會充滿百千億那由他佛剎微塵數佛剎，亦見眾會充滿無數佛剎微塵數佛剎，亦見眾會充滿無量佛剎微塵數佛剎，亦見眾會充滿無邊佛剎微塵數佛剎，亦見眾會充滿無等佛剎微塵數佛剎，亦見眾會充滿不可數佛剎微塵數佛剎，亦見眾會充滿不可稱佛剎微塵數佛剎，亦見眾會充滿不可思佛剎微塵數佛剎，亦見眾會充滿不可量佛剎微塵數佛剎，亦見眾會充滿不可說佛剎微塵數佛剎，亦見眾會充滿不可說不可說佛剎微塵數佛剎。亦見諸佛於彼眾會道場中，示現種種相、種種時、種種國土、種種變化、種種神通、種種莊嚴、種種自在、種種形量、種種事業。菩薩摩訶薩亦見自身往彼眾會，亦自見身在彼說法，亦自見身受持佛語，亦自見身善知緣起，亦自見身住在虛空，亦自見身住於法身，亦自見身不生染著，亦自見身不住分別，亦自見身無有疲倦，亦自見身普入諸智，亦自見身普知諸義，亦自見身普入諸地，亦自見身普入諸趣，亦自見身普知方便，亦自見身普住佛前，亦自見身普入諸力，亦自見身普入真如，亦自見身普入無諍，亦自見身普入諸法。如是見時，不分別國土，不分別眾生，不分別佛，不分別法，不執著身，不執著身業，不執著心，不執著意。譬如諸法，不分別自性，不分別音聲，而自性不捨、名字不滅；菩薩摩訶薩亦復如是，不捨於行，隨世所作，而於此二無所執著。

Buddhaputra! What is the bodhisattva mahāsattva's samādhi of understanding all world-realms' Buddha adornments? Buddhaputra! Why is this samādhi called understanding all world-realms' Buddha adornments? Buddhaputra! When a bodhisattva mahāsattva abides in this samādhi, they can successively enter the world-realms of the east, south, west, north, the four intermediate directions, and above and below. They can successively enter all these world-realms.

They see all Buddhas appearing in the world, and also see all the spiritual powers of those Buddhas. They see all the Buddhas' playful manifestations, their vast majestic virtues, their supreme self-mastery, their great lion's roar, all the practices cultivated by the Buddhas, their various adornments, and their supernatural transformations. They also see the Buddhas' assemblies gathering like clouds, the purity of the assemblies, their vastness, their single appearance, their multiple appearances, the locations of the assemblies, their abodes, their maturity, their taming, and their majestic virtues. They clearly see all of these.

They also see assemblies as large as Jambudvīpa, assemblies as large as the four continents, assemblies as large as a small three thousand great thousand world-system, assemblies as large as a medium three thousand great thousand world-system, and assemblies as large as a great three thousand great thousand world-system. They also see assemblies filling hundreds of thousands of millions of nayutas of Buddha-lands, assemblies filling countless Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in a hundred Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in a thousand Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in hundreds of thousands of millions of nayutas of Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in innumerable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in immeasurable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in boundless Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in incomparable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in incalculable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in indescribable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in inconceivable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in immeasurable Buddha-lands, assemblies filling as many Buddha-lands as there are dust particles in inexpressible Buddha-lands, and assemblies filling as many Buddha-lands as there are dust particles in inexpressibly inexpressible Buddha-lands.

They also see the Buddhas in those assemblies and bodhimaṇḍas manifesting various characteristics, various times, various lands, various transformations, various spiritual powers, various adornments, various forms of self-mastery, various forms and measures, and various activities.

The bodhisattva mahāsattva also sees themselves going to those assemblies, sees themselves preaching the Dharma there, sees themselves upholding the Buddha's words, sees themselves understanding dependent origination well, sees themselves abiding in empty space, sees themselves abiding in the Dharma-body, sees themselves not giving rise to attachments, sees themselves not abiding in discrimination, sees themselves without weariness, sees themselves universally entering all wisdoms, sees themselves universally knowing all meanings, sees themselves universally entering all stages, sees themselves universally entering all destinies, sees themselves universally knowing expedient means, sees themselves universally abiding before all Buddhas, sees themselves universally entering all powers, sees themselves universally entering suchness, sees themselves universally entering non-contention, and sees themselves universally entering all dharmas.

When seeing in this way, they do not discriminate lands, do not discriminate sentient beings, do not discriminate Buddhas, do not discriminate dharmas, do not cling to the body, do not cling to bodily actions, do not cling to the mind, and do not cling to mental states. Just as all dharmas do not discriminate their own nature or sounds, yet their self-nature is not abandoned and their names are not extinguished; similarly, the bodhisattva mahāsattva does not abandon practices, acts according to worldly conventions, yet is not attached to either of these two.

「佛子！菩薩摩訶薩見佛無量光色、無量形相，圓滿成就，平等清淨；一一現前，分明證了。或見佛身種種光明，或見佛身圓光一尋，或見佛身如盛日色，或見佛身微妙光色，或見佛身作清淨色，或見佛身作黃金色，或見佛身作金剛色，或見佛身作紺青色，或見佛身作無邊色，或見佛身作大青摩尼寶色。或見佛身其量七肘，或見佛身其量八肘，或見佛身其量九肘，或見佛身其量十肘，或見佛身二十肘量，或見佛身三十肘量，如是乃至一百肘量、一千肘量。或見佛身一俱盧舍量，或見佛身半由旬量，或見佛身一由旬量，或見佛身十由旬量，或見佛身百由旬量，或見佛身千由旬量，或見佛身百千由旬量，或見佛身閻浮提量，或見佛身四天下量，或見佛身小千界量，或見佛身中千界量，或見佛身大千界量，或見佛身百大千世界量，或見佛身千大千世界量，或見佛身百千大千世界量，或見佛身百千億那由他大千世界量，或見佛身無數大千世界量，或見佛身無量大千世界量，或見佛身無邊大千世界量，或見佛身無等大千世界量，或見佛身不可數大千世界量，或見佛身不可稱大千世界量，或見佛身不可思大千世界量，或見佛身不可量大千世界量，或見佛身不可說大千世界量，或見佛身不可說不可說大千世界量。佛子！菩薩如是見諸如來無量色相、無量形狀、無量示現、無量光明、無量光明網，其光分量等于法界，於法界中無所不照，普令發起無上智慧；又見佛身，無有染著，無有障礙，上妙清淨。佛子！菩薩如是見於佛身，而如來身不增不減。譬如虛空，於蟲所食芥子孔中亦不減小，於無數世界中亦不增廣；其諸佛身亦復如是，見大之時亦無所增，見小之時亦無所減。佛子！譬如月輪，閻浮提人見其形小而亦不減，月中住者見其形大而亦不增；菩薩摩訶薩亦復如是，住此三昧，隨其心樂，見諸佛身種種化相，言辭演法，受持不忘，而如來身不增不減。佛子！譬如眾生命終之後，將受生時，不離於心，所見清淨；菩薩摩訶薩亦復如是，不離於此甚深三昧，所見清淨。

Buddhaputra! The bodhisattva mahasattva sees the Buddha's immeasurable light colors and immeasurable forms, perfectly accomplished, equally pure; each one appears clearly and is distinctly realized. They may see the Buddha's body with various lights, or see the Buddha's body with a halo of one fathom, or see the Buddha's body with the color of the blazing sun, or see the Buddha's body with subtle and wondrous light colors, or see the Buddha's body with pure color, or see the Buddha's body with golden color, or see the Buddha's body with vajra color, or see the Buddha's body with deep blue color, or see the Buddha's body with boundless color, or see the Buddha's body with the color of great blue mani jewels.

They may see the Buddha's body measuring seven cubits, or eight cubits, or nine cubits, or ten cubits, or twenty cubits, or thirty cubits, up to one hundred cubits or one thousand cubits. They may see the Buddha's body measuring one krośa, or half a yojana, or one yojana, or ten yojanas, or a hundred yojanas, or a thousand yojanas, or a hundred thousand yojanas. They may see the Buddha's body the size of Jambudvīpa, or the size of the four continents, or the size of a small three thousand great thousand world-system, or the size of a medium three thousand great thousand world-system, or the size of a great three thousand great thousand world-system, or the size of a hundred great three thousand great thousand world-systems, or a thousand great three thousand great thousand world-systems, or a hundred thousand great three thousand great thousand world-systems, or a hundred thousand billion nayutas of great three thousand great thousand world-systems, or countless great three thousand great thousand world-systems, or immeasurable great three thousand great thousand world-systems, or boundless great three thousand great thousand world-systems, or incomparable great three thousand great thousand world-systems, or innumerable great three thousand great thousand world-systems, or inexpressible great three thousand great thousand world-systems, or inconceivable great three thousand great thousand world-systems, or immeasurable great three thousand great thousand world-systems, or unspeakable great three thousand great thousand world-systems, or unspeakably unspeakable great three thousand great thousand world-systems.

Buddhaputra! The bodhisattva thus sees the Tathagatas' immeasurable color characteristics, immeasurable forms, immeasurable manifestations, immeasurable lights, and immeasurable nets of light. Their light's measure is equal to the Dharmadhatu, illuminating everywhere within the Dharma realm, universally causing the arising of unsurpassed wisdom. They also see the Buddha's body without any attachments, without any obstructions, supremely wondrous and pure.

Buddhaputra! The bodhisattva sees the Buddha's body in this way, yet the Tathagata's body neither increases nor decreases. It is like space, which neither becomes smaller in an insect-eaten mustard seed hole, nor expands in countless world systems. The bodies of all Buddhas are also like this - when seen as large, they do not increase; when seen as small, they do not decrease.

Buddhaputra! It is like the moon disc, which appears small to people in Jambudvīpa yet does not decrease, and appears large to those dwelling on the moon yet does not increase. Similarly, the bodhisattva mahasattva abiding in this samadhi, according to their mind's delight, sees the various transformation bodies of all Buddhas, hears their speech expounding the Dharma, receives and retains it without forgetting, yet the Tathagata's body neither increases nor decreases.

Buddhaputra! It is like beings at the end of their lives, about to be reborn, not departing from the mind, seeing purity. Similarly, the bodhisattva mahasattva does not depart from this profound samadhi, and what they see is pure.

「佛子！菩薩摩訶薩住此三昧，成就十種速疾法。何者為十？所謂：速增諸行圓滿大願，速以法光照耀世間，速以方便轉於法輪度脫眾生，速隨眾生業示現諸佛清淨國土，速以平等智趣入十力，速與一切如來同住，速以大慈力摧破魔軍，速斷眾生疑令生歡喜，速隨勝解示現神變，速以種種妙法言辭淨諸世間。佛子！此菩薩摩訶薩復得十種法印，印一切法。何等為十？一者同去、來、今一切諸佛平等善根，二者同諸如來得無邊際智慧法身，三者同諸如來住不二法，四者同諸如來觀察三世無量境界皆悉平等，五者同諸如來得了達法界無礙境界，六者同諸如來成就十力所行無礙，七者同諸如來永絕二行住無諍法，八者同諸如來教化眾生恒不止息，九者同諸如來於智善巧、義善巧中能善觀察，十者同諸如來與一切佛平等無二。

Buddhaputra! The bodhisattva mahasattva abiding in this samadhi accomplishes ten kinds of swift dharmas. What are these ten?

1. Swiftly increasing all practices and fulfilling great vows
2. Swiftly illuminating the world with the light of Dharma
3. Swiftly using skillful means to turn the Dharma wheel and liberate sentient beings
4. Swiftly manifesting the pure Buddha lands according to sentient beings' karma
5. Swiftly entering the ten powers with equanimous wisdom
6. Swiftly dwelling together with all Tathagatas
7. Swiftly crushing the armies of Mara with the power of great compassion
8. Swiftly cutting off sentient beings' doubts and causing them to rejoice
9. Swiftly manifesting supernatural transformations according to superior understanding
10. Swiftly purifying all worlds with various wondrous Dharma teachings

Buddhaputra! This bodhisattva mahasattva further attains ten kinds of Dharma seals that seal all dharmas. What are these ten?

1. Equal roots of goodness with all Buddhas of past, present, and future
2. Attaining the boundless wisdom Dharmakaya like all Tathagatas
3. Abiding in non-dual Dharma like all Tathagatas
4. Observing the immeasurable realms of the three times as all equal, like all Tathagatas
5. Attaining unobstructed penetration of the Dharma realm, like all Tathagatas
6. Accomplishing unobstructed practice of the ten powers, like all Tathagatas
7. Forever cutting off dualistic practices and abiding in non-contentious Dharma, like all Tathagatas
8. Ceaselessly teaching and transforming sentient beings, like all Tathagatas
9. Skillfully observing wisdom and meaning, like all Tathagatas
10. Being equal and non-dual with all Buddhas, like all Tathagatas

「佛子！若菩薩摩訶薩成就此了知一切世界佛莊嚴大三昧善巧方便門，是無師者，不由他教，自入一切佛法故；是丈夫者，能開悟一切眾生故；是清淨者，知心性本淨故；是第一者，能度脫一切世間故；是安慰者，能開曉一切眾生故；是安住者，未住佛種性者令得住故；是真實知者，入一切智門故；是無異想者，所言無二故；是住法藏者，誓願了知一切佛法故；是能雨法雨者，隨眾生心樂悉令充足故。佛子！譬如帝釋，於頂髻中置摩尼寶，以寶力故，威光轉盛。其釋天王初獲此寶則得十法，出過一切三十三天。何等為十？一者色相，二者形體，三者示現，四者眷屬，五者資具，六者音聲，七者神通，八者自在，九者慧解，十者智用。如是十種，悉過一切三十三天。菩薩摩訶薩亦復如是，初始獲得此三昧時，則得十種廣大智藏。何等為十？一者照耀一切佛剎智，二者知一切眾生受生智，三者普作三世變化智，四者普入一切佛身智，五者通達一切佛法智，六者普攝一切淨法智，七者普令一切眾生入法身智，八者現見一切法普眼清淨智，九者一切自在到於彼岸智，十者安住一切廣大法普盡無餘智。

Buddhaputra! If a bodhisattva mahasattva accomplishes this gateway of skillful means of the great samadhi of understanding the Buddha's adornments in all worlds, they are:

• One without a teacher, because they enter all Buddha dharmas by themselves without instruction from others
• A true person, because they can enlighten all sentient beings
• A pure one, because they know the mind's nature is originally pure
• The foremost, because they can liberate all worlds
• A comforter, because they can enlighten all sentient beings
• One who establishes, because they cause those not yet established in the Buddha nature to become established
• One who truly knows, because they enter the gateway of all wisdom
• One without discriminating thoughts, because their words are non-dual
• One who abides in the Dharma treasury, because they vow to fully understand all Buddha dharmas
• One who can rain the Dharma rain, because they fulfill all sentient beings' mental inclinations

Buddhaputra! It is like Indra placing a mani jewel in his topknot, increasing his majestic radiance through the jewel's power. When the Heavenly King Śakra first obtains this jewel, he attains ten dharmas surpassing all the thirty-three heavens. What are these ten? 1) Appearance, 2) Form, 3) Manifestation, 4) Retinue, 5) Possessions, 6) Voice, 7) Spiritual powers, 8) Sovereignty, 9) Wisdom, 10) Application of knowledge. In these ten ways, he surpasses all the thirty-three heavens.

Similarly, when bodhisattva mahasattvas first attain this samadhi, they obtain ten kinds of vast wisdom treasuries. What are these ten?

1. Wisdom illuminating all Buddha lands
2. Wisdom knowing all sentient beings' births
3. Wisdom universally creating transformations in the three times
4. Wisdom universally entering all Buddha bodies
5. Wisdom comprehending all Buddha dharmas
6. Wisdom universally embracing all pure dharmas
7. Wisdom causing all sentient beings to enter the Dharma body
8. Wisdom of the pure universal eye seeing all dharmas
9. Wisdom of all sovereignty reaching the other shore
10. Wisdom abiding in all vast dharmas, universally exhausting without remainder

「佛子！菩薩摩訶薩住此三昧，復得十種最清淨威德身。何等為十？一者為照耀不可說不可說世界故，放不可說不可說光明輪；二者為令世界咸清淨故，放不可說不可說無量色相光明輪；三者為調伏眾生故，放不可說不可說光明輪；四者為親近一切諸佛故，化作不可說不可說身；五者為承事供養一切諸佛故，雨不可說不可說種種殊妙香華雲；六者為承事供養一切佛，及調伏一切眾生故，於一一毛孔中化作不可說不可說種種音樂；七者為成熟眾生故，現不可說不可說種種無量自在神變；八者為於十方種種名號一切佛所請問法故，一步超過不可說不可說世界；九者為令一切眾生見聞之者皆不空故，現不可說不可說種種無量清淨色相身，無能見頂；十者為與眾生開示無量祕密法故，發不可說不可說音聲語言。佛子！菩薩摩訶薩得此十種最清淨威德身已，能令眾生得十種圓滿。何等為十？一者能令眾生得見於佛，二者能令眾生深信於佛，三者能令眾生聽聞於法，四者能令眾生知有佛世界，五者能令眾生見佛神變，六者能令眾生念所集業，七者能令眾生定心圓滿，八者能令眾生入佛清淨，九者能令眾生發菩提心，十者能令眾生圓滿佛智。佛子！菩薩摩訶薩令眾生得十種圓滿已，復為眾生作十種佛事。何等為十？所謂：以音聲作佛事，為成熟眾生故；以色形作佛事，為調伏眾生故；以憶念作佛事，為清淨眾生故；以震動世界作佛事，為令眾生離惡趣故；以方便覺悟作佛事，為令眾生不失念故；以夢中現相作佛事，為令眾生恒正念故；以放大光明作佛事，為普攝取諸眾生故；以修菩薩行作佛事，為令眾生住勝願故；以成正等覺作佛事，為令眾生知幻法故；以轉妙法輪作佛事，為眾說法不失時故；以現住壽命作佛事，為調伏一切眾生故；以示般涅槃作佛事，知諸眾生起疲厭故。佛子！是為菩薩摩訶薩第七了知一切世界佛莊嚴大三昧善巧智。

Buddhaputra! The bodhisattva mahasattva dwelling in this samadhi further attains ten kinds of most pure majestic bodies. What are these ten?

1. To illuminate unspeakably unspeakable worlds, they emit unspeakably unspeakable wheels of light.
2. To purify all worlds, they emit unspeakably unspeakable wheels of light with countless colors and forms.
3. To subdue sentient beings, they emit unspeakably unspeakable wheels of light.
4. To draw near to all Buddhas, they transform into unspeakably unspeakable bodies.
5. To serve and make offerings to all Buddhas, they rain down unspeakably unspeakable clouds of various wondrous incense and flowers.
6. To serve and make offerings to all Buddhas and subdue all sentient beings, they create unspeakably unspeakable kinds of music from each pore.
7. To mature sentient beings, they manifest unspeakably unspeakable kinds of limitless sovereign spiritual transformations.
8. To request teachings from all Buddhas with various names in the ten directions, they step across unspeakably unspeakable worlds in a single stride.
9. To ensure that all sentient beings who see or hear them do not do so in vain, they manifest unspeakably unspeakable kinds of limitless pure form bodies whose crowns cannot be seen.
10. To reveal countless secret teachings to sentient beings, they utter unspeakably unspeakable sounds and languages.

Buddhaputra! After the bodhisattva mahasattva attains these ten kinds of most pure majestic bodies, they can enable sentient beings to attain ten kinds of fulfillment. What are these ten?

1. Enabling sentient beings to see the Buddha
2. Enabling sentient beings to have deep faith in the Buddha
3. Enabling sentient beings to hear the Dharma
4. Enabling sentient beings to know there are Buddha worlds
5. Enabling sentient beings to see the Buddha's spiritual transformations
6. Enabling sentient beings to remember their accumulated karma
7. Enabling sentient beings to perfect their concentrated minds
8. Enabling sentient beings to enter the Buddha's purity
9. Enabling sentient beings to give rise to bodhicitta
10. Enabling sentient beings to perfect the Buddha's wisdom

Buddhaputra! After enabling sentient beings to attain these ten kinds of fulfillment, the bodhisattva mahasattva further performs ten kinds of Buddha-work for sentient beings. What are these ten? Namely:

• Performing Buddha-work through sound, to mature sentient beings
• Performing Buddha-work through form, to subdue sentient beings
• Performing Buddha-work through recollection, to purify sentient beings
• Performing Buddha-work by shaking worlds, to cause sentient beings to leave evil destinies
• Performing Buddha-work through skillful awakening, to prevent sentient beings from losing mindfulness
• Performing Buddha-work by manifesting signs in dreams, to cause sentient beings to maintain right mindfulness
• Performing Buddha-work by emitting great light, to universally gather all sentient beings
• Performing Buddha-work by cultivating bodhisattva practices, to cause sentient beings to abide in supreme vows
• Performing Buddha-work by attaining perfect enlightenment, to cause sentient beings to know illusory dharmas
• Performing Buddha-work by turning the wondrous Dharma wheel, to teach the Dharma to the multitudes without missing the right time
• Performing Buddha-work by manifesting a lifespan, to subdue all sentient beings
• Performing Buddha-work by demonstrating parinirvana, knowing that sentient beings have become weary

Buddhaputra! This is the bodhisattva mahasattva's seventh great samadhi of understanding the Buddha's adornments in all worlds and its skillful wisdom.

8 - Differentiated Bodies of all Sentient Beings Samadhi / 一切眾生差別身三昧

「佛子！云何為菩薩摩訶薩一切眾生差別身三昧？佛子！菩薩摩訶薩住此三昧，得十種無所著。何者為十？所謂：於一切剎無所著，於一切方無所著，於一切劫無所著，於一切眾無所著，於一切法無所著，於一切菩薩無所著，於一切菩薩願無所著，於一切三昧無所著，於一切佛無所著，於一切地無所著。是為十。

Buddhaputra! What is the bodhisattva mahasattva's samadhi of the differentiated bodies of all sentient beings? Buddhaputra! When the bodhisattva mahasattva abides in this samadhi, they attain ten types of non-attachment. What are these ten?

Namely:

• Non-attachment to all lands
• Non-attachment to all directions
• Non-attachment to all kalpas
• Non-attachment to all assemblies
• Non-attachment to all dharmas
• Non-attachment to all bodhisattvas
• Non-attachment to all bodhisattva vows
• Non-attachment to all samadhis
• Non-attachment to all Buddhas
• Non-attachment to all stages

These are the ten.

「佛子！菩薩摩訶薩於此三昧云何入？云何起？佛子！菩薩摩訶薩於此三昧，內身入，外身起；外身入，內身起；同身入，異身起；異身入，同身起；人身入，夜叉身起；夜叉身入，龍身起；龍身入，阿脩羅身起；阿脩羅身入，天身起；天身入，梵王身起；梵王身入，欲界身起；天中入，地獄起；地獄入，人間起；人間入，餘趣起；千身入，一身起；一身入，千身起；那由他身入，一身起；一身入，那由他身起；閻浮提眾生眾中入，西瞿陀尼眾生眾中起；西瞿陀尼眾生眾中入，北拘盧眾生眾中起；北拘盧眾生眾中入，東毘提訶眾生眾中起；東毘提訶眾生眾中入，三天下眾生眾中起；三天下眾生眾中入，四天下眾生眾中起；四天下眾生眾中入，一切海差別眾生眾中起；一切海差別眾生眾中入，一切海神眾中起；一切海神眾中入，一切海水大中起；一切海水大中入，一切海地大中起；一切海地大中入，一切海火大中起；一切海火大中入，一切海風大中起；一切海風大中入，一切四大種中起；一切四大種中入，無生法中起；無生法中入，妙高山中起；妙高山中入，七寶山中起；七寶山中入，一切地種種稼穡樹林黑山中起；一切地種種稼穡樹林黑山中入，一切妙香華寶莊嚴中起；一切妙香華寶莊嚴中入，一切四天下下方、上方一切眾生受生中起；一切四天下下方、上方一切眾生受生中入，小千世界眾生眾中起；小千世界眾生眾中入，中千世界眾生眾中起；中千世界眾生眾中入，大千世界眾生眾中起；大千世界眾生眾中入，百千億那由他三千大千世界眾生眾中起；百千億那由他三千大千世界眾生眾中入，無數世界眾生眾中起；無數世界眾生眾中入，無量世界眾生眾中起；無量世界眾生眾中入，無邊佛剎眾生眾中起；無邊佛剎眾生眾中入，無等佛剎眾生眾中起；無等佛剎眾生眾中入，不可數世界眾生眾中起；不可數世界眾生眾中入，不可稱世界眾生眾中起；不可稱世界眾生眾中入，不可思世界眾生眾中起；不可思世界眾生眾中入，不可量世界眾生眾中起；不可量世界眾生眾中入，不可說世界眾生眾中起；不可說世界眾生眾中入，不可說不可說世界眾生眾中起；不可說不可說世界眾生眾中入，雜染眾生眾中起；雜染眾生眾中入，清淨眾生眾中起；清淨眾生眾中入，雜染眾生眾中起；眼處入，耳處起；耳處入，眼處起；鼻處入，舌處起；舌處入，鼻處起；身處入，意處起；意處入，身處起；自處入，他處起；他處入，自處起；一微塵中入，無數世界微塵中起；無數世界微塵中入，一微塵中起；聲聞入，獨覺起；獨覺入，聲聞起；自身入，佛身起；佛身入，自身起；一念入，億劫起；億劫入，一念起；同念入，別時起；別時入，同念起；前際入，後際起；後際入，前際起；前際入，中際起；中際入，前際起；三世入，剎那起；剎那入，三世起；真如入，言說起；言說入，真如起。

Buddhaputra! How do bodhisattva mahasattvas enter and emerge from this samadhi? Buddhaputra! Bodhisattva mahasattvas in this samadhi:

Enter with the inner body, emerge with the outer body; Enter with the outer body, emerge with the inner body; Enter with the same body, emerge with a different body; Enter with a different body, emerge with the same body; Enter with a human body, emerge with a yaksha body; Enter with a yaksha body, emerge with a naga body; Enter with a naga body, emerge with an asura body; Enter with an asura body, emerge with a deva body; Enter with a deva body, emerge with a Brahma king body; Enter with a Brahma king body, emerge with a desire realm body; Enter in the heavens, emerge in the hells; Enter in the hells, emerge in the human realm; Enter in the human realm, emerge in other destinies; Enter with a thousand bodies, emerge with one body; Enter with one body, emerge with a thousand bodies; Enter with a nayuta of bodies, emerge with one body; Enter with one body, emerge with a nayuta of bodies;

Enter among the beings of Jambudvipa, emerge among the beings of Aparagodaniya; Enter among the beings of Aparagodaniya, emerge among the beings of Uttarakuru; Enter among the beings of Uttarakuru, emerge among the beings of Purvavideha; Enter among the beings of Purvavideha, emerge among the beings of three continents; Enter among the beings of three continents, emerge among the beings of four continents; Enter among the beings of four continents, emerge among all the various beings of the seas; Enter among all the various beings of the seas, emerge among all the sea deities; Enter among all the sea deities, emerge in the great water element of all seas; Enter in the great water element of all seas, emerge in the great earth element of all seas; Enter in the great earth element of all seas, emerge in the great fire element of all seas; Enter in the great fire element of all seas, emerge in the great wind element of all seas; Enter in the great wind element of all seas, emerge in all four great elements; Enter in all four great elements, emerge in the unborn dharma; Enter in the unborn dharma, emerge on Mount Sumeru; Enter on Mount Sumeru, emerge on the seven jeweled mountains; Enter on the seven jeweled mountains, emerge in all the various crops, forests and dark mountains of the earth; Enter in all the various crops, forests and dark mountains of the earth, emerge in all the wondrous fragrances, flowers and jeweled adornments; Enter in all the wondrous fragrances, flowers and jeweled adornments, emerge among all beings taking birth in the lower and upper realms of the four continents;

Enter among all beings taking birth in the lower and upper realms of the four continents, emerge among beings in a small chiliocosm; Enter among beings in a small chiliocosm, emerge among beings in a medium chiliocosm; Enter among beings in a medium chiliocosm, emerge among beings in a great chiliocosm; Enter among beings in a great chiliocosm, emerge among beings in hundreds of thousands of millions of nayutas of great trichiliocosms; Enter among beings in hundreds of thousands of millions of nayutas of great trichiliocosms, emerge among beings in countless world systems; Enter among beings in countless world systems, emerge among beings in immeasurable world systems; Enter among beings in immeasurable world systems, emerge among beings in boundless buddha lands; Enter among beings in boundless buddha lands, emerge among beings in incomparable buddha lands; Enter among beings in incomparable buddha lands, emerge among beings in innumerable world systems; Enter among beings in innumerable world systems, emerge among beings in indescribable world systems; Enter among beings in indescribable world systems, emerge among beings in inconceivable world systems; Enter among beings in inconceivable world systems, emerge among beings in immeasurable world systems; Enter among beings in immeasurable world systems, emerge among beings in unspeakable world systems; Enter among beings in unspeakable world systems, emerge among beings in unspeakably unspeakable world systems; Enter among beings in unspeakably unspeakable world systems, emerge among defiled beings; Enter among defiled beings, emerge among pure beings; Enter among pure beings, emerge among defiled beings;

Enter in the eye faculty, emerge in the ear faculty; Enter in the ear faculty, emerge in the eye faculty; Enter in the nose faculty, emerge in the tongue faculty; Enter in the tongue faculty, emerge in the nose faculty; Enter in the body faculty, emerge in the mind faculty; Enter in the mind faculty, emerge in the body faculty; Enter in one's own place, emerge in another's place; Enter in another's place, emerge in one's own place; Enter in a single dust mote, emerge in countless world system dust motes; Enter in countless world system dust motes, emerge in a single dust mote; Enter as a śrāvaka, emerge as a pratyekabuddha; Enter as a pratyekabuddha, emerge as a śrāvaka; Enter in one's own body, emerge in a buddha body; Enter in a buddha body, emerge in one's own body; Enter in a single thought, emerge in a billion eons; Enter in a billion eons, emerge in a single thought; Enter in the same thought, emerge in a different time; Enter in a different time, emerge in the same thought; Enter in the past, emerge in the future; Enter in the future, emerge in the past; Enter in the past, emerge in the present; Enter in the present, emerge in the past; Enter in the three times, emerge in a single instant; Enter in a single instant, emerge in the three times; Enter in suchness, emerge in verbal expression; Enter in verbal expression, emerge in Suchness.

「佛子！譬如有人為鬼所持，其身戰動不能自安，鬼不現身令他身然；菩薩摩訶薩住此三昧亦復如是，自身入定他身起，他身入定自身起。佛子！譬如死屍以呪力故而能起行，隨所作事皆得成就，屍之與呪雖各差別，而能和合成就彼事；菩薩摩訶薩住此三昧亦復如是，同境入定異境起，異境入定同境起。佛子！譬如比丘得心自在，或以一身作多身，或以多身作一身，非一身沒多身生，非多身沒一身生；菩薩摩訶薩住此三昧亦復如是，一身入定多身起，多身入定一身起。佛子！譬如大地其味一種，所生苗稼種種味別，地雖無差別，然味有殊異；菩薩摩訶薩住此三昧亦復如是，無所分別，然有一種入定多種起，多種入定一種起。

Buddhaputra! It is like a person possessed by a ghost - their body trembles and cannot be at peace, yet the ghost does not manifest its own body but causes the other's body to be thus. Similarly, when a bodhisattva mahasattva abides in this samadhi, their own body enters concentration while another body arises, or another body enters concentration while their own body arises.

Buddhaputra! It is like a corpse that can rise and move about through the power of spells, accomplishing whatever tasks are set before it. Though the corpse and the spell are separate, they can combine to accomplish those deeds. Similarly, when a bodhisattva mahasattva abides in this samadhi, they enter concentration in one realm and arise in a different realm, or enter concentration in a different realm and arise in the same realm.

Buddhaputra! It is like a bhikshu who has mastery over his mind - he can manifest many bodies from one body, or manifest one body from many bodies. The one body does not disappear when the many bodies are produced, nor do the many bodies disappear when the one body is produced. Similarly, when a bodhisattva mahasattva abides in this samadhi, one body enters concentration and many bodies arise, or many bodies enter concentration and one body arises.

Buddhaputra! It is like the great earth which has one flavor, yet the sprouts and crops it produces have many different flavors. Though the earth itself has no differences, the flavors that arise are distinct. Similarly, when a bodhisattva mahasattva abides in this samadhi, though they make no discriminations, they can enter concentration as one kind and arise as many kinds, or enter concentration as many kinds and arise as one kind.

「佛子！菩薩摩訶薩住此三昧，得十種稱讚法之所稱讚。何者為十？所謂：入真如故，名為如來；覺一切法故，名之為佛；為一切世間所稱讚故，名為法師；知一切法故，名一切智；為一切世間所歸依故，名所依處；了達一切法方便故，名為導師；引一切眾生入薩婆若道故，名大導師；為一切世間燈故，名為光明；心志圓滿，義利成就，所作皆辦，住無礙智，分別了知一切諸法故，名為十力自在；通達一切法輪故，名一切見者。是為十。佛子！菩薩摩訶薩住此三昧，復得十種光明照耀。何者為十？所謂：得一切諸佛光明，與彼平等故；得一切世界光明，普能嚴淨故；得一切眾生光明，悉往調伏故；得無量無畏光明，法界為場演說故；得無差別光明，知一切法無種種性故；得方便光明，於一切法離欲際而證入故；得真實光明，於一切法離欲際心平等故；得遍一切世間神變光明，蒙佛所加恒不息故；得善思惟光明，到一切佛自在岸故；得一切法真如光明，於一毛孔中善說一切故。是為十。佛子！菩薩摩訶薩住此三昧，復得十種無所作。何者為十？所謂：身業無所作，語業無所作，意業無所作，神通無所作，了法無性無所作，知業不壞無所作，無差別智無所作，無生起智無所作，知法無滅無所作，隨順於文不壞於義無所作。是為十。

Buddhaputra! The bodhisattva mahāsattva dwelling in this samadhi attains ten kinds of praiseworthy qualities. What are these ten?

• Because they enter into true suchness, they are called Tathāgata.
• Because they awaken to all dharmas, they are called Buddha.
• Because they are praised by all worlds, they are called Dharma Teacher.
• Because they know all dharmas, they are called All-Knowing.
• Because they are the refuge for all worlds, they are called Place of Reliance.
• Because they comprehend the skillful means of all dharmas, they are called Guide.
• Because they lead all beings to enter the path of omniscience, they are called Great Guide.
• Because they are the lamp for all worlds, they are called Light.
• Because their mind and will are perfected, their beneficial works are accomplished, all their tasks are completed, they abide in unobstructed wisdom, and they discern and comprehend all dharmas, they are called Master of the Ten Powers.
• Because they penetrate all Dharma wheels, they are called All-Seeing One.

These are the ten. Buddhaputra! The bodhisattva mahāsattva dwelling in this samadhi further attains ten kinds of illuminating light. What are these ten?

• They attain the light of all Buddhas, being equal to them.
• They attain the light of all worlds, able to universally purify them.
• They attain the light of all beings, going to tame them all.
• They attain the boundless fearless light, using the Dharma realm as a site to expound the teachings.
• They attain the non-discriminating light, knowing all dharmas have no differentiated natures.
• They attain the light of skillful means, realizing all dharmas at the point of separation from desire.
• They attain the light of reality, their minds being equal regarding all dharmas at the point of separation from desire.
• They attain the light of spiritual transformations pervading all worlds, being constantly empowered by the Buddhas without cessation.
• They attain the light of good contemplation, reaching the shore of all Buddhas' sovereignty.
• They attain the light of the true suchness of all dharmas, able to skillfully expound everything within a single pore.

These are the ten. Buddhaputra! The bodhisattva mahāsattva dwelling in this samadhi further attains ten kinds of non-action. What are these ten?

• Non-action in bodily karma
• Non-action in verbal karma
• Non-action in mental karma
• Non-action in spiritual powers
• Non-action in understanding the non-nature of dharmas
• Non-action in knowing that karma is indestructible
• Non-action in non-discriminating wisdom
• Non-action in wisdom of non-arising
• Non-action in knowing dharmas are without cessation
• Non-action in according with the text without damaging the meaning

These are the ten.

「佛子！菩薩摩訶薩住此三昧，無量境界種種差別。所謂：一入多起，多入一起；同入異起，異入同起；細入麁起，麁入細起；大入小起，小入大起；順入逆起，逆入順起；無身入有身起，有身入無身起；無相入有相起，有相入無相起；起中入，入中起。如是皆是此之三昧自在境界。佛子！譬如幻師，持呪得成，能現種種差別形相；呪與幻別而能作幻，呪唯是聲而能幻作眼識所知種種諸色、耳識所知種種諸聲、鼻識所知種種諸香、舌識所知種種諸味、身識所知種種諸觸、意識所知種種境界。菩薩摩訶薩住此三昧亦復如是，同中入定異中起，異中入定同中起。佛子！譬如三十三天共阿脩羅鬪戰之時，諸天得勝，脩羅退衄；阿脩羅王其身長大七百由旬，四兵圍遶無數千萬，以幻術力將諸軍眾，同時走入藕絲孔中。菩薩摩訶薩亦復如是，已善成就諸幻智地，幻智即是菩薩，菩薩即是幻智，是故能於無差別法中入定、差別法中起，差別法中入定、無差別法中起。佛子！譬如農夫田中下種，種子在下，果生於上。菩薩摩訶薩住此三昧亦復如是，一中入定多中起，多中入定一中起。佛子！譬如男女赤白和合，或有眾生於中受生，爾時名為：歌羅邏位，從此次第，住母胎中，滿足十月；善業力故，一切肢分皆得成就，諸根不缺，心意明了；其歌羅邏與彼六根體狀各別，以業力故，而能令彼次第成就，受同異類種種果報。菩薩摩訶薩亦復如是，從一切智歌羅邏位，信解願力漸次增長；其心廣大，任運自在，無中入定有中起，有中入定無中起。佛子！譬如龍宮依地而立，不依虛空，龍依宮住，亦不在空，而能興雲遍滿空中；有人仰視所見宮殿，當知皆是乾闥婆城，非是龍宮。佛子！龍雖處下而雲布上。菩薩摩訶薩住此三昧亦復如是，於無相入有相起，於有相入無相起。佛子！譬如妙光大梵天王所住之宮，名：一切世間最勝清淨藏；此大宮中，普見三千大千世界諸四天下天宮、龍宮、夜叉宮、乾闥婆宮、阿脩羅宮、迦樓羅宮、緊那羅宮、摩睺羅伽宮；人間住處及三惡道、須彌山等，種種諸山、大海、江河、陂澤、泉源、城邑、聚落、樹林、眾寶，如是一切種種莊嚴，盡大輪圍所有邊際，乃至空中微細遊塵，莫不皆於梵宮顯現，如於明鏡見其面像。菩薩摩訶薩住此一切眾生差別身大三昧，知種種剎，見種種佛，度種種眾，證種種法，成種種行，滿種種解，入種種三昧，起種種神通，得種種智慧，住種種剎那際。佛子！此菩薩摩訶薩到十種神通彼岸。何者為十？所謂：到諸佛盡虛空遍法界神通彼岸，到菩薩究竟無差別自在神通彼岸，到能發起菩薩廣大行願入如來門佛事神通彼岸，到能震動一切世界一切境界悉令清淨神通彼岸，到能自在知一切眾生不思議業果皆如幻化神通彼岸，到能自在知諸三昧麁細入出差別相神通彼岸，到能勇猛入如來境界而於其中發生大願神通彼岸，到能化作佛化轉法輪調伏眾生令生佛種令入佛乘速得成就神通彼岸，到能了知不可說一切祕密文句而轉法輪令百千億那由他不可說不可說法門皆得清淨神通彼岸，到不假晝夜年月劫數一念悉能三世示現神通彼岸。是為十。佛子！是名：菩薩摩訶薩第八一切眾生差別身大三昧善巧智。

Buddhaputra! When the bodhisattva mahasattva abides in this samadhi, there are countless realms with various distinctions. Namely:

• Entering one and arising in many, entering many and arising in one
• Entering sameness and arising in difference, entering difference and arising in sameness
• Entering the subtle and arising in the coarse, entering the coarse and arising in the subtle
• Entering the large and arising in the small, entering the small and arising in the large
• Entering in accordance and arising in opposition, entering in opposition and arising in accordance
• Entering without body and arising with body, entering with body and arising without body
• Entering without characteristics and arising with characteristics, entering with characteristics and arising without characteristics
• Entering while arising, arising while entering

All these are the sovereign realms of this samadhi.

Buddhaputra! It is like a magician who, through the power of mantras, can manifest various different forms and appearances. The mantra is distinct from the illusion yet can create illusions. The mantra is merely sound, yet it can create illusions perceptible to the eye consciousness as various colors, to the ear consciousness as various sounds, to the nose consciousness as various smells, to the tongue consciousness as various tastes, to the body consciousness as various tactile sensations, and to the mind consciousness as various objects. Similarly, when the bodhisattva mahasattva abides in this samadhi, they can enter samadhi in sameness and arise in difference, enter in difference and arise in sameness.

Buddhaputra! It is like when the thirty-three gods battle with the asuras. The gods are victorious, and the asuras retreat in defeat. The Asura King, whose body is seven hundred yojanas tall, surrounded by countless millions of fourfold armies, uses the power of illusion to lead all his troops to simultaneously enter into a lotus fiber hole. Similarly, the bodhisattva mahasattva has well accomplished all the stages of illusory wisdom. Illusory wisdom is the bodhisattva, and the bodhisattva is illusory wisdom. Therefore, they can enter samadhi in non-differentiated dharmas and arise in differentiated dharmas, enter samadhi in differentiated dharmas and arise in non-differentiated dharmas.

Buddhaputra! It is like a farmer planting seeds in a field. The seeds are below, but the fruit grows above. Similarly, when the bodhisattva mahasattva abides in this samadhi, they can enter samadhi in one and arise in many, enter in many and arise in one.

Buddhaputra! It is like when the red and white essences of man and woman combine, and a being takes birth there. At that time, it is called the kalala stage. From this, it sequentially dwells in the mother's womb for ten full months. Through the power of good karma, all limbs are fully formed, the sense organs are complete, and the mind is clear. The kalala is distinct from the six sense organs, yet through the power of karma, it can cause them to develop sequentially and receive various karmic fruits of the same and different types. Similarly, the bodhisattva mahasattva, from the kalala stage of all-knowledge, gradually increases in faith, understanding, and vow power. Their mind becomes vast and naturally sovereign, able to enter samadhi in non-existence and arise in existence, enter in existence and arise in non-existence.

Buddhaputra! It is like dragon palaces that stand on the ground, not in empty space. Dragons dwell in the palaces, also not in space, yet they can raise clouds that fill the sky. If someone looks up at what appears to be palaces, know that these are all gandharva cities, not dragon palaces. Buddhaputra! Though the dragons dwell below, the clouds spread above. Similarly, when the bodhisattva mahasattva abides in this samadhi, they can enter the signless and arise in the signful, enter the signful and arise in the signless.

Buddhaputra! It is like the palace where the Great Brahma King of Wondrous Light dwells, named "The Most Supreme Pure Treasury of All Worlds." Within this great palace, one can see all the heavenly palaces, dragon palaces, yaksha palaces, gandharva palaces, asura palaces, garuda palaces, kinnara palaces, and mahoraga palaces of the four continents in the three thousand great thousand world systems. Human dwellings and the three evil paths, Mount Sumeru and other mountains, great seas, rivers, lakes, springs, cities, villages, forests, and various treasures - all such adornments, to the very edge of the great wheel-surrounding mountains, even to the subtle motes of dust in the air, all appear within the Brahma palace, as if seeing one's face in a clear mirror.

The bodhisattva mahasattva abiding in this great samadhi of the differentiated bodies of all sentient beings knows various lands, sees various Buddhas, liberates various beings, realizes various dharmas, accomplishes various practices, fulfills various understandings, enters various samadhis, manifests various spiritual powers, attains various wisdoms, and abides in various instants of time.

Buddhaputra! This bodhisattva mahasattva reaches the other shore of ten kinds of spiritual powers. What are these ten?

1. Reaching the other shore of the spiritual powers of all Buddhas pervading space and the Dharma realm
2. Reaching the other shore of the bodhisattvas' ultimate non-differentiated sovereign spiritual powers
3. Reaching the other shore of spiritual powers that can arouse the bodhisattvas' vast practices and vows to enter the Buddha's gate and perform Buddha deeds
4. Reaching the other shore of spiritual powers that can shake all world realms and purify all realms
5. Reaching the other shore of spiritual powers that can freely know all sentient beings' inconceivable karmic fruits as illusory transformations
6. Reaching the other shore of spiritual powers that can freely know the characteristics of entering and emerging from various samadhis, both coarse and subtle
7. Reaching the other shore of spiritual powers that can bravely enter the Tathagata's realm and give rise to great vows therein
8. Reaching the other shore of spiritual powers that can transform into Buddhas, turn the Dharma wheel, subdue sentient beings, cause them to generate the Buddha seed, enter the Buddha vehicle, and quickly attain accomplishment
9. Reaching the other shore of spiritual powers that can understand all inexpressible secret phrases and turn the Dharma wheel, causing hundreds of thousands of billions of nayutas of inexpressibly inexpressible Dharma gates to all become pure
10. Reaching the other shore of spiritual powers that, without relying on day and night, years and months, or numbers of kalpas, can manifest the three times in a single thought

These are the ten. Buddhaputra! This is called the bodhisattva mahasattva's eighth great samadhi of the differentiated bodies of all sentient beings and its skillful wisdom.

9 - Sovereign of the Dharmadhatu Samadhi / 法界自在三昧

「佛子！云何為菩薩摩訶薩法界自在三昧？佛子！此菩薩摩訶薩於自眼處乃至意處入三昧，名：法界自在。

Buddhaputra! What is the Bodhisattva Mahasattva's samadhi of self-mastery in the Dharmadhatu? Buddhaputra! This Bodhisattva Mahasattva enters samadhi from their own eye faculty up to the mind faculty, called self-mastery in the Dharmadhatu.

菩薩於自身一一毛孔中入此三昧，自然能知諸世間，知諸世間法，知諸世界，知億那由他世界，知阿僧祇世界，知不可說佛剎微塵數世界；見一切世界中有佛出興，菩薩眾會悉皆充滿，光明清淨，淳善無雜，廣大莊嚴，種種眾寶以為嚴飾。菩薩於彼，或一劫、百劫、千劫、億劫、百千億那由他劫、無數劫、無量劫、無邊劫、無等劫、不可數劫、不可稱劫、不可思劫、不可量劫、不可說劫、不可說不可說劫、不可說不可說佛剎微塵數劫，修菩薩行常不休息；又於如是無量劫中住此三昧，亦入亦起，亦成就世界，亦調伏眾生，亦遍了法界，亦普知三世，亦演說諸法，亦現大神通，種種方便無著無礙；以於法界得自在故，善分別眼，善分別耳，善分別鼻，善分別舌，善分別身，善分別意，如是種種差別不同，悉善分別盡其邊際。菩薩如是善知見已，能生起十千億陀羅尼法光明，成就十千億清淨行，獲得十千億諸根，圓滿十千億神通，能入十千億三昧，成就十千億神力，長養十千億諸力，圓滿十千億深心，運動十千億力持，示現十千億神變，具足十千億菩薩無礙，圓滿十千億菩薩助道，積集十千億菩薩藏，照明十千億菩薩方便，演說十千億諸義，成就十千億諸願，出生十千億迴向，淨治十千億菩薩正位，明了十千億法門，開示十千億演說，修治十千億菩薩清淨。

The Bodhisattva enters this samadhi through each pore of their body, naturally knowing all worlds, knowing all worldly dharmas, knowing all world systems, knowing billions of world systems, knowing countless world systems, knowing as many world systems as there are dust particles in indescribable Buddha lands. They see Buddhas appearing in all worlds, assemblies of Bodhisattvas filling everywhere, with pure light, utterly good without mixture, vast and magnificent, adorned with various precious jewels.

The Bodhisattva practices the Bodhisattva path there without rest for one kalpa, a hundred kalpas, a thousand kalpas, a billion kalpas, hundreds of thousands of billions of trillions of kalpas, countless kalpas, immeasurable kalpas, boundless kalpas, incomparable kalpas, innumerable kalpas, indescribable kalpas, inconceivable kalpas, immeasurable kalpas, unspeakable kalpas, unspeakably unspeakable kalpas, as many kalpas as there are dust particles in unspeakably unspeakable Buddha lands. Moreover, they abide in this samadhi for such immeasurable kalpas, both entering and arising, perfecting world systems, taming sentient beings, fully understanding the Dharmadhatu, universally knowing the three times, expounding all dharmas, manifesting great spiritual powers, using various skillful means without attachment or obstruction.

Because they attain self-mastery in the Dharmadhatu, they skillfully distinguish the eye, ear, nose, tongue, body, and mind faculties, differentiating all such various distinctions to their limits. Having such good knowledge and vision, the Bodhisattva can generate ten billion dharani dharma lights, accomplish ten billion pure practices, attain ten billion faculties, perfect ten billion spiritual powers, enter ten billion samadhis, accomplish ten billion divine powers, nurture ten billion strengths, perfect ten billion profound minds, move ten billion power supports, demonstrate ten billion spiritual transformations, perfect ten billion bodhisattva non-obstructions, fulfill ten billion bodhisattva aids to enlightenment, accumulate ten billion bodhisattva treasuries, illuminate ten billion bodhisattva skillful means, expound ten billion meanings, accomplish ten billion vows, generate ten billion dedications, purify ten billion bodhisattva stages, understand ten billion Dharma gates, reveal ten billion expositions, and cultivate ten billion bodhisattva purifications.

「佛子！此菩薩摩訶薩復有無數功德、無量功德、無邊功德、無等功德、不可數功德、不可稱功德、不可思功德、不可量功德、不可說功德、無盡功德。佛子！此菩薩於如是功德，皆已辦具，皆已積集，皆已莊嚴，皆已清淨，皆已瑩徹，皆已攝受，皆能出生，皆可稱歎，皆得堅固，皆已成就。

Buddhaputra! This bodhisattva mahasattva further has innumerable merits, immeasurable merits, boundless merits, incomparable merits, incalculable merits, inexpressible merits, inconceivable merits, immeasurable merits, unspeakable merits, and inexhaustible merits. Buddhaputra! Regarding these merits, this bodhisattva has already accomplished them all, accumulated them all, adorned them all, purified them all, made them all brilliant, embraced them all, can produce them all, can praise them all, has made them all firm, and has perfected them all.

「佛子！菩薩摩訶薩住此三昧，為東方十千阿僧祇佛剎微塵數名號諸佛之所攝受，一一名號復有十千阿僧祇佛剎微塵數佛，各各差別；如東方，南、西、北方，四維、上、下，亦復如是。彼諸佛悉現其前，為現諸佛清淨剎，為說諸佛無量身，為說諸佛難思眼，為說諸佛無量耳，為說諸佛清淨鼻，為說諸佛清淨舌，為說諸佛無住心，為說如來無上神通，令修如來無上菩提，令得如來清淨音聲，開示如來不退法輪，顯示如來無邊眾會，令入如來無邊祕密，讚歎如來一切善根，令入如來平等之法，宣說如來三世種性，示現如來無量色相，闡揚如來護念之法，演暢如來微妙法音，辨明一切諸佛世界，宣揚一切諸佛三昧，示現諸佛眾會次第，護持諸佛不思議法，說一切法猶如幻化，明諸法性無有動轉，開示一切無上法輪，讚美如來無量功德，令入一切諸三昧雲，令知其心如幻如化、無邊無盡。

Buddhaputra! When the bodhisattva mahasattva abides in this samadhi, they are embraced by Buddhas of the east with names as numerous as dust particles in ten thousand asaṃkhyeyas of Buddha lands. Each of these names further represents as many Buddhas as there are dust particles in ten thousand asaṃkhyeyas of Buddha lands, each distinct from the others. As with the east, so it is with the south, west, north, the four intermediate directions, above and below.

All these Buddhas appear before them to:

• Manifest the pure lands of all Buddhas
• Explain the immeasurable bodies of all Buddhas
• Explain the inconceivable eyes of all Buddhas
• Explain the immeasurable ears of all Buddhas
• Explain the pure noses of all Buddhas
• Explain the pure tongues of all Buddhas
• Explain the non-abiding minds of all Buddhas
• Explain the supreme spiritual powers of the Tathagatas
• Cause them to cultivate the Tathagatas' supreme bodhi
• Enable them to attain the Tathagatas' pure voice
• Reveal the Tathagatas' irreversible Dharma wheel
• Display the Tathagatas' boundless assemblies
• Cause them to enter the Tathagatas' boundless secrets
• Praise all the Tathagatas' roots of goodness
• Cause them to enter the Tathagatas' equal dharmas
• Proclaim the Tathagatas' lineages of the three times
• Demonstrate the Tathagatas' immeasurable forms and characteristics
• Expound the Tathagatas' dharmas of protection and mindfulness
• Elaborate on the Tathagatas' subtle Dharma sounds
• Elucidate all Buddha worlds
• Proclaim all the Buddhas' samadhis
• Demonstrate the sequence of all Buddhas' assemblies
• Uphold all Buddhas' inconceivable dharmas
• Explain that all dharmas are like illusions
• Clarify that the nature of all dharmas is without movement
• Reveal all supreme Dharma wheels
• Praise the Tathagatas' immeasurable merits
• Cause them to enter all samadhi clouds
• Cause them to know their minds as illusory, magical, boundless, and inexhaustible

「佛子！菩薩摩訶薩住此法界自在三昧時，彼十方各十千阿僧祇佛剎微塵數名號如來，一一名中各有十千阿僧祇佛剎微塵數佛同時護念，令此菩薩得無邊身；令此菩薩得無礙心；令此菩薩於一切法得無忘念；令此菩薩於一切法得決定慧；令此菩薩轉更聰敏，於一切法皆能領受；令此菩薩於一切法悉能明了；令此菩薩諸根猛利，於神通法悉得善巧；令此菩薩境界無礙，周行法界恒不休息；令此菩薩得無礙智，畢竟清淨；令此菩薩以神通力，一切世界示現成佛。

Buddhaputra! When the bodhisattva mahasattva abides in this Dharmadhatu Self-Mastery Samadhi, Tathagatas with names as numerous as dust particles in ten thousand asaṃkhyeyas of Buddha lands in each of the ten directions, and within each name there are Buddhas as numerous as dust particles in ten thousand asaṃkhyeyas of Buddha lands, simultaneously protect and remember this bodhisattva, causing them to:

• Attain a boundless body
• Attain an unobstructed mind
• Attain unforgetting mindfulness of all dharmas
• Attain decisive wisdom regarding all dharmas
• Become increasingly intelligent, able to receive all dharmas
• Clearly understand all dharmas
• Have sharp faculties, becoming skillful in all spiritual powers
• Have unobstructed realms, constantly traveling throughout the Dharmadhatu without rest
• Attain unobstructed wisdom, ultimately pure
• Use spiritual powers to manifest the attainment of Buddhahood in all worlds

「佛子！菩薩摩訶薩住此三昧，得十種海。何者為十？所謂：得諸佛海，咸覩見故；得眾生海，悉調伏故；得諸法海，能以智慧悉了知故；得諸剎海，以無性無作神通皆往詣故；得功德海，一切修行悉圓滿故；得神通海，能廣示現令開悟故；得諸根海，種種不同悉善知故；得諸心海，知一切眾生種種差別無量心故；得諸行海，能以願力悉圓滿故；得諸願海，悉使成就，永清淨故。

Buddhaputra! The bodhisattva mahasattva abiding in this samadhi attains ten kinds of oceans. What are these ten? Namely:

• They attain the ocean of all Buddhas, because they can see them all.
• They attain the ocean of all sentient beings, because they can subdue them all.
• They attain the ocean of all dharmas, because they can fully understand them all with wisdom.
• They attain the ocean of all lands, because they can visit them all with non-substantial, non-fabricated spiritual powers.
• They attain the ocean of merits, because they can perfect all cultivations.
• They attain the ocean of spiritual powers, because they can broadly demonstrate them to enlighten beings.
• They attain the ocean of all faculties, because they can thoroughly know all their various differences.
• They attain the ocean of all minds, because they know the countless different minds of all sentient beings.
• They attain the ocean of all practices, because they can perfect them all through the power of vows.
• They attain the ocean of all vows, because they can fulfill them all and make them eternally pure.

佛子！菩薩摩訶薩得如是十種海已，復得十種殊勝。何等為十？一者於一切眾生中最為第一，二者於一切諸天中最為殊特，三者於一切梵王中最極自在，四者於諸世間無所染著，五者一切世間無能映蔽，六者一切諸魔不能惑亂，七者普入諸趣無所罣礙，八者處處受生知不堅固，九者一切佛法皆得自在，十者一切神通悉能示現。

Buddhaputra! After the bodhisattva mahasattva obtains these ten kinds of seas, they further attain ten kinds of supremacies. What are these ten?

• They are foremost among all sentient beings
• They are most extraordinary among all devas
• They are most sovereign among all Brahma kings
• They are unattached to all worldly matters
• They cannot be overshadowed by anything in the world
• They cannot be deluded by any maras
• They enter all realms without obstruction
• They know the impermanence of birth in various places
• They attain mastery of all Buddha dharmas
• They can manifest all spiritual powers

佛子！菩薩摩訶薩得如是十種殊勝已，復得十種力，於眾生界修習諸行。何等為十？一謂勇健力，調伏世間故；二謂精進力，恒不退轉故，三謂無著力，離諸垢染故；四謂寂靜力，於一切法無諍論故；五謂逆順力，於一切法心自在故；六謂法性力，於諸義中得自在故；七謂無礙力，智慧廣大故；八謂無畏力，能說諸法故；九謂辯才力，能持諸法故；十謂開示力，智慧無邊故。佛子！此十種力是廣大力、最勝力、無能摧伏力、無量力、善集力、不動力、堅固力、智慧力、成就力、勝定力、清淨力、極清淨力、法身力、法光明力、法燈力、法門力、無能壞力、極勇猛力、大丈夫力、善丈夫修習力、成正覺力、過去積集善根力、安住無量善根力、住如來力力、心思惟力、增長菩薩歡喜力、出生菩薩淨信力、增長菩薩勇猛力、菩提心所生力、菩薩清淨深心力、菩薩殊勝深心力、菩薩善根熏習力、究竟諸法力、無障礙身力、入方便善巧法門力、清淨妙法力、安住大勢一切世間不能傾動力、一切眾生無能映蔽力。

Buddhaputra! After the bodhisattva mahasattva attains these ten kinds of supremacies, they further attain ten kinds of powers to cultivate various practices in the realm of sentient beings. What are these ten?

• The power of vigor, for subduing the world
• The power of diligence, for never retreating
• The power of non-attachment, for leaving all defilements
• The power of tranquility, for being free from disputes about all dharmas
• The power of compliance and opposition, for having mastery of mind regarding all dharmas
• The power of dharma-nature, for attaining mastery in all meanings
• The power of non-obstruction, due to vast wisdom
• The power of fearlessness, for being able to expound all dharmas
• The power of eloquence, for being able to uphold all dharmas
• The power of revelation, due to boundless wisdom

Buddhaputra! These ten powers are vast powers, supreme powers, invincible powers, immeasurable powers, well-accumulated powers, immovable powers, firm powers, wisdom powers, accomplishment powers, powers of superior concentration, pure powers, extremely pure powers, Dharma-body powers, Dharma-light powers, Dharma-lamp powers, Dharma-gate powers, indestructible powers, extremely courageous powers, great person powers, powers of cultivation by good persons, powers of attaining perfect enlightenment, powers accumulated from past good roots, powers of abiding in immeasurable good roots, powers of abiding in the Tathagata's powers, powers of mental contemplation, powers increasing bodhisattvas' joy, powers producing bodhisattvas' pure faith, powers increasing bodhisattvas' courage, powers born of the bodhicitta, powers of bodhisattvas' pure profound mind, powers of bodhisattvas' supreme profound mind, powers of bodhisattvas' good roots permeation, powers of ultimate dharmas, powers of unobstructed bodies, powers of entering skillful means and Dharma gates, powers of pure wondrous Dharma, powers of abiding in great influence that cannot be shaken by the world, and powers that cannot be overshadowed by any sentient beings.

佛子！此菩薩摩訶薩於如是無量功德法，能生，能成就，能圓滿，能照明，能具足，能遍具足，能廣大，能堅固，能增長，能淨治，能遍淨治。此菩薩功德邊際、智慧邊際、修行邊際、法門邊際、自在邊際、苦行邊際、成就邊際、清淨邊際、出離邊際、法自在邊際、無能說者。此菩薩所獲得、所成就、所趣入、所現前、所有境界、所有觀察、所有證入、所有清淨、所有了知、所有建立一切法門，於不可說劫無能說盡。

Buddhaputra! This bodhisattva mahāsattva, regarding these immeasurable meritorious dharmas, is able to generate, accomplish, perfect, illuminate, fulfill, universally fulfill, expand, solidify, increase, purify, and universally purify them. The limits of this bodhisattva's merit, wisdom, practice, Dharma gates, mastery, ascetic practices, accomplishments, purity, transcendence, and mastery of the Dharma are indescribable. What this bodhisattva has attained, accomplished, entered into, manifested, the realms they possess, their observations, realizations, purifications, understandings, and all the Dharma gates they have established cannot be fully described even in unspeakable kalpas.

「佛子！菩薩摩訶薩住此三昧，能了知無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說一切三昧。彼一一三昧，所有境界無量廣大，於境界中若入、若起、若住，所有相狀，所有示現，所有行處，所有等流，所有自性，所有除滅，所有出離，如是一切靡不明見。

Buddhaputra! The bodhisattva mahasattva abiding in this samadhi can understand all samadhis that are countless, immeasurable, boundless, incomparable, innumerable, inexpressible, inconceivable, immeasurable, unspeakable, and unspeakably unspeakable. For each of these samadhis, their realms are immeasurably vast. Within these realms, whether entering, arising, or abiding, all their characteristics, manifestations, places of practice, outflows, inherent natures, eliminations, and transcendences - all of these are clearly seen.

佛子！譬如無熱惱大龍王宮流出四河，無濁無雜，無有垢穢，光色清淨猶如虛空。其池四面各有一口，一一口中流出一河，於象口中出恒伽河，師子口中出私陀河，於牛口中出信度河，於馬口中出縛芻河。其四大河流出之時，恒伽河口流出銀沙，私陀河口流出金剛沙，信度河口流出金沙，縛芻河口流出瑠璃沙；恒伽河口作白銀色，私陀河口作金剛色，信度河口作黃金色，縛芻河口作瑠璃色，一一河口廣一由旬。其四大河既流出已，各共圍遶大池七匝，隨其方面四向分流，澒涌奔馳入於大海。其河旋遶，一一之間有天寶所成優鉢羅華、波頭摩華、拘物頭華、芬陀利華，奇香發越，妙色清淨；種種華葉，種種臺蘂，悉是眾寶，自然映徹，咸放光明，互相照現。其無熱池周圍廣大五十由旬，眾寶妙沙遍布其底，種種摩尼以為嚴飾，無量妙寶莊嚴其岸，栴檀妙香普散其中，優鉢羅華、波頭摩華、拘物頭華、芬陀利華及餘寶華皆悉遍滿，微風吹動，香氣遠徹，華林寶樹周匝圍遶。日光出時，普皆照明池河內外一切眾物，接影連輝成光明網。如是眾物，若遠、若近，若高、若下，若廣、若狹，若麁、若細，乃至極小一沙一塵，悉是妙寶，光明鑒徹，靡不於中日輪影現，亦復展轉更相現影；如是眾影不增不減、非合非散，皆如本質而得明見。

Buddhaputra! It is like the palace of the great dragon king Anavatapta, from which four rivers flow, without turbidity or mixture, free from impurities, with a light and color as pure as empty space. The lake has four sides, each with one mouth, and from each mouth flows one river. From the elephant's mouth flows the Ganges River, from the lion's mouth flows the Sindhu River, from the ox's mouth flows the Sītā River, and from the horse's mouth flows the Vakṣu River.

When these four great rivers flow out, the mouth of the Ganges River flows with silver sand, the mouth of the Sindhu River flows with vajra sand, the mouth of the Sītā River flows with gold sand, and the mouth of the Vakṣu River flows with lapis lazuli sand. The mouth of the Ganges River is silver in color, the mouth of the Sindhu River is vajra in color, the mouth of the Sītā River is golden in color, and the mouth of the Vakṣu River is lapis lazuli in color. Each river mouth is one yojana wide.

After these four great rivers flow out, they each circle the great lake seven times, then flow in four directions according to their orientation, surging and rushing into the great ocean. Between the circling rivers are heavenly jewel-formed utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers, emitting extraordinary fragrances and of wondrous pure colors. The various flower petals and stamens are all made of jewels, naturally radiant, all emitting light and illuminating each other.

The Anavatapta Lake has a circumference of fifty yojanas, with its bottom covered in wondrous jeweled sand. Various maṇi jewels adorn it, countless wondrous jewels decorate its shores, and sandalwood fragrance is spread throughout. Utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and other jeweled flowers fill it completely. When a gentle breeze blows, the fragrance spreads far. Flower groves and jeweled trees surround it on all sides.

When the sun rises, it illuminates all things inside and outside the lake and rivers, with reflections connecting and shining, forming a net of light. All these things, whether far or near, high or low, wide or narrow, coarse or fine, down to the smallest grain of sand or dust, are all wondrous jewels with penetrating radiance. The sun's reflection appears in all of them, and they in turn reflect each other. These myriad reflections neither increase nor decrease, neither combine nor disperse, all clearly visible as their original nature.

佛子！如無熱大池，於四口中流出四河入於大海；菩薩摩訶薩亦復如是，從四辯才，流出諸行，究竟入於一切智海。如恒伽大河，從銀色象口流出銀沙；菩薩摩訶薩亦復如是，以義辯才，說一切如來所說一切義門，出生一切清淨白法，究竟入於無礙智海。如私陀大河，從金剛色師子口流出金剛沙；菩薩摩訶薩亦復如是，以法辯才，為一切眾生說佛金剛句，引出金剛智，究竟入於無礙智海。如信度大河，從金色牛口流出金沙；菩薩摩訶薩亦復如是，以訓辭辯，說隨順世間緣起方便，開悟眾生，令皆歡喜，調伏成熟，究竟入於緣起方便海。如縛芻大河，於瑠璃色馬口流出瑠璃沙；菩薩摩訶薩亦復如是，以無盡辯，雨百千億那由他不可說法，令其聞者皆得潤洽，究竟入於諸佛法海。如四大河，隨順圍遶無熱池已四方入海，菩薩摩訶薩亦復如是，成就隨順身業、隨順語業、隨順意業，成就智為前導身業、智為前導語業、智為前導意業，四方流注，究竟入於一切智海。

Buddhaputra! It is like the great Lake Anavatapta, from which four rivers flow out of four mouths and enter the great ocean. Similarly, the bodhisattva mahasattva flows forth various practices from the four kinds of eloquence, ultimately entering the ocean of omniscience.

Like the great Ganges River, which flows with silver sand from the mouth of a silver-colored elephant, the bodhisattva mahasattva, with eloquence in meaning, expounds all the meaning gates spoken by all Tathagatas, giving rise to all pure white dharmas, ultimately entering the ocean of unobstructed wisdom.

Like the great Sindhu River, which flows with vajra sand from the mouth of a vajra-colored lion, the bodhisattva mahasattva, with eloquence in Dharma, expounds the Buddha's vajra sentences for all sentient beings, drawing forth vajra wisdom, ultimately entering the ocean of unobstructed wisdom.

Like the great Sita River, which flows with golden sand from the mouth of a golden-colored ox, the bodhisattva mahasattva, with eloquence in instruction, expounds skillful means of dependent origination that accord with the world, awakening sentient beings, causing them all to rejoice, taming and maturing them, ultimately entering the ocean of skillful means of dependent origination.

Like the great Vaksu River, which flows with lapis lazuli sand from the mouth of a lapis lazuli-colored horse, the bodhisattva mahasattva, with inexhaustible eloquence, rains down hundreds of thousands of billions of nayutas of inexpressible dharmas, causing all who hear to be thoroughly moistened, ultimately entering the ocean of all Buddhas' dharmas.

Just as the four great rivers flow around Lake Anavatapta and then enter the ocean in four directions, the bodhisattva mahasattva likewise accomplishes body, speech, and mind actions that accord with wisdom, accomplishes body, speech, and mind actions guided by wisdom, flowing in four directions, ultimately entering the ocean of omniscience.

佛子！何者名為菩薩四方？佛子！所謂：見一切佛而得開悟，聞一切法受持不忘，圓滿一切波羅蜜行，大悲說法滿足眾生。如四大河圍遶大池，於其中間，優鉢羅華、波頭摩華、拘物頭華、芬陀利華皆悉遍滿；菩薩摩訶薩亦復如是，於菩提心中間，不捨眾生，說法調伏，悉令圓滿無量三昧，見佛國土莊嚴清淨。如無熱大池，寶樹圍遶；菩薩摩訶薩亦復如是，現佛國土莊嚴圍遶，令諸眾生趣向菩提。如無熱大池，其中縱廣五十由旬，清淨無濁；菩薩摩訶薩亦復如是，菩提之心其量無邊，善根充滿，清淨無濁。如無熱大池，以無量寶莊嚴其岸，散栴檀香遍滿其中；菩薩摩訶薩亦復如是，以百千億十種智寶嚴菩提心大願之岸，普散一切眾善妙香。如無熱大池，底布金沙，種種摩尼間錯莊嚴；菩薩摩訶薩亦復如是，微妙智慧周遍觀察，不可思議菩薩解脫種種法寶間錯莊嚴，得一切法無礙光明，住於一切諸佛所住，入於一切甚深方便。如阿那婆達多龍王，永離龍中所有熱惱；菩薩摩訶薩亦復如是，永離一切世間憂惱，雖現受生而無染著。如四大河，潤澤一切閻浮提地，既潤澤已入於大海；菩薩摩訶薩亦復如是，以四智河潤澤天、人、沙門、婆羅門，令其普入阿耨多羅三藐三菩提智慧大海，以十種力而為莊嚴。何者為四？一者願智河，救護調伏一切眾生常不休息；二者波羅蜜智河，修菩提行饒益眾生，去、來、今世相續無盡，究竟入於諸佛智海；三者菩薩三昧智河，無數三昧以為莊嚴，見一切佛，入諸佛海；四者大悲智河，大慈自在普救眾生，方便攝取無有休息，修行祕密功德之門，究竟入於十力大海。如四大河，從無熱池既流出已，究竟無盡，入於大海；菩薩摩訶薩亦復如是，以大願力修菩薩行，自在知見無有窮盡，究竟入於一切智海。如四大河，入於大海，無能為礙令不入者；菩薩摩訶薩亦復如是，常勤修習普賢行願，成就一切智慧光明，住於一切佛菩提法，入如來智無有障礙。如四大河，奔流入海，經於累劫亦無疲厭；菩薩摩訶薩亦復如是，以普賢行願，盡未來劫修菩薩行，入如來海不生疲厭。

Buddhaputra! What are the four directions of the bodhisattva? Buddhaputra! They are:

• Seeing all Buddhas and attaining enlightenment
• Hearing all dharmas and retaining them without forgetting
• Perfecting all paramita practices
• Teaching the dharma with great compassion to satisfy all sentient beings

Like the four great rivers surrounding a large pond, within which are fully blooming utpala flowers, padma flowers, kumuda flowers, and pundarika flowers; so too are the bodhisattva mahasattvas. Within their bodhicitta, they do not abandon sentient beings, but teach and subdue them, causing them to perfect countless samadhis and see the pure adornments of Buddha lands.

Like the great Anavatapta Lake surrounded by jeweled trees; so too do bodhisattva mahasattvas manifest the adornments of Buddha lands surrounding them, guiding sentient beings towards bodhi.

Like the great Anavatapta Lake, fifty yojanas in length and breadth, pure and undefiled; so too is the bodhisattva's mind of bodhi boundless, filled with roots of goodness, pure and undefiled.

Like the great Anavatapta Lake, its shores adorned with countless jewels and filled with scattered sandalwood fragrance; so too do bodhisattva mahasattvas adorn the shores of their bodhicitta's great vows with billions of ten kinds of wisdom jewels, universally spreading all kinds of excellent fragrances of goodness.

Like the great Anavatapta Lake, its bottom covered with golden sand and adorned with various kinds of mani jewels; so too do bodhisattva mahasattvas observe with subtle wisdom, adorned with inconceivable bodhisattva liberations and various dharma jewels, attaining unobstructed light of all dharmas, dwelling in all Buddha's abodes, and entering all profound skillful means.

Like the Naga King Anavatapta, forever free from the heat and distress of dragons; so too are bodhisattva mahasattvas forever free from all worldly sorrows, though they appear to take birth, they remain undefiled.

Like the four great rivers moistening all of Jambudvipa before entering the great ocean; so too do bodhisattva mahasattvas use four rivers of wisdom to moisten devas, humans, sramanas, and brahmins, causing them to universally enter the great ocean of anuttara-samyak-sambodhi wisdom, adorned with the ten powers.

These four are:

• The river of vow-wisdom, constantly protecting and subduing all sentient beings without rest
• The river of paramita-wisdom, cultivating bodhisattva practices to benefit beings, continuing endlessly through past, present, and future, ultimately entering the ocean of Buddha's wisdom
• The river of bodhisattva samadhi-wisdom, adorned with countless samadhis, seeing all Buddhas and entering the ocean of Buddhas
• The river of great compassion-wisdom, freely saving all beings with great kindness, employing skillful means without rest, cultivating the gates of secret merits, ultimately entering the ocean of the ten powers

Like the four great rivers flowing from the Anavatapta Lake, inexhaustible as they enter the great ocean; so too do bodhisattva mahasattvas, with the power of great vows, cultivate bodhisattva practices, their knowledge and vision inexhaustible, ultimately entering the ocean of all-knowing wisdom.

Like the four great rivers entering the ocean without obstruction; so too do bodhisattva mahasattvas diligently cultivate Samantabhadra's practices and vows, accomplishing the light of all wisdom, dwelling in all Buddha's bodhi dharmas, entering the Tathagata's wisdom without hindrance.

Like the four great rivers rushing into the ocean, passing through countless kalpas without weariness; so too do bodhisattva mahasattvas, with Samantabhadra's practices and vows, cultivate bodhisattva practices throughout future kalpas, entering the ocean of Tathagatas without growing weary.

佛子！如日光出時，無熱池中金沙、銀沙、金剛沙、瑠璃沙及餘一切種種寶物，皆有日影於中顯現；其金沙等一切寶物，亦各展轉而現其影，互相鑒徹，無所妨礙。菩薩摩訶薩亦復如是，住此三昧，於自身一一毛孔中，悉見不可說不可說佛剎微塵數諸佛如來，亦見彼佛所有國土道場眾會一一佛所聽法、受持、信解、供養，各經不可說不可說億那由他劫而不想念時節長短，其諸眾會亦無迫隘。何以故？以微妙心，入無邊法界故，入無等差別業果故，入不思議三昧境界故，入不思議思惟境界故，入一切佛自在境界故，得一切佛所護念故，得一切佛大神變故，得諸如來難得難知十種力故，入普賢菩薩行圓滿境界故，得一切佛無勞倦神通力故。

Buddhaputra! When the sunlight comes out, in the Anavatapta Lake, the golden sand, silver sand, vajra sand, lapis lazuli sand, and all other kinds of jewels reflect the sun's image. All these jewels also reflect each other's images, interpenetrating without obstruction.

Similarly, the Bodhisattva Mahasattva, abiding in this samadhi, sees within each pore of their body an inexpressible number of Buddhas and Tathagatas as numerous as the dust particles in inexpressible Buddha lands. They also see the lands, bodhimandas, and assemblies of those Buddhas, listening to the Dharma, receiving and upholding it, understanding it with faith, and making offerings to each Buddha for inexpressible billions of nayutas of kalpas, without considering the length of time. These assemblies are not crowded.

Why is this so? Because:

• With their subtle mind, they enter the boundless Dharmadhatu
• They enter the incomparable differentiated karma and its fruits
• They enter the inconceivable realm of samadhi
• They enter the inconceivable realm of contemplation
• They enter the sovereign realm of all Buddhas
• They are protected and remembered by all Buddhas
• They attain the great spiritual transformations of all Buddhas
• They attain the ten powers of the Tathagatas, which are difficult to attain and know
• They enter the realm of Samantabhadra Bodhisattva's perfected practices
• They attain the tireless spiritual powers of all Buddhas

「佛子！菩薩摩訶薩雖能於定一念入出，而亦不廢長時在定，亦無所著；雖於境界無所依住，而亦不捨一切所緣；雖善入剎那際，而為利益一切眾生，現佛神通無有厭足；雖等入法界，而不得其邊；雖無所住、無有處所，而恒趣入一切智道，以變化力普入無量眾生眾中，具足莊嚴一切世界；雖離世間顛倒分別，超過一切分別之地，亦不捨於種種諸相；雖能具足方便善巧，而究竟清淨；雖不分別菩薩諸地，而皆已善入。佛子！譬如虛空，雖能容受一切諸物，而離有無。菩薩摩訶薩亦復如是，雖普入一切世間，而離世間想；雖勤度一切眾生，而離眾生想；雖深知一切法，而離諸法想；雖樂見一切佛，而離諸佛想；雖善入種種三昧，而知一切法自性皆如，無所染著；雖以無邊辯才演無盡法句，而心恒住離文字法；雖樂觀察無言說法，而恒示現清淨音聲；雖住一切離言法際，而恒示現種種色相；雖教化眾生，而知一切法畢竟性空；雖勤修大悲度脫眾生，而知眾生界無盡無散；雖了達法界常住不變，而以三輪調伏眾生恒不休息；雖常安住如來所住，而智慧清淨，心無怖畏，分別演說種種諸法，轉於法輪常不休息。佛子！是為菩薩摩訶薩第九法界自在大三昧善巧智。

Buddhaputra! Although the bodhisattva mahasattva can enter and exit samadhi in a single thought, they do not abandon prolonged abiding in samadhi, yet they are not attached to it. Although they do not depend on or abide in any realm, they do not abandon all objects of mindfulness. Although they can skillfully enter into the moment, for the benefit of all sentient beings they manifest the Buddha's spiritual powers tirelessly.

Although they enter equally into the Dharma realm, they do not reach its limits. Although they have no abode and no location, they constantly enter the path of omniscience, using their power of transformation to universally enter among countless sentient beings, fully adorning all worlds.

Although they transcend the world's inverted discriminations, surpassing all grounds of discrimination, they do not abandon the various characteristics. Although they can fully master skillful means, they are ultimately pure. Although they do not discriminate between the various bodhisattva stages, they have already skillfully entered them all.

Buddhaputra! It is like space, which can contain all things yet is beyond existence and non-existence. The bodhisattva mahasattva is also like this:

• Although they universally enter all worlds, they are free from worldly conceptions
• Although they diligently liberate all sentient beings, they are free from the notion of sentient beings
• Although they deeply know all dharmas, they are free from conceptions of dharmas
• Although they delight in seeing all Buddhas, they are free from conceptions of Buddhas
• Although they skillfully enter various samadhis, they know the self-nature of all dharmas is thus, without attachment
• Although they expound inexhaustible Dharma phrases with boundless eloquence, their minds constantly abide in the Dharma beyond words
• Although they delight in contemplating the ineffable Dharma, they constantly manifest pure sounds
• Although they abide in the realm of all ineffable Dharmas, they constantly manifest various forms and characteristics
• Although they teach and transform sentient beings, they know all dharmas are ultimately empty in nature
• Although they diligently cultivate great compassion to liberate sentient beings, they know the realm of sentient beings is inexhaustible and indivisible
• Although they comprehend that the Dharma realm is eternally abiding and unchanging, they ceaselessly use the three wheels to subdue sentient beings
• Although they constantly abide where the Tathagata abides, with pure wisdom and fearless minds, they discriminate and expound various dharmas, turning the Dharma wheel without cessation

Buddhaputra! This is the bodhisattva mahasattva's ninth great samadhi of skillful wisdom in self-mastery in the Dharma realm.

10 - Unobstructed Wheel Samadhi / 無礙輪三昧

「佛子！云何為菩薩摩訶薩無礙輪三昧？佛子！菩薩摩訶薩入此三昧時，住無礙身業、無礙語業、無礙意業，住無礙佛國土，得無礙成就眾生智，獲無礙調伏眾生智，放無礙光明，現無礙光明網，示無礙廣大變化，轉無礙清淨法輪，得菩薩無礙自在，普入諸佛力，普住諸佛智，作佛所作，淨佛所淨，現佛神通，令佛歡喜，行如來行，住如來道，常得親近無量諸佛，作諸佛事紹諸佛種。

Buddhaputra! What is the Bodhisattva Mahasattva's Unobstructed Wheel Samadhi? Buddhaputra! When a Bodhisattva Mahasattva enters this samadhi:

• They abide in unobstructed physical, verbal, and mental actions
• They dwell in unobstructed Buddha lands
• They attain unobstructed wisdom to accomplish the enlightenment of sentient beings
• They acquire unobstructed wisdom to tame sentient beings
• They emit unobstructed light
• They manifest an unobstructed net of light
• They demonstrate unobstructed vast transformations
• They turn the unobstructed pure Dharma wheel
• They attain the Bodhisattva's unobstructed mastery
• They universally enter the powers of all Buddhas
• They universally abide in the wisdom of all Buddhas
• They do what the Buddhas do
• They purify what the Buddhas purify
• They manifest the spiritual powers of the Buddhas
• They bring joy to the Buddhas
• They practice the conduct of the Tathagatas
• They dwell on the path of the Tathagatas
• They constantly draw near to innumerable Buddhas
• They perform the work of all Buddhas and continue the lineage of all Buddhas

「佛子！菩薩摩訶薩住此三昧已，觀一切智，總觀一切智，別觀一切智，隨順一切智，顯示一切智，攀緣一切智，見一切智，總見一切智，別見一切智，於普賢菩薩廣大願、廣大心、廣大行、廣大所趣、廣大所入、廣大光明、廣大出現、廣大護念、廣大變化、廣大道，不斷不退，無休無替，無倦無捨，無散無亂，常增進，恒相續。何以故？此菩薩摩訶薩於諸法中，成就大願，發行大乘，入於佛法大方便海；以勝願力，於諸菩薩所行之行，智慧明照皆得善巧，具足菩薩神通變化，善能護念一切眾生；如去、來、今一切諸佛之所護念，於諸眾生恒起大悲，成就如來不變異法。佛子！譬如有人以摩尼寶置色衣中，其摩尼寶雖同衣色，不捨自性。菩薩摩訶薩亦復如是，成就智慧以為心寶，觀一切智普皆明現，然不捨於菩薩諸行。何以故？菩薩摩訶薩發大誓願，利益一切眾生，度脫一切眾生，承事一切諸佛，嚴淨一切世界，安慰眾生，深入法海；為淨眾生界，現大自在，給施眾生，普照世間，入於無邊幻化法門，不退不轉，無疲無厭。佛子！譬如虛空持眾世界，若成若住，無厭無倦，無羸無朽，無散無壞，無變無異，無有差別，不捨自性。何以故？虛空自性，法應爾故。菩薩摩訶薩亦復如是，立無量大願，度一切眾生，心無厭倦。佛子！譬如涅槃，去、來、現在無量眾生於中滅度，終無厭倦。何以故？一切諸法本性清淨，是謂：涅槃，云何於中而有厭倦？菩薩摩訶薩亦復如是，為欲度脫一切眾生皆令出離而現於世，云何而起疲厭之心？佛子！如薩婆若，能令過去、未來、現在一切菩薩，於諸佛家已、現、當生，乃至令成無上菩提，終不疲厭。何以故？一切智與法界無二故，於一切法無所著故。菩薩摩訶薩亦復如是，其心平等住一切智，云何而有疲厭之心？

Buddhaputra! When a Bodhisattva Mahasattva abides in this samadhi, they:

• Contemplate all-knowledge
• Comprehensively observe all-knowledge
• Individually observe all-knowledge
• Accord with all-knowledge
• Demonstrate all-knowledge
• Grasp all-knowledge
• See all-knowledge
• Comprehensively see all-knowledge
• Individually see all-knowledge

They do not cease or retreat from Samantabhadra Bodhisattva's vast vows, vast mind, vast practices, vast aims, vast entries, vast light, vast manifestations, vast protection and mindfulness, vast transformations, and vast path. They are without interruption, without regression, without rest, without substitution, without weariness, without abandonment, without scattering, without confusion, always progressing and continuously persevering.

Why is this so? This Bodhisattva Mahasattva, among all dharmas, accomplishes great vows, initiates the practice of the Great Vehicle, and enters the sea of great skillful means of the Buddha's Dharma. Through the power of supreme vows, they skillfully illuminate with wisdom all the practices of bodhisattvas, perfect the bodhisattva's spiritual powers and transformations, and are able to protect and be mindful of all sentient beings. Just as all Buddhas of the past, present, and future protect and are mindful of them, they constantly give rise to great compassion for all sentient beings, accomplishing the unchanging Dharma of the Tathagatas.

Buddhaputra! It is like placing a mani jewel in colored cloth. Although the mani jewel takes on the color of the cloth, it does not abandon its inherent nature. Similarly, the Bodhisattva Mahasattva accomplishes wisdom as their mind-jewel. They observe all-knowledge manifesting clearly everywhere, yet they do not abandon the various bodhisattva practices.

Why is this so? The Bodhisattva Mahasattva makes great vows to benefit all sentient beings, liberate all sentient beings, serve all Buddhas, purify all world realms, comfort sentient beings, deeply enter the sea of Dharma, purify the realm of sentient beings, manifest great self-mastery, give to sentient beings, universally illuminate the world, enter boundless illusory transformation Dharma gates, neither retreating nor turning back, without weariness or disgust.

Buddhaputra! It is like space supporting all world realms, whether forming or abiding, without weariness or fatigue, without weakness or decay, without scattering or destruction, without change or difference, without distinctions, not abandoning its inherent nature. Why is this so? It is because the nature of space is inherently so. Similarly, the Bodhisattva Mahasattva establishes immeasurable great vows to liberate all sentient beings, their mind without weariness or fatigue.

Buddhaputra! It is like nirvana, in which countless beings of the past, present, and future attain extinction, yet it never becomes weary. Why is this so? Because the original nature of all dharmas is pure; this is called nirvana. How could there be weariness within it? Similarly, the Bodhisattva Mahasattva appears in the world to liberate all sentient beings and cause them to transcend, how could they give rise to a mind of weariness and disgust?

Buddhaputra! It is like sarvajñatā (all-knowledge), which can cause all bodhisattvas of the past, present, and future to be born, are being born, and will be born in the family of the Buddhas, even causing them to attain unsurpassed bodhi, yet it never becomes weary. Why is this so? Because all-knowledge is non-dual with the Dharma realm and is unattached to all dharmas. Similarly, the Bodhisattva Mahasattva's mind abides equally in all-knowledge. How could they have a mind of weariness?

「佛子！此菩薩摩訶薩有一蓮華，其華廣大盡十方際，以不可說葉、不可說寶、不可說香而為莊嚴；其不可說寶，復各示現種種眾寶，清淨妙好，極善安住。其華常放眾色光明，普照十方一切世界無所障礙；真金為網，彌覆其上；寶鐸徐搖，出微妙音，其音演暢一切智法。此大蓮華具足如來清淨莊嚴，一切善根之所生起，吉祥為表，神力所現，有十千阿僧祇清淨功德，菩薩妙道之所成就，一切智心之所流出，十方佛影於中顯現，世間瞻仰猶如佛塔，眾生見者無不禮敬，從能了幻正法所生，一切世間不可為諭。菩薩摩訶薩於此華上結跏趺坐，其身大小與華相稱。一切諸佛神力所加，令菩薩身一一毛孔各出百萬億那由他不可說佛剎微塵數光明，一一光明現百萬億那由他不可說佛剎微塵數摩尼寶，其寶皆名：普光明藏，種種色相以為莊嚴，無量功德之所成就，眾寶及華以為羅網彌覆其上，散百千億那由他殊勝妙香，無量色相種種莊嚴，復現不思議寶莊嚴蓋以覆其上。一一摩尼寶悉現百萬億那由他不可說佛剎微塵數樓閣；一一樓閣現百萬億那由他不可說佛剎微塵數蓮華藏師子之座；一一師子座現百萬億那由他不可說佛剎微塵數光明；一一光明現百萬億那由他不可說佛剎微塵數色相；一一色相現百萬億那由他不可說佛剎微塵數光明輪；一一光明輪現百萬億那由他不可說佛剎微塵數毘盧遮那摩尼寶華；一一華現百萬億那由他不可說佛剎微塵數臺；一一臺現百萬億那由他不可說佛剎微塵數佛；一一佛現百萬億那由他不可說佛剎微塵數神變；一一神變淨百萬億那由他不可說佛剎微塵數眾生眾；一一眾生眾中現百萬億那由他不可說佛剎微塵數諸佛自在；一一自在雨百萬億那由他不可說佛剎微塵數佛法；一一佛法有百萬億那由他不可說佛剎微塵數修多羅；一一修多羅說百萬億那由他不可說佛剎微塵數法門；一一法門有百萬億那由他不可說佛剎微塵數金剛智所入法輪，差別言辭各別演說；一一法輪成熟百萬億那由他不可說佛剎微塵數眾生界；一一眾生界有百萬億那由他不可說佛剎微塵數眾生，於佛法中而得調伏。

Buddhaputra! This Bodhisattva Mahasattva has a lotus flower that extends to the limits of the ten directions. It is adorned with unspeakable numbers of petals, jewels, and fragrances. Each of these unspeakable jewels manifests various precious gems, pure and wonderful, perfectly established. This flower constantly emits multicolored light, illuminating all worlds in the ten directions without obstruction. A net of true gold covers it, and jeweled bells gently sway, producing subtle sounds that expound the dharma of all-knowledge.

This great lotus flower possesses the pure adornments of the Tathagata, arising from all roots of goodness. It is a symbol of auspiciousness, manifested by spiritual power. It has ten thousand asaṃkhyeyas of pure merits, accomplished by the wondrous path of the Bodhisattvas, flowing from the mind of all-knowledge. The reflections of Buddhas from the ten directions appear within it. The world gazes upon it as if it were a Buddha stupa, and all beings who see it pay homage. It is born from the true dharma that understands illusion, beyond the comprehension of all worldly analogies.

The Bodhisattva Mahasattva sits cross-legged on this flower, with his body proportionate to the size of the flower. Empowered by the spiritual power of all Buddhas, from each pore of the Bodhisattva's body emit as many light rays as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each light ray manifests as many mani jewels as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. These jewels are all called "Treasury of Universal Light," adorned with various colors and forms, accomplished by immeasurable merits. A net of various jewels and flowers covers them, scattered with hundreds of thousands of billions of nayutas of supreme and wondrous fragrances, adorned with countless colors and various ornaments. Above this appears an inconceivable jeweled ornamental canopy.

Each mani jewel manifests as many pavilions as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each pavilion manifests as many lotus-treasury lion thrones as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each lion throne manifests as many light rays as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each light ray manifests as many forms as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each form manifests as many wheels of light as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each wheel of light manifests as many Vairocana mani jewel flowers as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each flower manifests as many platforms as there are dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each platform manifests Buddhas as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each Buddha displays spiritual transformations as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each spiritual transformation purifies multitudes of sentient beings as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Within each multitude of sentient beings appear self-mastery of Buddhas as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each instance of self-mastery rains down Buddha-dharmas as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each Buddha-dharma contains sutras as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each sutra expounds dharma gates as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. Each dharma gate has Dharma wheels entered by vajra wisdom as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas, each expounded with different words and phrases. Each Dharma wheel matures realms of sentient beings as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas. In each realm of sentient beings, there are sentient beings as numerous as the dust particles in unspeakable numbers of Buddha lands multiplied by hundreds of thousands of billions of nayutas, all of whom are tamed within the Buddha's Dharma.

「佛子！菩薩摩訶薩住此三昧，示現如是神通境界無量變化，悉知如幻而不染著，安住無邊不可說法。自性清淨、法界實相、如來種性，無礙際中，無去無來，非先非後，甚深無底，現量所得，以智自入，不由他悟。心不迷亂亦無分別，為去、來、今一切諸佛之所稱讚，從諸佛力之所流出，入於一切諸佛境界。體性如實，淨眼現證，慧眼普見，成就佛眼為世明燈，行於智眼所知境界，廣能開示微妙法門。成菩提心，趣勝丈夫，於諸境界無有障礙，入智種性出生諸智，離世生法而現受生，神通變化，方便調伏。如是一切無非善巧，功德解欲悉皆清淨，最極微妙具足圓滿，智慧廣大猶如虛空，善能觀察眾聖境界，信行願力堅固不動，功德無盡世所稱歎。於一切佛所觀之藏，大菩提處一切智海，集眾妙寶，為大智者，猶如蓮華自性清淨，眾生見者皆生歡喜、咸得利益。智光普照，見無量佛，淨一切法，所行寂靜，於諸佛法究竟無礙。恒以方便住佛菩提功德行中而得出生，具菩薩智，為菩薩首，一切諸佛共所護念。得佛威神，成佛法身，念力難思，於境一緣而無所緣，其行廣大無相無礙，等于法界無量無邊。所證菩提猶如虛空，無有邊際，無所縛著，於諸世間普作饒益，一切智海善根所流，悉能通達無量境界。已善成就清淨施法，住菩薩心，淨菩薩種，能隨順生諸佛菩提，於諸佛法皆得善巧，具微妙行，成堅固力。一切諸佛自在威神，眾生難聞，菩薩悉知入不二門住無相法；雖復永捨一切諸相，而能廣說種種諸法，隨諸眾生心樂欲解，悉使調伏，咸令歡喜。法界為身無有分別，智慧境界不可窮盡，志常勇猛，心恒平等。見一切佛功德邊際，了一切劫差別次第，開示一切法，安住一切剎，嚴淨一切諸佛國土，顯現一切正法光明，演去、來、今一切佛法，示諸菩薩所住之處。為世明燈，生諸善根，永離世間，常生佛所，得佛智慧明了第一。一切諸佛皆共攝受，已入未來諸佛之數，從諸善友而得出生，所有志求皆無不果。具大威德，住增上意，隨所聽聞咸能善說，亦為開示聞法善根。住實際輪，於一切法心無障礙；不捨諸行，離諸分別，於一切法心無動念。得智慧明滅諸癡闇，悉能明照一切佛法，不壞諸有而生其中，了知一切諸有境界。從本已來無有動作，身、語、意業皆悉無邊，雖隨世俗演說種種無量文字，而恒不壞離文字法。深入佛海，知一切法但有假名，於諸境界無繫無著；了一切法空無所有，所修諸行從法界生，猶如虛空無相無形。深入法界隨順演說，於一境門生一切智，觀十力地以智修學，智為橋梁至薩婆若，以智慧眼見法無礙，善入諸地知種種義，一一法門悉得明了，所有大願靡不成就。

Buddhaputra! When the bodhisattva mahasattva abides in this samadhi, they manifest such realms of spiritual powers with countless transformations, knowing them all to be like illusions without becoming attached, and abide in boundless, inexpressible dharmas. Their self-nature is pure, the true nature of the Dharma realm, the lineage of the Tathagatas. Within the realm of non-obstruction, there is no coming or going, no before or after. It is extremely profound and bottomless, attained through direct perception, entered through self-wisdom, not through the awakening of others. Their mind is not confused and makes no discriminations. They are praised by all Buddhas of the past, present, and future, emanating from the power of all Buddhas, entering the realms of all Buddhas.

Their essential nature is as it truly is, directly realized with the pure eye, universally seen with the wisdom eye. They accomplish the Buddha eye to become a light for the world, practicing in the realm known by the knowledge eye, and broadly revealing subtle Dharma gates. They give rise to the bodhicitta, aspiring to become a great person, without obstacles in any realm. They enter the lineage of wisdom and give birth to various wisdoms. Though separate from worldly birth, they manifest taking birth, with spiritual powers and transformations, skillfully taming beings.

All of this is nothing but skillful means. Their meritorious virtues and desires for liberation are all pure, supremely subtle and perfectly complete. Their wisdom is as vast as space, able to observe the realms of all sages. Their faith, practices, and power of vows are firm and unshakable, with inexhaustible merits praised by the world. They are a treasury observed by all Buddhas, at the place of great bodhi in the sea of omniscience, gathering all wondrous treasures. As great wise ones, they are like lotuses, pure in self-nature. Beings who see them all give rise to joy and gain benefit. Their light of wisdom universally illuminates, seeing countless Buddhas, purifying all dharmas. Their practices are tranquil, and they are ultimately unobstructed in all Buddha dharmas.

They constantly use skillful means to dwell in the meritorious practices of Buddha's enlightenment and are born from them. They possess the wisdom of bodhisattvas, are foremost among bodhisattvas, and are protected and remembered by all Buddhas. They attain the Buddha's majestic spiritual power, accomplish the Buddha's Dharma body, and have inconceivable power of mindfulness. In the realm of objects, they have a single focus yet no focus, their practices are vast, formless and unobstructed, equal to the boundless and limitless Dharma realm. The enlightenment they realize is like space, without limits, without attachments, universally benefiting all worlds. Flowing from the sea of omniscience and roots of goodness, they can penetrate countless realms.

They have well accomplished the pure practice of giving, abide in the bodhisattva mind, purify the bodhisattva lineage, and can accordingly give rise to the enlightenment of all Buddhas. They are skillful in all Buddha dharmas, possess subtle practices, and accomplish firm power. The self-mastery and spiritual power of all Buddhas, difficult for beings to hear, bodhisattvas fully know. They enter the gate of non-duality and abide in the dharma of no characteristics. Though they forever abandon all characteristics, they can extensively expound various dharmas, adapting to sentient beings' mental inclinations and desires for understanding, taming them all and making them all rejoice.

They take the Dharma realm as their body without discrimination. Their realm of wisdom is inexhaustible. Their resolve is always courageous, their mind always equal. They see the limits of all Buddhas' merits, understand the differentiations and sequences of all kalpas, reveal all dharmas, abide in all lands, adorn and purify all Buddha lands, manifest the light of all true Dharma, expound the Buddha Dharma of past, present and future, and demonstrate the dwellings of all bodhisattvas.

They are lamps of illumination for the world, generating all roots of goodness. Forever leaving the world, they are always born in the presence of Buddhas, attaining the foremost clarity of Buddha wisdom. They are embraced by all Buddhas, already entered into the number of future Buddhas. Born from all good friends, all their aspirations are fulfilled. Possessing great majesty and virtue, they abide in superior intention. Whatever they hear, they can explain well, and also reveal the roots of goodness of hearing the Dharma.

Abiding in the wheel of ultimate reality, their minds are unobstructed regarding all dharmas. Not abandoning practices, free from discriminations, their minds have no stirring thoughts about all dharmas. Attaining the light of wisdom that extinguishes all ignorance and delusion, they can clearly illuminate all Buddha dharmas. Without destroying existences, they are born within them, fully knowing the realms of all existences. From the very beginning, they have no activity. Their bodily, verbal and mental actions are all boundless. Though they expound various countless writings according to worldly conventions, they never damage the dharma beyond words.

Deeply entering the Buddha's ocean, they know all dharmas are merely conventional designations, unattached to any realms. They understand all dharmas are empty and non-existent. The practices they cultivate arise from the Dharma realm, like space without characteristics or form. Deeply entering the Dharma realm, they expound accordingly. From a single realm they give rise to all wisdom. They contemplate the ground of the ten powers and cultivate with wisdom. Wisdom is the bridge to reach omniscience. With the eye of wisdom they see dharmas without obstruction. They skillfully enter all grounds and know various meanings. They attain clarity in each and every Dharma gate. All their great vows are fulfilled.

「佛子！菩薩摩訶薩以此開示一切如來無差別性，此是無礙方便之門，此能出生菩薩眾會，此法唯是三昧境界，此能勇進入薩婆若，此能開顯諸三昧門，此能無礙普入諸剎，此能調伏一切眾生，此能住於無眾生際，此能開示一切佛法，此於境界皆無所得。雖一切時演說開示，而恒遠離妄想分別；雖知諸法皆無所作，而能示現一切作業；雖知諸佛無有二相，而能顯示一切諸佛；雖知無色，而演說諸色；雖知無受，而演說諸受；雖知無想，而演說諸想；雖知無行，而演說諸行；雖知無識，而演說諸識，恒以法輪開示一切；雖知法無生，而常轉法輪；雖知法無差別，而說諸差別門；雖知諸法無有生滅，而說一切生滅之相；雖知諸法無麁無細，而說諸法麁細之相；雖知諸法無上、中、下，而能宣說最上之法；雖知諸法不可言說，而能演說清淨言辭；雖知諸法無內無外，而說一切內外諸法；雖知諸法不可了知，而說種種智慧觀察；雖知諸法無有真實，而說出離真實之道；雖知諸法畢竟無盡，而能演說盡諸有漏；雖知諸法無違無諍，然亦不無自他差別；雖知諸法畢竟無師，而常尊敬一切師長；雖知諸法不由他悟，而常尊敬諸善知識；雖知法無轉，而轉法輪；雖知法無起，而示諸因緣；雖知諸法無有前際，而廣說過去；雖知諸法無有後際，而廣說未來；雖知諸法無有中際，而廣說現在；雖知諸法無有作者，而說諸作業；雖知諸法無有因緣，而說諸集因；雖知諸法無有等比，而說平等、不平等道；雖知諸法無有言說，而決定說三世之法；雖知諸法無有所依，而說依善法而得出離；雖知法無身，而廣說法身；雖知三世諸佛無邊，而能演說唯有一佛；雖知法無色，而現種種色；雖知法無見，而廣說諸見；雖知法無相，而說種種相；雖知諸法無有境界，而廣宣說智慧境界；雖知諸法無有差別，而說行果種種差別；雖知諸法無有出離，而說清淨諸出離行；雖知諸法本來常住，而說一切諸流轉法；雖知諸法無有照明，而恒廣說照明之法。

Buddhaputra! The bodhisattva mahasattva uses this to reveal the non-differentiated nature of all Tathagatas. This is the gate of unobstructed skillful means. This can give birth to assemblies of bodhisattvas. This dharma is solely the realm of samadhi. This can bravely advance into omniscience. This can reveal the gates of all samadhis. This can enter all lands without obstruction. This can subdue all sentient beings. This can abide in the realm of no sentient beings. This can reveal all Buddha dharmas. This attains nothing in all realms.

Although always expounding and revealing, they constantly stay far from deluded discriminations. Although knowing all dharmas are without action, they can manifest all actions. Although knowing all Buddhas have no dual characteristics, they can reveal all Buddhas. Although knowing there is no form, they expound on all forms. Although knowing there is no sensation, they expound on all sensations. Although knowing there is no perception, they expound on all perceptions. Although knowing there is no volition, they expound on all volitions. Although knowing there is no consciousness, they expound on all consciousnesses, always using the Dharma wheel to reveal everything.

Although knowing dharmas are unborn, they constantly turn the Dharma wheel. Although knowing dharmas have no distinctions, they speak of various gates of distinction. Although knowing all dharmas have no arising or ceasing, they speak of all characteristics of arising and ceasing. Although knowing all dharmas are neither coarse nor fine, they speak of the coarse and fine characteristics of dharmas. Although knowing all dharmas have no high, middle or low, they can proclaim the highest dharma. Although knowing all dharmas cannot be spoken of, they can expound pure words. Although knowing all dharmas have no inside or outside, they speak of all internal and external dharmas.

Although knowing all dharmas cannot be fully understood, they speak of various wisdoms and observations. Although knowing all dharmas have no ultimate reality, they speak of the path of transcending ultimate reality. Although knowing all dharmas are ultimately inexhaustible, they can expound on exhausting all outflows. Although knowing all dharmas have no contradiction or conflict, they also do not lack distinctions between self and other. Although knowing all dharmas ultimately have no teacher, they always respect all teachers. Although knowing all dharmas are not awakened to through others, they always respect all good spiritual friends.

Although knowing dharma does not turn, they turn the Dharma wheel. Although knowing dharma does not arise, they demonstrate various causes and conditions. Although knowing all dharmas have no past, they extensively speak of the past. Although knowing all dharmas have no future, they extensively speak of the future. Although knowing all dharmas have no present, they extensively speak of the present. Although knowing all dharmas have no doer, they speak of various actions. Although knowing all dharmas have no causes and conditions, they speak of various accumulating causes.

Although knowing all dharmas have no comparisons, they speak of paths of equality and inequality. Although knowing all dharmas have no speech, they definitively speak of the dharmas of the three times. Although knowing all dharmas have nothing to rely on, they speak of relying on good dharmas to attain liberation. Although knowing dharma has no body, they extensively speak of the Dharma body. Although knowing all Buddhas of the three times are boundless, they can expound that there is only one Buddha. Although knowing dharma has no form, they manifest various forms. Although knowing dharma has no views, they extensively speak of various views. Although knowing dharma has no characteristics, they speak of various characteristics.

Although knowing all dharmas have no realm, they extensively proclaim the realm of wisdom. Although knowing all dharmas have no distinctions, they speak of the various distinctions of practices and fruits. Although knowing all dharmas have no liberation, they speak of pure liberating practices. Although knowing all dharmas are originally ever-abiding, they speak of all flowing and turning dharmas. Although knowing all dharmas have no illumination, they constantly and extensively speak of illuminating dharmas.

「佛子！菩薩摩訶薩入如是大威德三昧智輪，則能證得一切佛法，則能趣入一切佛法，則能成就，則能圓滿，則能積集，則能清淨，則能安住，則能了達，與一切法自性相應，而此菩薩摩訶薩不作是念：『有若干諸菩薩、若干菩薩法、若干菩薩究竟、若干幻究竟、若干化究竟、若干神通成就、若干智成就、若干思惟、若干證入、若干趣向、若干境界。』何以故？菩薩三昧，如是體性，如是無邊，如是殊勝故。此三昧種種境界、種種威力、種種深入，所謂：入不可說智門、入離分別諸莊嚴、入無邊殊勝波羅蜜、入無數禪定、入百千億那由他不可說廣大智、入見無邊佛勝妙藏、入於境界不休息、入清淨信解助道法、入諸根猛利大神通、入於境界心無礙、入見一切佛平等眼、入積集普賢勝志行、入住那羅延妙智身、入說如來智慧海、入起無量種自在神變、入生一切佛無盡智門、入住一切佛現前境界、入淨普賢菩薩自在智、入開示無比普門智、入普知法界一切微細境界、入普現法界一切微細境界、入一切殊勝智光明、入一切自在邊際、入一切辯才法門際、入遍法界智慧身、入成就一切處遍行道、入善住一切差別三昧、入知一切諸佛心。

Buddhaputra! When a Bodhisattva Mahasattva enters such a great and powerful samadhi wisdom wheel, they are able to:

• Realize all Buddha dharmas
• Enter all Buddha dharmas
• Accomplish, perfect, accumulate, purify, abide in, and comprehend all Buddha dharmas
• Accord with the self-nature of all dharmas

Yet this Bodhisattva Mahasattva does not think: "There are so many Bodhisattvas, so many Bodhisattva dharmas, so many Bodhisattva ultimate realizations, so many illusory realizations, so many transformative realizations, so many accomplishments of spiritual powers, so many accomplishments of wisdom, so many contemplations, so many realizations, so many inclinations, so many realms." Why? Because the Bodhisattva samadhi is of such a nature - boundless and supreme.

This samadhi has various realms, various powers, and various deep penetrations, namely:

• Entering inexpressible wisdom gates
• Entering adornments free from discrimination
• Entering boundless supreme paramitas
• Entering countless meditative concentrations
• Entering vast wisdom of hundreds of thousands of billions of nayutas of inexpressible numbers
• Entering the vision of boundless excellent treasuries of Buddhas
• Entering realms without rest
• Entering pure faith and understanding of dharmas that aid the path
• Entering great spiritual powers with sharp faculties
• Entering realms with unobstructed mind
• Entering the equal vision of all Buddhas
• Entering the accumulation of Samantabhadra's supreme aspirations and practices
• Entering and abiding in Narayana's wondrous wisdom body
• Entering the ocean of Tathagata's wisdom
• Entering the manifestation of countless kinds of sovereign spiritual transformations
• Entering the production of all Buddhas' inexhaustible wisdom gates
• Entering and abiding in all Buddhas' manifest realms
• Entering the pure sovereign wisdom of Samantabhadra Bodhisattva
• Entering the revelation of incomparable universal wisdom
• Entering universal knowledge of all subtle realms in the dharma realm
• Entering universal manifestation of all subtle realms in the dharma realm
• Entering all supreme wisdom light
• Entering the limits of all sovereignty
• Entering the limits of all eloquent dharma gates
• Entering the wisdom body pervading the dharma realm
• Entering the accomplishment of the path of universal practice in all places
• Entering and abiding well in all distinct samadhis
• Entering knowledge of all Buddhas' minds

「佛子！此菩薩摩訶薩住普賢行，念念入百億不可說三昧，然不見普賢菩薩三昧及佛境界莊嚴前際。何以故？知一切法究竟無盡故，知一切佛剎無邊故，知一切眾生界不思議故，知前際無始故，知未來無窮故，知現在盡虛空遍法界無邊故，知一切諸佛境界不可思議故，知一切菩薩行無數故，知一切諸佛辯才所說境界不可說無邊故，知一切幻心所緣法無量故。佛子！如如意珠，隨有所求一切皆得，求者無盡，意皆滿足，而珠勢力終不匱止。菩薩摩訶薩亦復如是，入此三昧，知心如幻，出生一切諸法境界，周遍無盡，不匱不息。何以故？菩薩摩訶薩成就普賢無礙行智，觀察無量廣大幻境，猶如影像無增減故。佛子！譬如凡夫，各別生心，已生、現生及以當生，無有邊際，無斷無盡；其心流轉，相續不絕，不可思議。菩薩摩訶薩亦復如是，入此普幻門三昧，無有邊際，不可測量。何以故？了達普賢菩薩普幻門無量法故。佛子！譬如難陀跋難陀、摩那斯龍王及餘大龍降雨之時，滴如車軸，無有邊際；雖如是雨，雲終不盡，此是諸龍無作境界。菩薩摩訶薩亦復如是，住此三昧，入普賢菩薩諸三昧門、智門、法門、見諸佛門、往諸方門、心自在門、加持門、神變門、神通門、幻化門、諸法如幻門、不可說不可說諸菩薩充滿門，親近不可說不可說佛剎微塵數如來正覺門，入不可說不可說廣大幻網門，知不可說不可說差別廣大佛剎門，知不可說不可說有體性、無體性世界門，知不可說不可說眾生想門，知不可說不可說時差別門，知不可說不可說世界成壞門，知不可說不可說覆住、仰住諸佛剎門，於一念中皆如實知。如是入時，無有邊際，無有窮盡，不疲不厭，不斷不息，無退無失；於諸法中不住非處，恒正思惟，不沈不舉；求一切智常無退捨，為一切佛剎照世明燈，轉不可說不可說法輪；以妙辯才諮問如來無窮盡時，示成佛道無有邊際，調伏眾生恒無廢捨，常勤修習普賢行願未曾休息，示現無量不可說不可說色相身無有斷絕。何以故？譬如然火，隨所有緣，於爾所時火起不息。菩薩摩訶薩亦復如是，觀察眾生界、法界、世界，猶如虛空無有邊際，乃至能於一念之頃，往不可說不可說佛剎微塵數佛所。一一佛所入不可說不可說一切智種種差別法；令不可說不可說眾生界出家為道，勤修善根，究竟清淨；令不可說不可說菩薩於普賢行願未決定者而得決定，安住普賢智慧之門；以無量方便，入不可說不可說三世成、住、壞廣大差別劫，於不可說不可說成、住、壞世間差別境界，起於爾所大悲大願，調伏無量一切眾生悉使無餘。何以故？此菩薩摩訶薩為欲度脫一切眾生，修普賢行，生普賢智，滿足普賢所有行願。是故，諸菩薩應於如是種類、如是境界、如是威德、如是廣大、如是無量、如是不思議、如是普照明、如是一切諸佛現前住、如是一切如來所護念、如是成就往昔善根、如是其心無礙不動三昧之中，勤加修習，離諸熱惱，無有疲厭，心不退轉，立深志樂，勇猛無怯，順三昧境界，入難思智地。不依文字，不著世間，不取諸法，不起分別，不染著世事，不分別境界，於諸法智但應安住，不應稱量。所謂：親近一切智，悟解佛菩提，成就法光明，施與一切眾生善根。於魔界中拔出眾生，令其得入佛法境界，令不捨大願，勤觀出道，增廣淨境，成就諸度，於一切佛深生信解。常應觀察一切法性，無時暫捨；應知自身與諸法性普皆平等；應當明解世間所作，示其如法智慧方便；應常精進，無有休息；應觀自身善根鮮少；應勤增長他諸善根；應自修行一切智道；應勤增長菩薩境界；應樂親近諸善知識；應與同行而共止住；應不分別佛；應不捨離念；應常安住平等法界；應知一切心識如幻；應知世間諸行如夢；應知諸佛願力出現猶如影像；應知一切諸廣大業猶如變化；應知言語悉皆如響；應觀諸法一切如幻；應知一切生滅之法皆如音聲；應知所往一切佛剎皆無體性；應為請問如來佛法不生疲倦；應為開悟一切世間，勤加教誨而不捨離；應為調伏一切眾生，知時說法而不休息。佛子！菩薩摩訶薩如是修行普賢之行，如是圓滿菩薩境界，如是通達出離之道，如是受持三世佛法，如是觀察一切智門，如是思惟不變異法，如是明潔增上志樂，如是信解一切如來，如是了知佛廣大力，如是決定無所礙心，如是攝受一切眾生。

Buddhaputra! This Bodhisattva Mahasattva, dwelling in the conduct of Samantabhadra, enters billions of ineffable samadhis in each thought-moment. Yet they do not see the beginning of Samantabhadra Bodhisattva's samadhi or the adornments of the Buddha's realm. Why is this so? Because:

• They know all dharmas are ultimately inexhaustible
• They know all Buddha lands are boundless
• They know all realms of sentient beings are inconceivable
• They know the past has no beginning
• They know the future is endless
• They know the present pervades all of space and the Dharma realm without limit
• They know all Buddhas' realms are inconceivable
• They know all Bodhisattva practices are innumerable
• They know the realms expounded by all Buddhas' eloquence are ineffable and boundless
• They know all objects of the illusory mind are immeasurable

Buddhaputra! It is like a wish-fulfilling jewel, granting all that is sought. The seekers are endless, their wishes all fulfilled, yet the jewel's power is never exhausted. Similarly, the Bodhisattva Mahasattva enters this samadhi, knowing the mind is like an illusion, giving rise to all dharma realms, pervading endlessly, inexhaustible and unceasing. Why is this so? Because the Bodhisattva Mahasattva has accomplished Samantabhadra's unobstructed wisdom of conduct, observing the vast illusory realms as being like reflections, without increase or decrease.

Buddhaputra! Just as ordinary beings give rise to separate minds - past, present, and future - without limit, unceasing and endless; their minds flowing on continuously, inconceivably. The Bodhisattva Mahasattva is also like this, entering this samadhi of the universal illusion gate, without limit, immeasurable. Why is this so? Because they comprehend the immeasurable dharmas of Samantabhadra Bodhisattva's universal illusion gate.

Buddhaputra! It is like when the great dragon kings Nanda, Upananda, Manasvin, and other great dragons cause rain to fall, the drops are as large as chariot axles and without limit. Although it rains like this, the clouds are never exhausted. This is the effortless realm of the dragons.

Similarly, when the bodhisattva mahasattva abides in this samadhi, they enter:

• Samantabhadra Bodhisattva's gates of samadhi, wisdom, Dharma, seeing all Buddhas, going to all directions, mental mastery, empowerment, spiritual transformations, spiritual powers, illusions, all phenomena as illusions
• The gate of unspeakably unspeakable bodhisattvas filling all places
• The gate of drawing near to unspeakably unspeakable numbers of Tathagatas equal to the dust particles in Buddha lands
• The gate of entering unspeakably unspeakable vast illusory networks
• The gate of knowing unspeakably unspeakable different vast Buddha lands
• The gate of knowing unspeakably unspeakable worlds with and without substance
• The gate of knowing unspeakably unspeakable sentient beings' conceptions
• The gate of knowing unspeakably unspeakable time differentiations
• The gate of knowing unspeakably unspeakable world formations and destructions
• The gate of knowing unspeakably unspeakable Buddha lands facing downward and upward

They know all these as they truly are in a single thought-moment. When entering like this, there is no limit, no end, no weariness, no disgust, no interruption, no cessation, no regression, and no loss. They do not dwell in improper places among all phenomena, always rightly contemplating, neither sinking nor rising. They seek all-knowledge without ever abandoning it, become illuminating lamps for all Buddha lands, turn unspeakably unspeakable Dharma wheels, use wondrous eloquence to question the Tathagatas without end, demonstrate the attainment of Buddhahood without limit, tame sentient beings without ever abandoning them, constantly and diligently cultivate Samantabhadra's practices and vows without rest, and manifest countless unspeakably unspeakable bodies with various characteristics without interruption.

Why is this so? It is like when a fire is lit, it continues to burn as long as there are conditions for it. Similarly, the bodhisattva mahasattva observes the realms of sentient beings, the Dharma realm, and the world realm as boundless like space, and can go to unspeakably unspeakable numbers of Buddhas equal to the dust particles in Buddha lands in a single thought-moment. At each Buddha, they enter into unspeakably unspeakable various differentiated dharmas of omniscience. They cause unspeakably unspeakable realms of sentient beings to leave home for the path, diligently cultivate good roots, and ultimately attain purity. They cause unspeakably unspeakable bodhisattvas who are undecided about Samantabhadra's practices and vows to become decided and abide in the gateway of Samantabhadra's wisdom. With countless skillful means, they enter unspeakably unspeakable vast differentiated kalpas of formation, abiding, and destruction in the three times. In unspeakably unspeakable differentiated realms of worlds forming, abiding, and decaying, they give rise to great compassion and great vows to that extent, subduing countless sentient beings without exception.

Why is this so? These bodhisattva mahasattvas, in order to liberate all sentient beings, cultivate Samantabhadra's practices, give rise to Samantabhadra's wisdom, and fulfill all of Samantabhadra's practices and vows. Therefore, all bodhisattvas should diligently practice in such types, such realms, such majesty, such vastness, such immeasurability, such inconceivability, such universal illumination, such presence before all Buddhas, such protection and mindfulness of all Tathagatas, such accomplishment of past good roots, such unobstructed and unwavering samadhi. They should practice diligently, free from all afflictions, without weariness, their minds not regressing, establishing deep aspiration and delight, courageous and fearless, according with the realm of samadhi, entering the ground of inconceivable wisdom.

They do not rely on words, are not attached to the world, do not grasp at dharmas, do not give rise to discriminations, are not defiled by worldly affairs, do not discriminate among realms. They should only abide in the wisdom of all dharmas, not measuring or comparing. Namely: drawing near to omniscience, awakening to and understanding the Buddha's bodhi, accomplishing the light of Dharma, bestowing good roots upon all sentient beings. They extract beings from the realm of Mara, causing them to enter the realm of Buddha Dharma, not abandoning their great vows, diligently contemplating the path of liberation, expanding pure realms, perfecting all paramitas, and deeply giving rise to faith and understanding in all Buddhas.

One should constantly observe the nature of all dharmas, never abandoning it even for a moment; one should know that one's own nature and the nature of all dharmas are universally equal; one should clearly understand worldly actions and demonstrate wisdom and skillful means in accordance with the Dharma; one should always be diligent, without rest; one should observe that one's own roots of goodness are few; one should diligently increase others' roots of goodness; one should cultivate the path of omniscience; one should diligently expand the realm of bodhisattvas; one should delight in drawing near to good spiritual friends; one should dwell together with those of similar practices; one should not discriminate among Buddhas; one should not abandon mindfulness; one should always abide in the equal Dharma realm; one should know that all mind and consciousness are like illusions; one should know that all worldly actions are like dreams; one should know that the manifestation of all Buddhas' vow power is like reflections; one should know that all vast karmic actions are like magical transformations; one should know that all speech is like echoes; one should observe that all dharmas are like illusions; one should know that all phenomena of arising and ceasing are like sounds; one should know that all Buddha lands one travels to are without inherent nature; one should tirelessly inquire about the Buddha's Dharma from the Tathagata; one should diligently teach and instruct to enlighten all worlds without abandoning them; one should know the right time to expound the Dharma to tame all sentient beings without rest.

Buddhaputra! Bodhisattva mahasattvas thus cultivate Samantabhadra's practices, thus perfect the bodhisattva realm, thus penetrate the path of liberation, thus uphold the Dharma of the Buddhas of the three times, thus observe all gates of wisdom, thus contemplate the unchanging Dharma, thus purify their superior aspirations, thus have faith and understanding in all Tathagatas, thus comprehend the Buddha's vast powers, thus determine their unobstructed mind, and thus embrace all sentient beings.

「佛子！菩薩摩訶薩入普賢菩薩所住如是大智慧三昧時，十方各有不可說不可說國土，一一國土各有不可說不可說佛剎微塵數如來名號，一一名號各有不可說不可說佛剎微塵數諸佛而現其前，與如來念力，令不忘失如來境界；與一切法究竟慧，令入一切智；與知一切法種種義決定慧，令受持一切佛法趣入無礙；與無上佛菩提，令入一切智開悟法界；與菩薩究竟慧，令得一切法光明，無諸黑闇；與菩薩不退智，令知時、非時，善巧方便調伏眾生；與無障礙菩薩辯才，令悟解無邊法演說無盡；與神通變化力，令現不可說不可說差別身無邊色相種種不同開悟眾生；與圓滿言音，令現不可說不可說差別音聲種種言辭開悟眾生；與不唐捐力，令一切眾生若得見形、若得聞法皆悉成就，無空過者。佛子！菩薩摩訶薩如是滿足普賢行故，得如來力，淨出離道，滿一切智，以無礙辯才神通變化，究竟調伏一切眾生；具佛威德，淨普賢行，住普賢道，盡未來際，為欲調伏一切眾生，轉一切佛微妙法輪。何以故？佛子！此菩薩摩訶薩成就如是殊勝大願諸菩薩行，則為一切世間法師，則為一切世間法日，則為一切世間智月；則為一切世間須彌山王，嶷然高出，堅固不動；則為一切世間無涯智海；則為一切世間正法明燈，普照無邊，相續不斷；為一切眾生開示無邊清淨功德，皆令安住功德善根；順一切智，大願平等，修習普賢廣大之行，常能勸發無量眾生，住不可說不可說廣大行三昧，現大自在。

Buddhaputra! When a Bodhisattva Mahasattva enters this great wisdom samadhi in which Samantabhadra Bodhisattva dwells, in each of the ten directions there are unspeakably many unspeakable lands. In each land there are unspeakably many unspeakable Buddha-names as numerous as dust particles in Buddha lands. For each name, unspeakably many unspeakable Buddhas as numerous as dust particles in Buddha lands appear before them. They give the power of Tathagata mindfulness, so that one does not forget the realm of the Tathagata; they give ultimate wisdom of all dharmas, enabling one to enter omniscience; they give decisive wisdom to know the various meanings of all dharmas, enabling one to uphold all Buddha dharmas and enter without obstruction; they give supreme Buddha bodhi, enabling one to enter all wisdom and awaken to the Dharma realm; they give ultimate Bodhisattva wisdom, enabling one to attain the light of all dharmas without any darkness; they give non-retreating Bodhisattva wisdom, enabling one to know the right and wrong times, and skillfully subdue sentient beings; they give unobstructed Bodhisattva eloquence, enabling one to understand boundless dharmas and expound inexhaustibly; they give the power of spiritual transformations, enabling one to manifest unspeakably many unspeakable different bodies with boundless forms and appearances to awaken sentient beings; they give perfect speech, enabling one to manifest unspeakably many unspeakable different sounds and various words to awaken sentient beings; they give the power of not being in vain, so that all sentient beings who see their form or hear their Dharma will all achieve accomplishment, with none passing by in vain.

Buddhaputra! Because the Bodhisattva Mahasattva thus fulfills Samantabhadra's practices, they attain the power of the Tathagata, purify the path of liberation, fulfill all wisdom, and with unobstructed eloquence and spiritual transformations, ultimately subdue all sentient beings. They possess the majesty and virtue of the Buddha, purify Samantabhadra's practices, dwell on Samantabhadra's path, and until the end of future eons, in order to subdue all sentient beings, they turn the subtle Dharma wheel of all Buddhas.

Why is this so? Buddhaputra! This Bodhisattva Mahasattva accomplishes such supreme great vows and Bodhisattva practices, thus becoming a Dharma teacher for all worlds, a Dharma sun for all worlds, a wisdom moon for all worlds; they become like Mount Sumeru, the king of all worldly mountains, standing tall and firm, unshakable; they become a boundless ocean of wisdom for all worlds; they become a bright lamp of right Dharma for all worlds, universally illuminating without bounds, continuing without interruption; they reveal boundless pure merits to all sentient beings, causing them all to abide in meritorious roots; they conform to all wisdom, with great vows equal, cultivating Samantabhadra's vast practices, always able to encourage countless beings to dwell in unspeakably many unspeakable vast practice samadhis, manifesting great sovereignty.

「佛子！此菩薩摩訶薩，獲如是智，證如是法，於如是法審住明見；得如是神力，住如是境界，現如是神變，起如是神通；常安住大悲，常利益眾生，開示眾生安隱正道，建立福智大光明幢；證不思議解脫，住一切智解脫，到諸佛解脫彼岸，學不思議解脫方便門已得成就，入法界差別門無有錯亂，於普賢不可說不可說三昧遊戲自在，住師子奮迅智心意無礙。

Buddhaputra! This bodhisattva mahasattva attains such wisdom, realizes such dharmas, and clearly abides in and perceives such dharmas. They obtain such spiritual powers, dwell in such realms, manifest such spiritual transformations, and give rise to such supernatural abilities. They constantly abide in great compassion, constantly benefit sentient beings, reveal to sentient beings the peaceful and correct path, and establish the great illuminating banner of merit and wisdom. They realize inconceivable liberation, dwell in the liberation of all-knowledge, reach the other shore of all Buddhas' liberation, have already achieved success in learning the inconceivable liberation's skillful means gates, enter the differentiated gates of the Dharmadhātu without confusion, play freely within Samantabhadra's unspeakably unspeakable samādhis, and dwell in the lion's swift intelligence with unobstructed mind and intention.

其心恒住十大法藏。何者為十？所謂：住憶念一切諸佛，住憶念一切佛法，住調伏一切眾生大悲，住示現不思議清淨國土智，住深入諸佛境界決定解，住去、來、現在一切佛平等相菩提，住無礙無著際，住一切法無相性，住去、來、現在一切佛平等善根，住去、來、現在一切如來法界無差別身、語、意業先導智，住觀察三世一切諸佛受生、出家、詣道場、成正覺、轉法輪、般涅槃悉入剎那際。佛子！此十大法藏廣大無量，不可數、不可稱、不可思、不可說、無窮盡、難忍受，一切世智無能稱述。

Their minds constantly abide in ten great Dharma treasuries. What are these ten? Namely:

• Abiding in mindfulness of all Buddhas
• Abiding in mindfulness of all Buddha dharmas
• Abiding in great compassion to tame all sentient beings
• Abiding in the wisdom to manifest inconceivable pure lands
• Abiding in the definitive understanding that deeply enters the realms of all Buddhas
• Abiding in the equal-characteristic bodhi of all Buddhas of the past, present, and future
• Abiding in the realm of non-obstruction and non-attachment
• Abiding in the non-characteristic nature of all dharmas
• Abiding in the equal roots of goodness of all Buddhas of the past, present, and future
• Abiding in the forerunning wisdom of the non-differentiated body, speech, and mind activities in the Dharma realm of all Tathagatas of the past, present, and future
• Abiding in the observation that all Buddhas of the three times take birth, leave home, approach the site of enlightenment, attain perfect enlightenment, turn the Dharma wheel, and enter parinirvana, all within a single instant

Buddhaputra! These ten great Dharma treasuries are vast and immeasurable, innumerable, inexpressible, inconceivable, unspeakable, inexhaustible, difficult to endure, and beyond the ability of all worldly wisdom to describe.

「佛子！此菩薩摩訶薩已到普賢諸行彼岸，證清淨法，志力廣大，開示眾生無量善根，增長菩薩一切勢力，於念念頃滿足菩薩一切功德，成就菩薩一切諸行，得一切佛陀羅尼法，受持一切諸佛所說；雖常安住真如實際，而隨一切世俗言說，示現調伏一切眾生。何以故？菩薩摩訶薩住此三昧，法如是故。佛子！菩薩摩訶薩以此三昧，得一切佛廣大智，得巧說一切廣大法自在辯才，得一切世中最為殊勝清淨無畏法，得入一切三昧智，得一切菩薩善巧方便，得一切法光明門，到安慰一切世間法彼岸，知一切眾生時、非時，照十方世界一切處，令一切眾生得勝智，作一切世間無上師，安住一切諸功德，開示一切眾生清淨三昧，令入最上智。何以故？菩薩摩訶薩如是修行，則利益眾生，則增長大悲，則親近善知識，則見一切佛，則了一切法，則詣一切剎，則入一切方，則入一切世，則悟一切法平等性，則知一切佛平等性，則住一切智平等性。於此法中，作如是業，不作餘業；住未足心，住不散亂心，住專一心，住勤修心，住決定心，住不變異心；如是思惟，如是作業，如是究竟。

Buddhaputra! This bodhisattva mahasattva has reached the other shore of all of Samantabhadra's practices, realized the pure Dharma, possesses vast willpower, reveals countless roots of goodness to sentient beings, increases all the powers of bodhisattvas, fulfills all bodhisattva merits in each thought-moment, accomplishes all bodhisattva practices, attains all Buddha dharani methods, and upholds all that the Buddhas have taught. Although constantly abiding in the realm of true suchness, they conform to all worldly speech to manifest and subdue all sentient beings. Why is this so? Because for bodhisattva mahasattvas dwelling in this samadhi, this is how the Dharma is.

Buddhaputra! Through this samadhi, the bodhisattva mahasattva attains the vast wisdom of all Buddhas, gains the eloquence to skillfully expound all vast Dharmas, obtains the most supreme, pure, and fearless Dharma in all worlds, attains the wisdom to enter all samadhis, gains all bodhisattvas' skillful means, attains the illuminating gateway of all Dharmas, reaches the other shore of comforting all worldly Dharmas, knows the right and wrong times for all sentient beings, illuminates all places in the ten directions, enables all sentient beings to attain supreme wisdom, becomes the unsurpassed teacher for all worlds, abides in all merits, reveals the pure samadhi to all sentient beings, and causes them to enter the highest wisdom.

Why is this so? When bodhisattva mahasattvas practice in this way, they benefit sentient beings, increase great compassion, draw near to good spiritual friends, see all Buddhas, understand all Dharmas, visit all lands, enter all directions, enter all worlds, realize the equality of all Dharmas, know the equality of all Buddhas, and abide in the equality of all wisdom. Within this Dharma, they perform such actions and no others; they abide with a mind of dissatisfaction, a mind free from distraction, a single-minded mind, a diligently cultivating mind, a resolute mind, and an unchanging mind. They contemplate thus, act thus, and reach ultimate realization thus.

「佛子！菩薩摩訶薩無異語、異作，有如語、如作。何以故？

Buddhaputra! The bodhisattva mahasattva has no different speech or different action; their speech and action are in accordance with each other. Why is this so?

譬如金剛，以不可壞而得其名，終無有時離於不壞；菩薩摩訶薩亦復如是，以諸行法而得其名，終無有時離諸行法。

It is like a vajra, which get its name from being indestructible, and is never separate from indestructibility. Similarly, the bodhisattva mahasattva gets their name from various practices of the Dharma, and is never separate from these practices.

譬如真金，以有妙色而得其名，終無有時離於妙色；菩薩摩訶薩亦復如是，以諸善業而得其名，終無有時離諸善業。

It is like pure gold, which gets its name from its wondrous color, and is never separate from this wondrous color. Similarly, the bodhisattva mahasattva gets their name from various good deeds, and is never separate from these good deeds.

譬如日天子，以光明輪而得其名，終無有時離光明輪；菩薩摩訶薩亦復如是，以智慧光而得其名，終無有時離智慧光。

It is like the sun god, who gets his name from his wheel of light, and is never separate from this wheel of light. Similarly, the bodhisattva mahasattva gets their name from the light of wisdom, and is never separate from this light of wisdom.

譬如須彌山王，以四寶峯處於大海，逈然高出而得其名，終無有時捨離四峯；菩薩摩訶薩亦復如是，以諸善根處在於世，逈然高出而得其名，終無有時捨離善根。

It is like Mount Sumeru, the king of mountains, which gets its name from its four jeweled peaks standing high in the great ocean, and is never separate from these four peaks. Similarly, the bodhisattva mahasattva gets their name from their various roots of goodness standing out in the world, and is never separate from these roots of goodness.

譬如大地，以持一切而得其名，終無有時捨離能持；菩薩摩訶薩亦復如是，以度一切而得其名，終無有時捨離大悲。

It is like the great earth, which gets its name from supporting everything, and never ceases to support. Similarly, the bodhisattva mahasattva gets their name from liberating all beings, and never abandons great compassion.

譬如大海，以含眾水而得其名，終無有時捨離於水；菩薩摩訶薩亦復如是，以諸大願而得其名，終不暫捨度眾生願。

It is like the great ocean, which gets its name from containing all waters, and is never separate from water. Similarly, the bodhisattva mahasattva gets their name from their great vows, and never even momentarily abandons their vow to liberate all beings.

譬如軍將，以能慣習戰鬪之法而得其名，終無有時捨離此能；菩薩摩訶薩亦復如是，以能慣習如是三昧而得其名，乃至成就一切智智，終無有時捨離此行。

It is like a general, who gets his name from being skilled in the laws of warfare, and never abandons this ability. Similarly, the bodhisattva mahasattva gets their name from being skilled in such samadhis, and never abandons this practice until they achieve omniscience.

如轉輪王，馭四天下，常勤守護一切眾生，令無橫死，恒受快樂；菩薩摩訶薩亦復如是，入如是等諸大三昧，常勤化度一切眾生，乃至令其究竟清淨。

It is like a wheel-turning king, who rules the four continents, constantly diligently protecting all beings, preventing untimely death and ensuring constant happiness. Similarly, the bodhisattva mahasattva enters such great samadhis, constantly diligently transforming and liberating all beings, until they attain ultimate purity.

譬如種子，植之於地，乃至能令莖葉增長；菩薩摩訶薩亦復如是，修普賢行，乃至能令一切眾生善法增長。

It is like a seed planted in the ground, which can cause stems and leaves to grow. Similarly, the bodhisattva mahasattva cultivates the practices of Samantabhadra, enabling the growth of good dharmas in all sentient beings.

譬如大雲，於夏暑月降霔大雨，乃至增長一切種子；菩薩摩訶薩亦復如是，入如是等諸大三昧，修菩薩行，雨大法雨，乃至能令一切眾生究竟清淨、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑，為諸眾生究竟福田，令其施業皆得清淨，令其皆住不退轉道，令其同得一切智智，令其皆得出離三界，令其皆得究竟之智，令其皆得諸佛如來究竟之法，置諸眾生一切智處。何以故？菩薩摩訶薩成就此法，智慧明了，入法界門，能淨菩薩不可思議無量諸行。所謂：能淨諸智，求一切智故；能淨眾生，使調伏故；能淨剎土，常迴向故；能淨諸法，普了知故；能淨無畏，無怯弱故；能淨無礙辯，巧演說故；能淨陀羅尼，於一切法得自在故；能淨親近行，常見一切佛興世故。佛子！菩薩摩訶薩住此三昧，得如是等百千億那由他不可說不可說清淨功德，於如是等三昧境界得自在故，一切諸佛所加被故，自善根力之所流故，入智慧地大威力故，諸善知識引導力故，摧伏一切諸魔力故，同分善根淳淨力故，廣大誓願欲樂力故，所種善根成就力故，超諸世間無盡之福、無對力故。

It is like a great cloud in the hot summer months pouring down heavy rain, causing all seeds to grow. Similarly, the bodhisattva mahasattva enters such great samadhis, cultivates the bodhisattva practices, and rains down the great Dharma rain, ultimately causing all sentient beings to attain ultimate purity, ultimate nirvana, ultimate peace, ultimate far shore, ultimate joy, ultimate resolution of doubts, becoming the ultimate field of merit for all beings, causing their acts of giving to become pure, causing them all to dwell on the irreversible path, causing them all to attain omniscience together, causing them all to transcend the three realms, causing them all to attain ultimate wisdom, causing them all to attain the ultimate Dharma of all Buddhas and Tathagatas, placing all sentient beings in the state of omniscience.

Why is this so? Because the bodhisattva mahasattva accomplishes this Dharma, their wisdom becomes clear, they enter the gate of the Dharmadhatu, and are able to purify the inconceivable and immeasurable practices of bodhisattvas. Namely: they are able to purify all wisdom because they seek omniscience; able to purify sentient beings by taming them; able to purify Buddha lands through constant dedication; able to purify all dharmas through universal understanding; able to purify fearlessness through absence of timidity; able to purify unobstructed eloquence through skillful exposition; able to purify dharanis through mastery of all dharmas; able to purify the practice of drawing near through constantly seeing all Buddhas appear in the world.

Buddhaputra! The bodhisattva mahasattva dwelling in this samadhi attains hundreds of thousands of billions of nayutas of unspeakably unspeakable pure merits such as these. Because they attain mastery in such samadhi realms, because they are empowered by all Buddhas, because it flows from the power of their own roots of goodness, because they enter the great power of the wisdom grounds, because of the guiding power of good spiritual friends, because of the power to subdue all demons, because of the power of pure roots of goodness of the same kind, because of the power of vast vows and aspirations, because of the power of accomplishing planted roots of goodness, and because of the unequaled power that transcends all worldly inexhaustible merits.

「佛子！菩薩摩訶薩住此三昧，得十種法，同去、來、今一切諸佛。何者為十？所謂：得諸相好，種種莊嚴，同於諸佛；能放清淨大光明網，同於諸佛；神通變化，調伏眾生，同於諸佛；無邊色身，清淨圓音，同於諸佛；隨眾生業現淨佛國，同於諸佛；一切眾生所有語言皆能攝持、不忘不失，同於諸佛；無盡辯才隨眾生心而轉法輪令生智慧，同於諸佛；大師子吼無所怯畏，以無量法開悟群生，同於諸佛；於一念頃，以大神通普入三世，同於諸佛；普能顯示一切眾生諸佛莊嚴、諸佛威力、諸佛境界，同於諸佛。」

Buddhaputra! A bodhisattva mahasattva abiding in this samadhi attains ten dharmas, equal to all Buddhas of the past, present, and future. What are these ten?

• Attaining various major and minor marks and various adornments, equal to all Buddhas
• Able to emit pure great nets of light, equal to all Buddhas
• Spiritual powers and transformations to subdue sentient beings, equal to all Buddhas
• Boundless form bodies and pure, perfect voices, equal to all Buddhas
• Manifesting pure Buddha lands according to beings' karma, equal to all Buddhas
• Able to retain all languages of sentient beings without forgetting or losing, equal to all Buddhas
• Inexhaustible eloquence to turn the Dharma wheel according to beings' minds and generate wisdom, equal to all Buddhas
• Great lion's roar without fear, awakening beings with immeasurable Dharmas, equal to all Buddhas
• In a single thought-moment, using great spiritual powers to universally enter the three times, equal to all Buddhas
• Able to universally display to all sentient beings the adornments, powers, and realms of all Buddhas, equal to all Buddhas

爾時，普眼菩薩白普賢菩薩言：「佛子！此菩薩摩訶薩得如是法，同諸如來，何故不名：佛？何故不名：十力？何故不名：一切智？何故不名：一切法中得菩提者？何故不得名為：普眼？何故不名：一切境中無礙見者？何故不名：覺一切法？何故不名：與三世佛無二住者？何故不名：住實際者？何故修行普賢行願猶未休息？何故不能究竟法界捨菩薩道？」

At that time, Samantacakṣus Bodhisattva said to Samantabhadra Bodhisattva: "Buddhaputra! This bodhisattva mahasattva has attained such dharmas, equal to all Tathagatas. Why are they not called:

• Buddha?
• Ten Powered One?
• All-Knowing One?
• One who has attained enlightenment in all dharmas?
• Universal Eye?
• One who sees without obstruction in all realms?
• One who awakens to all dharmas?
• One who abides non-dually with the Buddhas of the three times?
• One who abides in ultimate reality?

Why have they not yet ceased cultivating Samantabhadra's practices and vows? Why can they not ultimately realize the Dharmadhatu and abandon the bodhisattva path?"

爾時，普賢菩薩告普眼菩薩言：

At that time, Samantabhadra Bodhisattva said to Samantacakṣus Bodhisattva:

「善哉佛子！如汝所言，若此菩薩摩訶薩同一切佛，以何義故不名為：佛？乃至不能捨菩薩道？佛子！此菩薩摩訶薩已能修習去、來、今世一切菩薩種種行願，入智境界，則名為：佛；於如來所修菩薩行無有休息，說名：菩薩。如來諸力皆悉已入，則名：十力；雖成十力，行普賢行而無休息，說名：菩薩。知一切法而能演說，名：一切智；雖能演說一切諸法，於一一法善巧思惟未嘗止息，說名：菩薩。知一切法無有二相，是則說名：悟一切法；於二、不二一切諸法差別之道善巧觀察，展轉增勝無有休息，說名：菩薩。已能明見普眼境界，說名：普眼；雖能證得普眼境界，念念增長未曾休息，說名：菩薩。於一切法悉能明照，離諸闇障，名：無礙見；常勤憶念無礙見者，說名：菩薩。已得諸佛智慧之眼，是則說名：覺一切法；觀諸如來正覺智眼而不放逸，說名：菩薩。住佛所住，與佛無二，說名：與佛無二住者；為佛攝受，修諸智慧，說名：菩薩。常觀一切世間實際，是則說名：住實際者；雖常觀察諸法實際，而不證入亦不捨離，說名：菩薩。不來不去，無同無異，此等分別悉皆永息，是則說名：休息願者；廣大修習，圓滿不退，則名：未息普賢願者。了知法界無有邊際，一切諸法一相無相，是則說名：究竟法界捨菩薩道；雖知法界無有邊際，而知一切種種異相，起大悲心度諸眾生，盡未來際無有疲厭，是則說名：普賢菩薩。

Excellent, Buddhaputra! As you have said, if this bodhisattva mahasattva is the same as all Buddhas, why are they not called a Buddha? And why can they not abandon the bodhisattva path? Buddhaputra! This bodhisattva mahasattva:

• Has cultivated all kinds of practices and vows of all bodhisattvas of the past, present, and future, and entered the realm of wisdom, thus are called a Buddha; yet ceaselessly practice the bodhisattva path in the presence of the Tathagata, thus are called a bodhisattva.
• Has entered all the powers of the Tathagata, thus are called Ten Poweed; yet though they have accomplished the ten powers, they practice Samantabhadra's conduct without rest, thus are called a bodhisattva.
• Knows all dharmas and can expound them, thus are called all-knowing; yet though they can expound all dharmas, they skillfully contemplates each dharma without cessation, thus are called a bodhisattva.
• Knows that all dharmas have no dual characteristics, thus are said to have awakened to all dharmas; yet skillfully observes the differentiated paths of all dual and non-dual dharmas, continuously progressing without rest, thus are called a bodhisattva.
• Can clearly see the realm of the universal eye, thus are called universal eye; yet though they can realize the realm of the universal eye, they increase it thought-moment by thought-moment without rest, thus are called a bodhisattva.
• Can clearly illuminate all dharmas, free from all darkness and obstructions, thus are called unobstructed vision; yet constantly and diligently remembers the one with unobstructed vision, thus are called a bodhisattva.
• Has obtained the wisdom eye of all Buddhas, thus are said to have awakened to all dharmas; yet observes the correctly awakened wisdom eye of all Tathagatas without negligence, thus are called a bodhisattva.
• Dwells where the Buddha dwells, non-dual with the Buddha, thus are called one who dwells non-dually with the Buddha; yet are embraced by the Buddha and cultivates all wisdom, thus are called a bodhisattva.
• Constantly observes the true nature of all worlds, thus are called one who dwells in true suchness; yet though constantly observing the true nature of all dharmas, neither realizes it nor abandons it, thus are called a bodhisattva.
• Has eternally ceased all discriminations of coming and going, sameness and difference, thus are called one who has ceased all vows; yet practices vastly and completely without regression, thus are called one who has not ceased Samantabhadra's vows.
• Understands that the Dharmadhatu is boundless, that all dharmas have one characteristic, which is no characteristic, thus are said to have ultimately realized the Dharmadhatu and abandoned the bodhisattva path; yet though knowing the Dharmadhatu is boundless, knowing all the various different characteristics, giving rise to great compassion to liberate all sentient beings, and are tireless until the end of future eons, thus are called Samantabhadra Bodhisattva.

「佛子！譬如伊羅鉢那象王，住金脇山七寶窟中，其窟周圍悉以七寶而為欄楯，寶多羅樹次第行列，真金羅網彌覆其上；象身潔白猶如珂雪，上立金幢，金為瓔珞，寶網覆鼻，寶鈴垂下，七肢成就，六牙具足，端正充滿，見者欣樂，調良善順，心無所逆。若天帝釋將欲遊行，爾時象王即知其意，便於寶窟而沒其形，至忉利天釋主之前，以神通力種種變現，令其身有三十三頭，於一一頭化作七牙，於一一牙化作七池，一一池中有七蓮華，一一華中有七采女，一時俱奏百千天樂。是時，帝釋乘茲寶象，從難勝殿往詣華園，芬陀利華遍滿其中。是時，帝釋至華園已，從象而下，入於一切寶莊嚴殿，無量采女以為侍從，歌詠妓樂受諸快樂。爾時，象王復以神通隱其象形現作天身，與三十三天及諸采女，於芬陀利華園之內歡娛戲樂，所現身相、光明衣服、往來進止、語笑觀瞻，皆如彼天，等無有異，無能分別；此象、此天，象之與天，更互相似。佛子！彼伊羅鉢那象王，於金脇山七寶窟中無所變化，至於三十三天之上，為欲供養釋提桓因，化作種種諸可樂物，受天快樂，與天無異。佛子！菩薩摩訶薩亦復如是，修習普賢菩薩行願及諸三昧以為眾寶莊嚴之具，七菩提分為菩薩身，所放光明以之為網，建大法幢，鳴大法鐘，大悲為窟，堅固大願以為其牙，智慧無畏猶如師子，法繒繫頂，開示祕密，到諸菩薩行願彼岸。為欲安處菩提之座，成一切智，得最正覺，增長普賢廣大行願，不退不息，不斷不捨，大悲精進，盡未來際度脫一切苦惱眾生。不捨普賢道，現成最正覺，現不可說不可說成正覺門，現不可說不可說轉法輪門，現不可說不可說住深心門；於不可說不可說廣大國土，現涅槃變化門；於不可說不可說差別世界，而現受生修普賢行，現不可說不可說如來；於不可說不可說廣大國土菩提樹下成最正覺，不可說不可說菩薩眾親近圍遶。或於一念頃，修普賢行而成正覺，或須臾頃，或於一時，或於一日，或於半月，或於一月，或於一年，或無數年，或於一劫，如是乃至不可說不可說劫，修普賢行而成正覺。復於一切諸佛剎中而為上首，親近於佛，頂禮供養，請問觀察如幻境界，淨修菩薩無量諸行、無量諸智、種種神變、種種威德、種種智慧、種種境界、種種神通、種種自在、種種解脫、種種法明、種種教化調伏之法。

Buddhaputra! It is like the elephant king Airavata, dwelling in a seven-jeweled cave on Golden Flank Mountain. The cave is surrounded by railings made of seven jewels, with rows of jeweled tala trees, and covered by a net of pure gold. The elephant's body is pure white like snow, with a golden banner on top, golden ornaments, a jeweled net covering its trunk, jeweled bells hanging down, its seven limbs perfectly formed, its six tusks complete, majestic and pleasing to behold, well-trained and obedient, with no contrary thoughts.

When Indra, the king of gods, wishes to go on an excursion, the elephant king immediately knows his intention. It then vanishes from the jeweled cave and appears before Indra in the Trayastrimsa heaven. Using its spiritual powers, it transforms its body to have thirty-three heads. On each head, it creates seven tusks, on each tusk seven pools, in each pool seven lotus flowers, and in each flower seven celestial maidens, all simultaneously playing hundreds of thousands of heavenly musical instruments.

At this time, Indra mounts this jeweled elephant and travels from the Palace of Victory to the Flower Garden, which is filled with pundarika flowers. Upon arriving at the Flower Garden, Indra dismounts and enters the All-Jewel-Adorned Palace, accompanied by countless celestial maidens, enjoying music, singing, and various pleasures.

Then, the elephant king again uses its spiritual powers to conceal its elephant form and manifest as a celestial body. It joins the thirty-three gods and celestial maidens in the pundarika flower garden, enjoying and playing. Its manifested body, radiant clothing, movements, speech, laughter, and gaze are all identical to those of the gods, with no discernible difference. No one can distinguish between the elephant and the gods, as they are mutually similar.

Buddhaputra! That elephant king Airavata, without transforming in the seven-jeweled cave on Golden Flank Mountain, goes up to the Trayastrimsa heaven to make offerings to Indra. It transforms into various delightful objects, enjoying celestial pleasures no different from the gods.

Buddhaputra! The bodhisattva mahasattva is also like this. They cultivate Samantabhadra Bodhisattva's practices, vows, and samadhis as jeweled adornments. The seven factors of enlightenment form the bodhisattva's body, the light they emit forms a net, they raise the great Dharma banner, sound the great Dharma bell, use great compassion as their cave, firm great vows as their tusks, and fearless wisdom like a lion. They wear the Dharma turban on their head, reveal secrets, and reach the other shore of bodhisattva practices and vows.

To establish the seat of enlightenment, attain all-knowledge, achieve supreme perfect enlightenment, increase Samantabhadra's vast practices and vows, they never retreat, never cease, never break, never abandon, diligently practice great compassion, and liberate all suffering beings until the end of future eons. Without abandoning Samantabhadra's path, they manifest the attainment of supreme perfect enlightenment, manifest unspeakably many gates of attaining enlightenment, turning the Dharma wheel, and abiding in profound mind. In unspeakably many vast lands, they manifest gates of nirvana transformations. In unspeakably many different worlds, they manifest birth to cultivate Samantabhadra's practices, manifest unspeakably many Tathagatas, and achieve supreme perfect enlightenment under bodhi trees in unspeakably many vast lands, surrounded by unspeakably many bodhisattvas.

They may cultivate Samantabhadra's practices and attain enlightenment in a single thought-moment, in an instant, in one hour, in one day, in half a month, in one month, in one year, in countless years, in one kalpa, up to unspeakably many kalpas. They also become foremost in all Buddha lands, drawing near to Buddhas, making obeisance and offerings, inquiring about and contemplating illusory realms, purely cultivating countless bodhisattva practices, countless wisdoms, various spiritual transformations, various majestic virtues, various wisdoms, various realms, various spiritual powers, various sovereign powers, various liberations, various Dharma illuminations, and various methods of teaching and taming.

「佛子！菩薩摩訶薩本身不滅，以行願力於一切處如是變現。何以故？欲以普賢自在神力調伏一切諸眾生故，令不可說不可說眾生得清淨故，令其永斷生死輪故，嚴淨廣大諸世界故，常見一切諸如來故，深入一切佛法流故，憶念三世諸佛種故，憶念十方一切佛法及法身故，普修一切菩薩諸行使圓滿故，入普賢流自在能證一切智故。佛子！汝應觀此菩薩摩訶薩，不捨普賢行，不斷菩薩道，見一切佛，證一切智，自在受用一切智法。如伊羅鉢那象王不捨象身，往三十三天，為天所乘，受天快樂，作天遊戲，承事天主，與天采女而作歡娛，同於諸天無有差別。佛子！菩薩摩訶薩亦復如是，不捨普賢大乘諸行，不退諸願，得佛自在，具一切智，證佛解脫，無障無礙，成就清淨，於諸國土無所染著，於佛法中無所分別；雖知諸法普皆平等無有二相，而恒明見一切佛土；雖已等同三世諸佛，而修菩薩行相續不斷。佛子！菩薩摩訶薩安住如是普賢行願廣大之法，當知是人心得清淨。佛子！此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智。

Buddhaputra! The bodhisattva mahasattva's original body does not perish, but manifests in all places through the power of their practices and vows. Why is this so? Because they wish to use Samantabhadra's sovereign spiritual powers to subdue all sentient beings, to cause unspeakably many sentient beings to attain purity, to cause them to forever cut off the wheel of birth and death, to adorn and purify vast worlds, to constantly see all Tathagatas, to deeply enter the flow of all Buddha dharmas, to remember the lineages of all Buddhas of the three times, to remember all Buddha dharmas and Dharmakaya of the ten directions, to universally cultivate all bodhisattva practices to perfection, and to enter Samantabhadra's flow to freely realize all wisdom.

Buddhaputra! You should observe this bodhisattva mahasattva, who does not abandon Samantabhadra's practices, does not cut off the bodhisattva path, sees all Buddhas, realizes all wisdom, and freely enjoys all wisdom dharmas. It is like the elephant king Airavata who does not abandon its elephant body, goes to the Trayastrimsa heaven, is ridden by the gods, enjoys celestial pleasures, engages in celestial play, serves the lord of the gods, and makes merry with celestial maidens, indistinguishable from the gods.

Buddhaputra! The bodhisattva mahasattva is also like this. They do not abandon Samantabhadra's great vehicle practices, do not retreat from their vows, attain Buddha's sovereignty, possess all wisdom, realize Buddha's liberation, are unobstructed and unhindered, achieve purity, are unattached to any lands, and make no discriminations in Buddha dharmas. Although they know all dharmas are universally equal without duality, they constantly clearly see all Buddha lands. Although they are already equal to all Buddhas of the three times, they continue to cultivate bodhisattva practices without interruption.

Buddhaputra! When a bodhisattva mahasattva abides in such vast dharmas of Samantabhadra's practices and vows, know that this person's mind has attained purity. Buddhaputra! This is the bodhisattva mahasattva's tenth unobstructed wheel great samadhi's supreme mind of vast wisdom.

「佛子！此是菩薩摩訶薩所住普賢行十大三昧輪。」

Buddhaputra! This is the wheel of ten great samadhis of Samantabhadra's practices in which the bodhisattva mahasattva dwells.

大方廣佛華嚴經卷第四十三