Chapter 12, Foremost Worthy, page 355. In this manner, throughout all worlds of the ten directions, the bodhisattva goes into them all without exception, sometimes appearing as unmoving in the quiescence of samadhi, and sometimes appearing as respectfully making offerings to the Buddhas. She may enter right concentration on the eye faculty, then emerge from concentration on the form-sense object, revealing the inconceivability of the nature of form with an ability no deva or human could fathom. She may enter right concentration on the form-sense object, then emerge from concentration on the eye with mind undistracted, and expound on the eye as unproduced, as having no arising, and as empty by nature, quiescent, and doing nothing.

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She may enter right concentration on the ear faculty, then emerge from concentration on the sense object of sounds, and distinguish the sounds of all speech with an ability no deva or human could fathom. She may enter right concentration on the sense object of sound, then emerge from concentration on the ear with mind undistracted, and expound on the ear as unproduced, as having no arising, and as empty by nature, quiescent, and doing nothing. She may enter right concentration on the nose faculty, then emerge from concentration on the sense object of smells, and everywhere acquire all the supremely sublime fragrances with an ability no deva or human could fathom. She may enter right concentration on the sense object of smells, then emerge from concentration

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on the nose with mind undistracted, and expound on the nose as unproduced, as having no arising, and as empty by nature, quiescent, and doing nothing. She may enter right concentration on the tongue faculty, then emerge from concentration on the sense object of tastes, and everywhere acquire all the supreme flavors with an ability no deva or human could fathom. She may enter right concentration on the sense object of tastes, then emerge from concentration on the tongue with mind undistracted, and expound on the tongue as unproduced, as having no arising, and as empty by nature, quiescent, and doing nothing. She may enter right concentration on the body faculty, then emerge from concentration on the sense object of tangibles, able to skillfully distinguish all touch with an ability no deva

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or human could fathom. She may enter right concentration on the sense object of tangibles, then emerge from concentration on the body with mind undistracted, and expound on the body as unproduced, as having no arising, and as empty by nature, quiescent, and doing nothing. She may enter right concentration on the mind faculty, then emerge from concentration on the sense object of dharmas, and distinguish the aspects of all dharmas with an ability no deva or human could fathom. She may enter right concentration on the sense object of dharmas, then emerge from concentration on the mind with mind undistracted, and expound on the mind as unproduced, as having no arising, and as empty by nature, quiescent, and doing nothing.

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She may enter right concentration in the body of a chaste youth, then emerge from concentration in a body in life's prime. She may enter right concentration in a body in the prime of life, then emerge from concentration in a body in old age. She may enter right concentration in a body in old age, then emerge from concentration in a good laywoman's body. She may enter right concentration in a good laywoman's body, then emerge from concentration in a good layman's body. She may enter right concentration in a good layman's body, then emerge from concentration in a bhiksuni's body. She may enter right concentration in a bhiksuni's body, then emerge from concentration in a Bhikshu's body. She may enter Rite Concentration in a Bhikshu's body,

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emerge from concentration in a body of one in or beyond training, and then emerge from concentration in a Pratyekabuddha's body. She may enter Rite Concentration in a Pratyekabuddha's body, then emerge from concentration, manifesting a Tathagata's body. She may enter right concentration in a Tathagata's body, then emerge from concentration in the body of a Deva. She may enter right concentration in the body of a Deva, then emerge from concentration in a great dragon's body. She may enter right concentration in a great dragon's body, then emerge from concentration in a Yaksha's body. She may enter right concentration in a Yaksha's body, then emerge from concentration in a ghost or spirit body. She may enter right concentration in a ghost or spirit body, then emerge from concentration

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in a single pore. She may enter right concentration in a single pore, then emerge from concentration in all pores. She may enter right concentration in all pores, then emerge from concentration on the tip of a single hair. She may enter right concentration on the tip of a single hair, then emerge from concentration in a single atom. She may enter right concentration in a single atom, then emerge from concentration in all atoms. She may enter right concentration in all atoms, then emerge from concentration on the Vajra ground. She may enter right concentration on the Vajra ground, then emerge from concentration in a Mani jewel tree. She may enter right concentration in a Mani jewel tree, then emerge from concentration in the Buddha's light.

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She may enter right concentration in the Buddha's light, then emerge from concentration on a river or ocean. She may enter right concentration on a river or ocean, then emerge from concentration in the fire element. She may enter right concentration in the fire element, then emerge from concentration in the wind with mind undistracted. She may enter right concentration in the wind element, then emerge from concentration in the earth element. She may enter right concentration in the earth element, then emerge from concentration in a celestial palace. she may enter right concentration in a celestial palace, then emerge from concentration in space with her mind undistracted. This is what is meant by the inconceivable sovereign mastery of samadhi of those of countless meritorious

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qualities. This is such that even all Tathagatas throughout the ten directions could not finish describing it, even in countless kalpas. All the Tathagatas join in expounding on the inconceivable karmic retributions of beings. Dragons' transformations, the Buddha's sovereign powers, and the Bodhisattva's spiritual powers are also inconceivable. Even if one wished to use analogies to reveal these matters, there would finally be no analogy adequate to make the comparison. Even so, the wise who are possessed of penetrating intelligence may still understand such meanings by resort to analogies. The mind of a Shravaka disciple abiding in the eight liberations has sovereign mastery in manifesting all the transformations. She may use a single body to manifest

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many bodies, and then again may make a single body of many bodies. She may enter the fire concentration up in the sky, may stand, sit, or lie down in the sky, emit water from atop her body, and fire from the bottom of her body, emit fire from the top of her body, and water from the bottom of her body. In this manner, in but a single mind moment, she can manifest boundlessly many sovereign powers of various kinds. If even they who do not possess the great kindness or compassion and do not seek the path of Buddhahood for the sake of beings are able to manifest these inconceivable phenomena, how much greater are the sovereign powers of the great benefactors. They are like the sun and moon roaming through

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space, whose images are reflected everywhere throughout the ten directions. In the waters of springs, ponds, reservoirs, marshes, water pots or gems, rivers or oceans, there are none where they do not appear. The appearances of the Bodhisattva's forms are also just so, manifesting in inconceivable ways throughout the ten directions. This is due to the Dharma of the sovereign powers of this Samadhi. It is only the Tathagata who is able to realize and fully fathom it. It is just as a clear lake might reflect the images of a fourfold army, in which each distinct detail appears without being blurred, including even its many sorts of swords, lances, bows, arrows, shields, armor, chariots and carriages, none of but a single type. They all appear in

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accordance with the differences in all their features, so that there are none that are not fully displayed on the water, this even as the water itself remains free of any such discriminations. So too it is in the case of the Bodhisattva's Samadhi. There is a spirit in the ocean known as Fine Sound, whose voice resonates with all beings in the ocean, and who can completely understand all their languages and cause them all to be happy. If even that spirit, who still possesses greed, hatred and delusion, is nonetheless able to well understand the voices of all those beings, how much less could one with the sovereign powers of Dharanis somehow be unable to cause the multitude to be happy? There is a woman named Eloquence, born because of her parents' prayers to

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the Devas. Where there are those who abandon evil and delight in truth, she is able to endow them with marvelous eloquence. If even she, who still possesses greed, hatred and delusion, is still able, as a matter of course, to bestow eloquence on others, how much less could a Bodhisattva who possesses wisdom somehow be unable to provide benefit to beings? Consider, for instance, a magician versed in the means of conjuration, who is able to manifest countless phenomena of all different sorts, so in but a moment she conjures the passage of days, months and years in an abundantly wealthy city of great peace and happiness. If even that conjurer, who still possesses greed, hatred and delusion, is nonetheless able to please worldlings with magical powers, how much less could

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one with Dhyana's Samadhi's powers of liberation be unable to inspire joyous delight in the multitudes? When the Devas engage in battle with the Asuras, those Asuras meet defeat and run off in retreat, whereupon their weaponry, chariots and brigades simultaneously disappear where no one can see them. If even those still possessed of greed, hatred and delusion are nonetheless able to create inconceivable transformations, how much the more so those with spiritual powers and fearlessnesses? How could they somehow be unable to manifest sovereign powers? Chakra Devanam Indra has a king of elephants who knows when the heavenly Lord wishes to travel and then spontaneously forms 33 heads, each and

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every one of which is equipped with six tusks. On each of those tusks are seven water ponds brimming with pure, fragrant and tranquil waters. In each of those ponds of pure water, there are seven marvelous, majestically adorned lotus flowers. On each of those majestically adorned lotus flowers are seven celestial jade nymphs. All are skilled in the arts and in playing the many sorts of music, and so it is they engage in pleasures with their Lord Indra. That elephant sometimes also relinquishes her original form and then transforms her body to become the same as that of the Devas, so that her deportment and actions all become the same as theirs. She has these transformational powers of spiritual supernologies. Although she still has greed, hatred and delusion, she

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is nonetheless able to manifest all kinds of supernologies. How much less could one replete in expedience and wisdom not exercise sovereign powers in the meditative absorptions? Take for instance an asura who can transform her body so that it can step onto the Vajra plane and stand in the middle of the ocean, where the ocean waters at their deepest only reach her midsection, while her head reaches the same height as Mount Sumeru's summit. Although she still has greed, hatred and delusion, she is able to manifest such great spiritual supernologies as these. How much less could a world-lighting lamp who subdues the Maras not possess freely exercised awesome spiritual powers? When the Devas and the Asuras battled with each other, Lord Indra's spiritual powers were

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inconceivable. No matter how large an Asura army took the field, she manifested bodies in equal number to oppose them. All those Asuras then had this thought, now that Chakra Devanam Indra is coming toward me, she will certainly seize my five kinds of bonds. Due to this, their hordes were all struck with sorrow and despair. Chakra Devanam Indra then manifested a body with a thousand eyes holding a Vajra and emitting flames, wearing armor, bearing weapons and displaying her most awesome severity, whereupon all the Asuras stared at her and then fled in retreat. Although she only possessed the power of a small amount of merit, she was still able to decisively vanquish that great opposing

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army. How much less could one perfect in meritorious qualities, who rescues and liberates everyone, fail to exercise sovereign power? There is a celestial drum in the Trayastrimsa heaven that is created by and obtained from the karmic rewards of the Devas. It realizes when the heavenly host is tending toward neglectfulness and then spontaneously sends forth its voice from space. It warns, the five desires are all impermanent, like a mass of foam bubbles on water, inherently empty and false. All of existence is like a dream, like a mirage, like floating clouds and like the moon reflected on the water. Negligence is an adversary that produces suffering and affliction. It is not the

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elixir of immortality, but rather the path of samsara. If one engages in all kinds of neglectful actions, one will enter the maw of the great Leviathan of mortality. They are the very origin of all the world's many kinds of sufferings and what all the Aryas have come to abhor. The nature of the five desires is to destroy our meritorious qualities. You should all instead delight in the true Dharma. When the Devas of the Trayastrimsa heaven heard this voice, they all come together, ascend into the hall of good Dharmas, whereupon Lord Indra explains the sublime Dharma for them, enabling them all to accord with quiescence and do away with desire. That voice has no shape and cannot be seen,

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yet it is still able to benefit the multitudes of Devas. How much less could one whose form bodies are manifested at will somehow fail to rescue and liberate the many kinds of beings? When the Devas and the Asuras fought with each other, the merit of the Devas exhibited its extraordinarily supreme power. The heavenly drum emanated voices informing their congregations, you all should not be beset with worries or fears. When the Devas heard the sound of its proclamation, they all dispensed with worries and fears and increased in strength. Just then, the Asuras' minds were struck with quavering and terror, and all the armies they had led forth ran away in retreat. The wonderful elixir of

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immortality absorption, like a celestial drum, constantly emanates a quiescent sound that subdues the Maras. With greatly compassionate pity, it strives to rescue everyone and everywhere causes beings to extinguish their afflictions. When Chakra Devanam Indra responds to his celestial nymphs, who are ninety-two nayutas in number, he causes every one of them to think, the heavenly Lord indulges in pleasures only with me. As among the celestial nymphs he personally responds to them all, so too is this so in the hall of good dharmas. In but a single moment he can manifest spiritual supernoliges, enabling him to appear before each Deva and speak dharma for him. Chakra Devanam Indra still has greed,

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hatred, and delusion, yet he is able to cause his entire retinue to feel joyous delight. How much less could those of great expedience and spiritual powers somehow be unable to cause everyone to feel pleased. The Parinirvita Vasyavartan monarch of the sixth desire realm heaven acquires the powers of sovereign mastery within the desire realm, whereby through creating a net of karma, afflictions, and sufferings, she is able to tie up all common people. She still has greed, hatred, and delusion, yet she is nonetheless able to acquire sovereign power over beings. How much less could she who has the ten powers of sovereign mastery somehow be unable to cause beings to take up her same practices. The monarch of the great Trikiliokasam's great Brahma heaven, in

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which all the Brahma heaven Devas are dwelling, is able to manifest in front of the seat of each one of them and freely expound teachings for them with a sublime Brahman voice. If even she who dwells in the world in the path of the Brahma heavens still has these wish-fulfilling spiritual powers of Dhyana Samadhi, how much less could one who is unexcelled in transcending the world fail to possess powers of sovereign mastery and Dhyana and liberations. When the monarch of the ocean dragon sends down rain, the Mahashvara heaven monarch, possessed of sovereign wisdom, is able to differentiate and count those drops, distinguishing them all in but a single mind moment. For one who diligently cultivated across countless kotis of kalpas and then

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acquired this unexcelled wisdom of Bodhi, how could she not thoroughly know in but a single mind moment the thoughts that are present in the minds of all beings. The karmic retributions of beings are inconceivable. They produce the power of the great winds giving rise to the world, the great oceans, the mountains, the palaces in the heavens, the radiance of the many jewels, and the myriad kinds of things. They are also able to spread clouds and send down great rains, and are also able to disperse and do away with all the cloud-filled air, and are also able to ripen all the seeds, and are also able to bring happiness to the many types of beings. Such winds are unable to train in the Paramitas, nor do they train in the Buddha's meritorious qualities, yet still they are able to

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create such inconceivable phenomena. How much more so is this true of those fully perfected in all the vows. Even all kinds of different voices of men or women, all kinds of bird and animal cries, and the sounds of the great ocean, flowing streams, or quaking thunder, all have the capacity to satisfy and please the minds of beings. How much the less could one knowing the sounds echo-like nature, already possessing marvelous unimpeded eloquence, and everywhere adapting to beings and teaching them Dharma, somehow be incapable of bringing joy to the world. The ocean has rare and extraordinary Dharmas by which it is able to equally reflect everything and everywhere, completely embrace and contain all beings, precious things, and the flow of rivers, without rejecting any

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of them. One having inexhaustible Dhyana absorptions and liberations, also manifests in the same way such equal reflections, while everywhere tirelessly and insatiably cultivating merit, wisdom, and the marvelous practices. When the great ocean's dragon monarch roams and sports about, she is everywhere possessed of sovereign mastery. She spreads forth clouds that fill the skies of the four continents, in which her clouds possess all kinds of adorning colorations. In the Parinirmita Vashavartan's sixth desire realm heaven, the clouds are the color of real gold. In the Nirmanarati heaven, their color is that of red pearls. In the Tushita heaven, they are the color of frost and snow. In the Yama heaven, they

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are the color of vaidurya. In the Trayastrimsa heaven, they are the color of emeralds. In the four heavenly monarchs heaven, they are the color of crystal. And out on the great ocean, they are the color of Vajra. Among the Kimaras, they have the color of marvelous incense. Where all the dragons dwell, they are the color of lotus flowers. Where the Yakshas dwell, they are the color of white geese. Among the Asuras, they are the color of mountain stone. On the continent of Godania, they are the color of golden flames. In Jambudvipa, they are the color of sapphires. On the other two continents, they display various adornments, appearing in response to whatever the multitudes prefer. Again, in

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the Parinirmita Vasyavartan heavens, lightning in the clouds appears like dazzling sunlight. In the Nirmanarati heaven, it appears like moonlight. In the Tushita heaven, it appears as the color of Jambunata gold. In the Yama heaven, it appears as snow white. In the Trayastrimsa heaven, it appears the color of golden flames. In the Four Heavenly Monarchs heaven, it is the color of many jewels. Out on the great ocean, it is the color of rubies. In the Kimara realm, it is the color of Vaidurya. Where the dragon monarchs dwell, it is the color of a jewel treasury. Where the Yakshas dwell, it is the color of crystal. Among the Ashuras, it is the color of carnelian. On the continent of Godania, it is the color of

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fiery pearls. In Jambudvipa, it is the color of sapphires. On the other two continents, it appears as various adornments in just the same manner for lightning as it does for the clouds. In the Parinirmita heaven, thunder sounds like the voice of Brahma. In the Nirmanarati heaven, it resembles a big drum's sounds. In the Tushita heaven, it resembles the sounds of singing. In the Yama heaven, it is like the voice of celestial nymphs. In the Trayastrimsa heaven, it resembles the various sounds made by Kimaras. In the heavens of the four world-protecting monarchs, it resembles the sounds made by Gandharvas. Out on the ocean, it sounds like two mountains crashing together. Among the

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Kimaras, it resembles the sounds of flutes and pipes. In the city of the dragons, it sounds like the Kalavinka bird's call. In the abodes of the Yakshas, it resembles a dragon maiden's voice. Among the Asuras, it sounds like heavenly drums. Among humans, it sounds like the ocean's surf. In the Parinirmita Vasyavartan heaven, the rain is of marvelous incense that is adorned with all kinds of different flowers. In the Nirmanarati heaven, rain consists of Tala tree blossoms, Mandarava flowers, and rich perfumes. In the Tushita heaven, the rain consists of Mani jewels, complete with all kinds of jewel adornments. The precious jewels and their top knots shine like moonlight, and their supremely

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marvelous robes are the color of real gold. In the Yama heaven, the rain consists of banners, pendants, canopies, floral chaplets, rich perfumes, marvelous adornments, and supremely fine robes the color of red pearls, and it is attended by all kinds of singing by chorusing nymphs. In the Trayastrimsa heaven, it rains wish-fulfilling pearls, agarwood, and sandalwood incense, and saffron, keshara, tamala, and other incense, in a mixed rain of marvelous flowers and perfumes. In the cities of the world guardian monarchs, it rains exquisite cuisines, perfect in color and flavor, replete in strength-enhancing powers, while also raining down an inconceivable variety of exquisite gems. All of these

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phenomena are creations of the dragon monarch. Additionally, out on those great oceans, it ceaselessly pours down raindrops, each like the axle of a cart, and also endlessly rains down a great treasury of jewels, as well as all kinds of different adorning gems. In the Kinnara realm, it rains down jewel necklaces, many colors of lotus flowers, robes, and jewels, as well as varshika and malika incense, all accompanied by all sorts of different musical sounds. In the city of the dragons, it rains rubies. In the city of the yakshas, it rains down radiant mani jewels. Among the asuras, it rains military weapons with which to defeat all their adversaries. On the continent of Godania, it rains jewel

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necklaces and also rains down countless supremely marvelous flowers. On the two continents of Purya-videha and Apara-godania, it rains down all kinds of different adornments. In Jambudvipa, it rains down pure water that is fine, pleasing, and seasonal, that nourishes the many flowers, fruits, and herbs, and that matures all the sprouts and grains. All the countless marvelous adornments such as these, and all of these various sorts of clouds, lightning, thunder, and rain, are what the dragon monarch can create with her sovereign powers, even as her body remains motionless and she is free of discriminations. If even she who abides out in the midst of the world's oceans is still able to manifest such

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inconceivable powers as these, how much less could one who enters the Dharma Ocean and perfects the qualities be unable to enact such great spiritual transformations. Although there are no analogies adequate to illustrate the gateways of liberation possessed by all those bodhisattvas, I now nonetheless use these analogies to briefly explain their powers of sovereign mastery. Foremost wisdom, vast wisdom, genuine wisdom, boundless wisdom, supreme wisdom, and especially supreme wisdom, such gateways to Dharma as these have already been set forth. This Dharma is so rare and so very extraordinary that if one who had heard it could recognize and approve of it, could have faith in it, could accept it,

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and could praise it, then being able to act this way would be most especially rare. For any common worldly person to believe this Dharma would be extremely rare. Only one who had diligently cultivated pure merit in the past could then be able, by the power of past causes, to believe it. Of all the many types of beings in the world, there are but few who wish to seek the Shravaka disciple vehicle. Those who seek solitary enlightenment are fewer yet. Those going forth in the great vehicle are very rarely met. But to go forth in the great vehicle is still comparatively easy, for being able to have faith in this Dharma is rarer yet by twice, even more so if one were to retain it, recite it, teach it to others, cultivate it in accord with the Dharma, and genuinely understand it. Even

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holding a great Trichiliacasm atop one's head for an entire Kalpa without moving one's body at all would still not qualify as particularly difficult for being able to believe in this Dharma is what is truly difficult. Even standing in empty space for an entire Kalpa, holding up ten Buddha Kshatras with one hands, would still not yet qualify as particularly difficult for being able to to believe in this Dharma is what is truly difficult. Even the merit gained from making gifts of delightful things for a Kalpa to beings as numerous as the atoms and ten Buddha Kshatras would still not qualify as especially supreme for the merit of one believing in this Dharma is the most supreme. If one

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served as many Tathagatas as the atoms and ten Buddha Kshatras and did so for an entire Kalpa, her merit would surely be vast. However, if one could recite and retain this chapter, her virtue would be most supreme, surpassing even the merit of that. At that time, after four most worthy Bodhisattva had finished speaking these verses, the lands of the ten directions shook and moved in six ways. The light of the Mara's palaces became obscured, the wretched destinies came to a standstill, and the Buddhas of the ten directions all appeared directly before her, whereupon they each rubbed the top of her head with her right hand, and in a single voice they praised her, saying, It is good indeed, good indeed, that you so quickly proclaim this Dharma. We all

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rejoice in accord with this. The end of chapter 12.

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