Seeing the assembly had grown silent, Moon of Liberation spoke again, Please tell us the way into the practice of the eighth stage. Diamond Matrix said, Those who have well accomplished investigation of the seventh stage of enlightening beings, who have purified the path by wisdom and skill and means, have accumulated ample provisions of virtue and knowledge, have thoroughly committed themselves to the great vow, are surely supported by the empowerment of the Buddha, have acquired the support of the power of their own roots of goodness, have their attention on the powers, expertise, and unique qualities of Buddhas. have purified their intent and thought, have attained the power of virtue and knowledge, strive compassionately and follow the path of infinite knowledge, realize the primordial non-origination of all things as it really is and also realize the non-birth

[01:10]

signlessness, absence of becoming or annihilation, non-consummation, non-progression, non-regression, essential non-existence, equality of beginning, middle, and end, and non-conceptuality of all things, accessible to non-conceptual universal knowledge, equal to thusness, They realize these qualities of all things as they really are. They are wholly detached from mind, intellect, consciousness, thought, and ideation. Unattached, not grasping, equal to space, having entered into the nature of openness. This is called having attained acceptance of the non-origination of things." Then, imbued with this acceptance, as soon as enlightening beings attain the eighth stage, immovability, they attain the profound abode of enlightening beings, which is hard to know, unadulterated, ungraspable by any notion, unoriginated, measureless, unconquerable by any listeners or individual illuminates, aloof, facing total detachment."

[02:30]

Just as when a monk with spiritual powers and ultimate control of mind has, through successive stages, reached the ninth level of attainment, extinction, she becomes free of all stirring, cogitation, and flowing thoughts. In the same way, enlightening beings, as soon as they attain the eighth stage, immovability, become freed from all efforts and attain the state of effortlessness, freed from physical, verbal, and mental striving, freed from stirring cogitation and flowing thoughts, and become stabilized in a natural state of development. It is as if a person in a dream saw herself in a great torrent. She then would make great effort, eagerly striving to get out. And because of that great effort and striving, she would wake up. And as soon as she woke up, she would be freed from all that effort and striving.

[03:34]

In the same way, the enlightening beings, seeing the mortal being in the four torrents desiring to come to the rescue, exert great efforts and striving for awakening of all knowledge, acting with great vigor. As soon as they reach the stage of immovability, they become free from all efforts. In these enlightening beings, no actions based on views, passions, or intentions are manifest. Just as in the Brahma heaven no afflictions of the realm of desire are acted on, in the same way enlightening beings in this stage of immovability do not carry on action of mind, intellect, or consciousness. They do not even carry on the conduct of Buddhas, of enlightenment, of enlightening beings, of nirvana, or of learners and self-illuminates, how much less would they carry on the conduct of worldlings?

[04:37]

Furthermore, to the enlightening beings who have reached this stage of immovability, who are stabilized by the supporting power of their past vows, the Buddhas, in the course of that means of access to the teaching, miraculously effect the bestowal of knowledge of reality and say, good, good. This is acceptance of the ultimate truth in accord with the teaching of Buddhas. However, you do not yet have our ten powers, expertise, and unique qualities of Buddhahood fully developed. Therefore, work vigorously in quest of the full development of Buddhahood. Do not let this acceptance go. Nevertheless, though you have attained this abode of peace and liberation, you should care for these restless, agitated, ignorant beings acting on various afflictions and ravaged by various thoughts.

[05:43]

Also, always remember your past vows, the benefit of beings, and the inconceivability of the source of knowledge. Furthermore, the essence of all phenomena remains the same whether or not Buddhas emerge. The realm of reality of the essence is permanent, for it is the emptiness and ungraspability of all things. It is not only by this that Buddhas are revealed as such. Even listeners to the Buddhist teaching and individual illuminates also attain this non-conceptual essence. Yet you should observe the infinity of the body of us Buddhas, the infinity of our knowledge, the infinity of the lands of Buddhas, the infinity of accomplishments of knowledge, the infinity of spheres of light, and the infinity of purity of voice, and strive to achieve the same."

[06:50]

Furthermore, you have only this one illumination, which is the illumination of absence of false ideas about things. But such illuminations of Buddhas are endless in extent, endless in action, endless in manifestation, their number being incalculable and immeasurable, you should strive to attain them. Also, observe the infinity of lands in the ten directions, the infinity of beings, and the infinite differentiations of phenomena, and undertake to comprehend them as they actually are. Thus do the Buddhas present to the enlightening beings immeasurable, incalculable ways of accomplishing knowledge, beginning with these. By these ways of accomplishing knowledge, the enlightening beings, by infinite differentiations of knowledge, cause works productive of knowledge to be consummated.

[07:56]

I tell you, if the Buddhas did not introduce the enlightening beings this way into ways of effecting omniscient knowledge, the enlightening beings would become completely extinct in parinirvana and would cease all work for Scythian beings. Therefore, the Buddhas give the enlightening beings such infinite tasks to develop knowledge, the knowledge-producing deeds effected in a single instant of which are immeasurably, incalculably greater than all former undertakings from the first inspiration up to the attainment of stability in the seventh stage. Why? because previously it was practice undertaken with one body, whereas having climbed to this stage, the power of practice of enlightening beings is realized by infinite different bodies, by production of infinite voices, by accomplishment of infinite knowledge,

[09:04]

by accomplishment of infinite manifestations, by purification of infinite lands, by development of infinite beings, by service of infinite Buddhas, by realization of infinite principles of Buddhahood, by accomplishment of infinite powers of mystic knowledge, by realization of infinite differences of circles of assemblies, by infinite accomplishments of physical verbal and mental actions the power of enlightening beings practice is fully realized by immovable application it is like a boat going to the ocean before it reaches the ocean it is dragged with much effort but once it reaches the ocean it is propelled without effort by the wind The distance it travels on the ocean in one day is farther than it could be dragged by force in even a hundred years.

[10:09]

In the same way, enlightening beings, having stored provisions of roots of goodness and boarded the ship of the great vehicle, reaching the great ocean of practice of enlightening beings, arrive at omniscience in a moment by effortless knowledge, which could not be reached even in countless eons by their former practices involving effort. Then, when enlightening beings have attained the eighth stage by the effortless awareness produced by skill and means and knowledge, they contemplate the sphere of omniscience, contemplate the becoming and dissolution of the world, As the world forms, they know it, and as the world disintegrates, they know it. They know by what accumulation of actions the world forms, and they know by what ending of actions the world disintegrates. They know how long the world forms, and they know how long the world disintegrates.

[11:13]

They know how long the world subsists once it has formed, and they know how long the world remains disintegrated. Everywhere, without exception, they know the limitation of the earth element. They know its extensiveness, its infinity, and its differentiation. They know the limitation of the water element. They know the extensiveness, infinity, and differentiation of the water element. They know the limitation, the extensiveness, infinity, and differentiation of the fire element. They know the limitation, extensiveness, infinity, and differentiation of the wind element. They know the minuteness of atomic particles. They know their grossness, their measurelessness, and differentiation. They also know the skill of differentiation of measureless atomic particles. They know how many atomic particles of each element there are in this world.

[12:20]

They know how many varieties of precious substances there are and how many atomic particles of precious substances there are. They know how many atomic particles of beings' bodies there are. They know the total number of particles of land masses. They know the grossness of beings' bodies, the fineness of their bodies, and the differentiation of their bodies. They know how many particles are formed into bodies of beings in hell, how many into bodies of animals, of ghosts, of titans, of celestial beings, and of human beings. Having penetrated this knowledge of differentiation of atomic particles, they know the formation of the realm of desire as it really is. They know the formation of the realm of form as it really is. And they know the formation of the formless realm as it really is.

[13:23]

They know truly the dissolution of the realm of desire, the dissolution of the realm of form, and the dissolution of the formless realm. They know truly the limitation, the extension, the infinity, and the differentiation of the realm of desire, of the realm of form, and of the formless realm. They know truly what is of these three realms. Furthermore, illumined by well-developed knowledge, versed in knowledge of varieties of bodies of beings, versed in knowledge of differences in bodies of beings, and versed in knowledge of differentiations of land masses, they apply their intelligence to the production of mediums of manifestation as beings. In whatever form beings are born and attain their desires, enlightening beings adopt these forms themselves for the purpose of developing beings to maturity.

[14:28]

Permeating a billion-world universe, enlightening beings undertake manifestation according to the form of the beings there, according to their various different inclinations, doing so by following knowledge of how to appear as reflections. according to how beings may become ripe for perfect enlightenment and liberation. In the same way, they pervade 2, 3, 4, 5, 10, 20, 30, 40, 50, up to unspeakable number of universes and undertake manifestations in the forms of the beings there according to their various inclinations by means of knowledge of how to appear as a reflection. Imbued with such knowledge, well established in this stage, while not moving from one Buddha land, they appear as reflections in the circles of Buddhas and untold Buddha lands.

[15:33]

According to the differences in beings' physical characteristics, their colors, appearances, statuses, physical sizes, and inclinations, and dispositions in various circles in various Buddha lands. In each, the enlightening beings manifest the appropriate forms. In circles of mendicants, they appear as mendicants. In circles of priests, they appear as priests. In circles of warriors and administrators, they appear as warriors and administrators. In circles of peasants they appear as peasants. In circles of servants they appear as servants. In circles of householders they appear as householders. In circles of various classes of celestial beings they appear as those particular types of celestial beings. And in circles of demons they appear as demons.

[16:36]

To beings who should be taught by Buddhist followers, they appear as Buddhist followers. To those who should be taught by individual illuminates, they appear as individual illuminates. To those who should be taught by enlightening beings, they appear as enlightening beings. To those who should be taught by Buddhas, they appear as Buddhas. Thus, to the extent of the realms of beings' forms of existence, senses, and inclinations, in the realms of untold Buddha lands, enlightening beings appear differently in accord with each of them. They are free from all discriminatory conceptions of bodies and have realized the equality of bodies. Their manifestation of bodies, endless and not in vain, is for the development and education of all. They know the body of sentient beings.

[17:40]

They know the body of lands. They know the body of fruition of action. They know the body of Buddhist followers. They know the body of individual illuminates. They know the body of enlightening beings, the body of Buddhas, the body of knowledge, the body of reality, and the body of space. knowing the wishes of beings according to time development education progress and desire the enlightening beings make the body of beings into their own body in the same way they make the body of lands the body of fruition of action the body of buddhist followers the body of individual illuminates, the body of enlightening beings, the body of Buddhas, the body of knowledge, the body of reality, and the body of space into their own body. Knowing the heart's desire of beings, according to their desire, the enlightening beings make their own body into the body of sentient beings.

[18:51]

In the same way, they make the body of beings into the body of lands, the body of fruition of the teaching, the body of fruition of action, the body of Buddhist followers, the body of individual illuminates, the body of enlightening beings, the body of Buddhas, the body of knowledge, the body of reality, the body of space. Knowing the inclination of sentient beings, the enlightening beings put their own bodies into whatever body they wish. The enlightening beings know the embodiments of the bodies of beings as a mass of action, as a mass of consequences, as a mass of afflictions, as a mass of form, and they know formless embodiment. they know the smallness and greatness of bodies of lands their measurelessness their defilement and purity their confusion their inversion their evenness their interaction

[20:02]

and their differentiation of place and time. They know conventional distinctions of bodies of fruition of action. In the same way, they know the conventions of distinctions of realization of bodies of Buddhist followers, individual illuminates, and enlightening beings. They know the bodies of Buddhas as the embodiment of perfect enlightenment, as the embodiment of vows, as the emanation body, as the embodiment of empowerment, as the body arrayed with marks and embellishments of greatness, as the body of light, as the mentally produced body, as the embodiment of virtue, as the body of reality, and as the body of knowledge they know the well-considered nature of the bodies of knowledge their derivation from truth their inclusion in fruition and effort their division into mundane and supra mundane

[21:07]

their establishment of the three vehicles, their generality and uniqueness, their liberative or non-liberative qualities, whether they are proper to those undergoing training or to those beyond it, They know the equality of reality bodies, their indestructibility, their conventional definitions according to situation and agreed usage, their definition in terms of animate and inanimate, and their definition in terms of the realities of Buddha and the realities of the holy community. They know the infinity of bodies of space, their all-pervasiveness. their incorporeality, their absence of falsity, and their revelation of bodies of form. Having realized such knowledge of bodies, the enlightening beings become powerful. They acquire control over lifespan among all beings by virtue of the power to live endlessly for untold eons.

[22:15]

They acquire control of mind by virtue of immersion in knowledge of measureless, countless concentrations and contemplations. They acquire control over implements in terms of demonstration of the creation of many magnificently adorned sites in all worlds. They acquire control over action in terms of showing the power of fruition of deeds according to the time. They acquire power over birth in terms of manifesting birth in all worlds. They acquire control over inclination in terms of showing all worlds filled with Buddhas. They acquire control over vows in terms of manifesting perfect enlightenment in any Buddha land in any time desired. They acquire control over mystic powers in terms of showing miracles by mystic powers in all Buddha lands.

[23:22]

They acquire control of the teaching in terms of showing the light of the teaching in its infinite aspects. They acquire control of knowledge in terms of showing the power, expertise, unique qualities, special marks and embellishments, and actualization of perfect enlightenment of Buddhas. With the attainment of these ten controlling powers of enlightening beings, they are imbued with inconceivable knowledge, incomparable knowledge, immeasurable knowledge, vast knowledge, insuperable knowledge. In the enlightening beings who have attained this stage and are imbued with such knowledge, ultimately impeccable conduct of physical, verbal, and mental action operates, led by knowledge, following knowledge, ruled by the ten transcendent ways, with great compassion in the forefront, skill and means well articulated, determination well developed, completely stabilized by the empowerment of Buddha,

[24:33]

ceaselessly working for knowledge to benefit beings aware of the endless distinction in realms of worlds. In sum, the physical, verbal, and mental actions of the enlightening beings who have attained this stage of immovability operate for the concerted development of all aspects of Buddhahood. Thus having attained this stage of immovability, the enlightening beings become well established in willpower through freedom from the activity of all afflictions. They become firmly established in the power of determination, never deviating from the path. They become well established in the power of great compassion, not giving up the benefit of sentient beings. They become well established in the power of great kindness, being saviors of sentient beings. They become well established in the power of nama control, not forgetting the teachings.

[25:38]

They become well established in the power of elocution through skill in examination of the distinctions of all the Buddha teachings. They become well established in the power of mystic knowledge through familiarity with the actions in endless worldly realms. They become well established in the power of vows, never giving up all enlightening practices. They become well established in the power of the transcendent ways through concerted cultivation of all the Buddha teachings. They become well established in the power of the support of Buddhas, confronting omniscient knowledge in all its aspects. Having attained the support of these powers of knowledge, they show all activities impeccable and undefiled in all acts. This eighth stage of enlightening beings is called immovable because the enlightening beings cannot be deflected from their course.

[26:42]

It is called the stage of non-regression because of the non-regression of knowledge. It is called the stage difficult to reach because of being difficult for any worldlings to know. It is called the stage of youth because of innocence. It is called the stage of birth because of power to effect whatever is wished. It is called the stage of perfection because there is nothing further to do. It is called the stage of completion because of having thoroughly accomplished ascertainment by knowledge. It is called the stage of nirvana because of having thoroughly accomplished vows. It is called the stage of empowerment because of being invulnerable to others. It is called the stage of effortlessness because of having been affected by what went before. Furthermore, having developed such knowledge, the enlightening beings enter the family of Buddhas, are illumined by the light of the virtues of Buddhas, accord with the conduct of Buddhas, come face to face with the realm of Buddhahood, and are constantly sustained by the power of Buddhas.

[28:04]

They are welcomed by Indra, Brahma, and the world guardians, constantly attended by the thunderbolt bearers. They are never without the power of concentration, able to produce infinite different embodiments, imbued with the power of action in all bodies, consummate in development of great mystic knowledge, in control of endless concentration, receivers of infinite indications of enlightenment, and demonstrators of attainment of perfect enlightenment according to the maturity of sentient beings. having attained such knowledge of this stage and entered the circle of the great vehicle with well-considered wisdom and mystic knowledge constantly emanating the light of wisdom having entered the unobstructed path of the realm of reality able to distinguish many paths in the world

[29:06]

showing all aspects of virtue, in control of their own resolutions, with prepossessious knowledge of past and future, endowed with the knowledge to turn back all demons, having entered the realm and sphere of all enlightened ones, they carry out the conduct of enlightening beings in endless places in the realms of the world, with non-regressing application. Thus are they said to have attained the eighth stage of enlightening beings, immovable. Then, having attained the immovable stage of enlightening beings, they are never without the constant vision of endless Buddhas because of the accomplishment of the power of concentration. Yet they never give up extensive meeting and attendance on Buddhas. In every age, in every world, they honor, respect, serve, and provide in all ways for many Buddhas, many hundreds, thousands, millions, billions, trillions, quadrillions of Buddhas.

[30:16]

They attend those Buddhas and receive from them provisions of illumination through their teachings, beginning with light on the differentiations of worldly realms. they further acquire the treasury of teachings of the Buddhas and become invincible in answering questions in the world. Those roots of goodness of theirs, forged and purified over many eons, become more radiant, over many hundreds thousands millions billions trillions quadrillions of eons their roots of goodness are further forged purified and become more radiant just as well-refined gold made by a good goldsmith into an ornament and fastened on the neck or head of an emperor cannot be outshone by the ornaments of all the people in the realm. In the same way, the roots of goodness of enlightening beings in this immovable stage cannot be outshone by all listeners, individual illuminates, and enlightening beings up to the seventh stage.

[31:31]

The light of wisdom and knowledge of enlightening beings who have reached this stage annihilates the darkness of afflictions of sentient beings through accomplishment of accurate discernment of the means of knowledge. just as a great Brahma God of a thousand worlds, pervading the thousand worlds with benevolence, illumines them with light. In the same way, enlightening beings in this immovable stage, pervading up to as many worlds as atoms in a million Buddha lands with the light of goodwill, progressively extinguish the fires of beings' afflictions and cool them off. Among the ten transcendent ways, transcendent vowing becomes predominant in these enlightening beings while they practice the others as best they can. This is a summary of the eighth stage of enlightening beings called immovable, the details of which would take forever to explain.

[32:40]

Most of the enlightening beings in this stage become great Brahmas, lords of a thousand worlds, supreme, invincible, seeing what is beneficial, imbued with controlling power, capable, mighty, skilled in the presentation of explanation of the transcendent ways of all listeners, individual illuminates and enlightening beings, insuperable in answering questions about the differentiations of worldly realms, Whatever they do, whether by way of giving or kind speech or beneficial action or cooperation, is never apart from thoughts of Buddha, Dharma, Sangha, enlightening beings, the practices of enlightening beings, the ways of transcendence, the stages, the powers, expertise, and unique qualities of Buddhas and ultimately of omniscience in all its aspects.

[33:46]

Why? That they may become the best of beings, unexcelled leaders and guides, and ultimately all-knowing refuges. Accordingly, they bring forth such energy by which they instantly attain as many concentrations as atoms in a million billion world systems, see as many Buddhas as atoms in a million billion world systems, and acknowledge their power, shake as many lands as atoms in a million billion world systems, illumine as many worlds as atoms in a million billion world systems, mature as many beings as atoms in a million billion world systems, abide for as many eons as atoms in a million billion world systems, penetrate as many eons, past and future, as atoms in a million billion world systems,

[34:51]

ascertain as many ways into the teaching as atoms in a million billion world systems, and manifest as many bodies as atoms in a million billion world systems, manifesting each body with a company of as many enlightening beings as atoms and a billion world systems. Beyond that, enlightening beings with the power of vowing, produce by the excellence of their vows, countless transformations of the body, aura, light, mystic powers, vision, sphere of action, voice, activity, adornment, power, resolution, or performances. Then Diamond Matrix spoke these verses describing the stage. Having purified wisdom and means in the seventh stage, well provided for the way, committed to great vows,

[35:56]

firmly established, the best of humans imbued with goodness, seeking knowledge, they enter the eighth stage. With virtue and knowledge, compassion and benevolence, going on infinite paths of knowledge with awareness like space, with the power of certain understanding of the teachings they hear, the great sages attain acceptance of non-origination, tranquil and subtle. Primordially unborn, unoriginated, signless, all is imperishable, not having become, unproduced, void of essence of being, thus, beyond conception. So they are freed from thought and mentation, just like space. Accepting all things as such, free from idle fancy, profoundly immovable, they arrive at peace of mind.

[36:58]

It can hardly be known by worldlings, by their analytic reasoning, because it is beyond concepts grasping mental images. Thus stabilized, there is no thinking in their minds, like a monk who has reached extinction and attained non-thought, like one dreaming of being in a river freed from concern unawakening, like being in pure heaven aloof of attachment to pleasure. On the basis of their previous resolution, the Buddhas further exhort them, This tolerance is higher than coronation by the Buddhas, but our vast knowledge and supreme Buddhahood is not yet yours, so begin heroic effort. Though you have extinguished the burning of the fire of affliction, having seen the world still afflicted, remember your past vows. Having thought of the welfare of the world, work in quest of the cause of knowledge for the liberation of the world.

[38:06]

The real essence of things is permanent, suchness, beyond thought, in all Buddhas, Buddha's disciples, and individual illuminates. It is not by this that the Buddhas appear in the world with ten powers, but only by vast knowledge unattached to past, present, or future." Thus do the incomparable ones, worthy of the honor of humans and gods, provoke in the enlightening beings thoughts of many aspects of knowledge, endless entry into consummation of the Buddha teachings, of which past enlightening practice was not even a fraction. Having thereby reached this stage of knowledge, these majestic people pervade everywhere in an instant, having gained entry into knowledge and having reached higher mystic knowledge, like a ship on the ocean being borne along by the wind.

[39:10]

Free from mental effort, established in the work of knowledge, they discern the becoming, decay, and subsistence of lands and penetrate the differentiations of the elements, their fineness, grossness, and distinctions. They go into every atom in the billion-world system, the differentiation of the elements and bodies of beings, the distinctions and particles of precious substances in the realms of bliss. Knowing these, by their range of knowledge, they calculate them all. Their minds developed in knowledge, they bring all bodies into their own body for the benefit of the beings. Pervading the billion worlds with various forms, they manifest various bodies in endless worlds. Just as the sun and moon, while in the sky, appear as reflections in water, remaining in the highest knowledge of the unmoving essence of thusness, enlightening beings appear as reflections intending to purify the world.

[40:25]

According to beings' dispositions and the differences in their forms, enlightening beings appear in all groups in all worlds. They appear as disciples, as self-enlightened, as enlightening beings, and in the glorified form of Buddhas. beings, lands, as well as bodies of fruition of deeds, the various bodies of reality, of knowledge, the bodies of sages, the body of space, majestic, all equal, they manifest with various mystic powers to satisfy the world. With tenfold control and reflection based on pure knowledge, acting in accord with knowledge, following kindness and compassion, doing whatever produces the qualities of all Buddhas, physically, verbally, mentally, they are stable as a mountain.

[41:28]

All the ten powers of enlightening beings, unshakable, they attain to, invulnerable to all demons. Empowered by Buddhas, they are honored by the gods and always attended by thunderbolt bearers. The virtues of those who have attained this stage are endless and could not be exhausted in a billion eons. Furthermore, they associate with millions of Buddhas and become radiant as regal crowns. The enlightening beings who have attained this stage become great Brahmas, lords of a thousand worlds, rich in virtue, able to expound the three vehicles inexhaustibly, Their pure light of benevolence destroys the afflictions of the world. In a single instant they attain concentrations numerous as atoms in a million world systems, steadfast, and see that many abodes of beings in the ten directions and those with superior will go even beyond this.

[42:39]

This has been a summary of the eighth stage of enlightening beings, the details of which would take forever to tell. When this stage had been explained, the Buddha's power shook millions of lands, incalculable, unthinkable. Shining light emanated from the body of the all-seer. The lands illumined by the light, the beings therein were enraptured. A thousand enlightening beings hovering in the sky presented the Buddha with gifts surpassing those of the gods. the gods of the higher heavens ecstatic honored the ocean of virtue with a variety of offerings then a thousand goddesses thrilled their senses all delighted honored the teacher with celestial song These enlightening beings are all free from defects and defilement, impeccably practicing whatever stage they are in.

[43:42]

Considering the wheel of the world, they go to all regions, showing the way of the victor, their minds equal to space. In the realms of humans, celestials, and dragon kings, the adornments in the ten directions are stamped with higher blessings. Greater still, incomparable, is what the enlightening beings show. They produce the jewels of the path of knowledge. In one land unmoving, detached in all lands, reaching all worlds like the cool light of the moon, their minds have ceased all thought of sound. Their utterances are like echoes from the mountains. To those who are weak-minded and prone to dejection, they teach the practice of listeners. Those of keen mind, inclined to analyze conditions, they show the knowledge of the way of individual illuminance.

[44:44]

Those who incline to benevolence for the good of all, they show the practice of enlightening beings. To those of foremost wisdom, they show the peerless body of Buddha. Like magicians performing magic, they show millions of different bodies for the benefit of sentient beings, all of them without real existence. Thus do enlightening beings involved in the magic of knowledge show all practices, all without real existence. Having uttered these sweet words of what they'd heard, the goddesses, seeing the Buddha, became silent. This assembly is calm and clear, said Moon of Liberation. Speak of the practice beyond the eighth stage of the kings of the true teaching. Diamond Matrix said, enlightening beings who by means of the mind which has thus reflected on the infinite possibilities of knowledge are intent upon yet higher tranquilities and liberations.

[45:55]

thinking of consummate attainment of yet higher enlightened knowledge entering into the secret of the buddhas ascertaining the greatness of inconceivable knowledge purifying the ascertainment of spell concentration extending mystic knowledge, acting in accord with the differences in worlds, cultivating the insuperability of the powers, expertise, and unique qualities of Buddhas, following the might of the turning of the wheel of teaching of Buddhas, not abandoning the attainment of empowerment of great compassion, thus come to the ninth stage of enlightening beings. Enlightening beings in this stage of the good mind accurately know the performance of good, bad, and neutral things, the performance of mundane and transmundane things, the performance of conceivable and inconceivable things.

[47:00]

the performance of tainted and untainted things, the performance of regular and irregular things, the performance of things listeners and individual illuminates do, the performance of things enlightening beings do, the performance of things pertaining to Buddhahood, and the performance of fabricated and unfabricated things. All these they know as they really are. By means of this knowing awareness, they know accurately how all beings get into entanglement of mind, how they get into entanglement in afflictions, entanglement in acts, entanglement in senses, entanglement in resolutions, entanglement in dispositions, entanglement in inclinations and propensities, Entanglement in birth, entanglement in the continuation of habit energies and how they get into entanglement in the definition of what is beneficial, what is not beneficial and what is neither beneficial nor unbeneficial.

[48:15]

All this they know as it really is. They also know the compartmentalization of mind of sentient beings. They accurately know their complexity of mind, the dissolution and non-dissolution in instantaneous action of mind. the incorporeality of mind, the endless, ubiquitous, all-pervasiveness of mind, the luminosity of mind, the defilement or non-defilement of mind, the bondage or liberation of mind, the creation by illusion of mind, the manifestation of mind according to the state of being. They know accurately hundreds of thousands of differences of mind. They also know accurately how far-reaching afflictions are, the endlessness of their applications, their inseparable simultaneity, their being the sole cause of the appearance of propensities, their interconnection and disconnection with the mind.

[49:26]

their appearance according to the state of being in the continuity of births, their distinction of being in the realm of desire, form, or formlessness, the great blameworthiness of pride stuck with craving, ignorance, and views, the continuity of the causality of physical, verbal, and mental actions. In sum, they accurately know the pervasiveness of activities of up to 84,000 afflictions. They also accurately know the goodness, badness, or neutrality of actions, whether they are evident or not, their inextricable coexistence with mind, their continuity of fruition through accumulation in spite of their own essence instantly disintegrating, whether or not they have developments, the variety of differences and rewards of pure, impure, and mixed actions, the infinity of the field of action, the difference in holiness and mundanity, how what is produced in the present state is experienced another time around,

[50:42]

whether or not actions are means of release and whether or not they are sure. In sum, they accurately know as many as 84,000 different aspects of action, as well as how to skillfully ascertain their differences. They also know accurately the weakness, mediocrity, and strength of faculties, their disjunction or continuity past to future, their superiority, mediocrity, and inferiority, their inextricable coexistence with afflictions, whether or not they are vehicles of liberation, sure or unsure. their suitability for guidance according to maturity or immaturity, their nature as grasping of appearances in the rapid disintegration repeated in the net of faculties, the invincibility of the overlordship of faculties,

[51:45]

The difference in regressing and non regressing faculties their various differences of extent and concurrence and some they accurately know as many as 84,000 different aspects of faculties. They also know the weakness, mediocrity, and strength of intentions, their disjunction or continuity past to future, their superiority, mediocrity, and inferiority, their coexistence with afflictions, whether they are vehicles of liberation sure or not their nature as grasping of appearances in the rapid disintegration repeated in the net of intentions the invincibility of the overlordship of intent the difference in regressing and non regressing intent differences in extent and concurrence. In sum, they know as many as 84,000 various aspects of intent.

[52:52]

They also accurately know the weakness, mediocrity, or strength of dispositions, their disjunction or continuity, past and future, their superiority, mediocrity, or inferiority, their concurrence with afflictions, their qualities of being vehicles of liberation or not, sure or not, the certainty or uncertainty of their maturation, their nature of being grasping of appearances and the swift dissolution repeated in the net of dispositions, the invincibility of overlordship of disposition, their persistence and differentiation, differences in extent and concurrence. In sum, they know accurately as many as 84,000 different aspects of inclinations and thousands of various aspects of dispositions.

[53:53]

They also accurately know the weakness, mediocrity or strength of wills, their disjunction or continuity past to future, their superiority, mediocrity or inferiority, their concurrence with afflictions, their quality of being vehicles of liberation or not, sure or not. their certainty or uncertainty of maturity, their being grasping of appearances in the swift dissolution repeated in the net of wills, the invincibility of the overlordship of will, their persistence and variety, their extent and concurrence. They accurately know as many as 84,000 different aspects of will as well as thousands of ways of thinking. They know accurately how propensities are born together with intent and mind, their connection with mind, their disconnection, division and extent.

[55:01]

They're never having been uprooted and cast out since beginningless time. They're being incompatible with all meditations, liberations, concentrations, trances and mystic knowledges. their binding of the continuity of existence in the world, their activity of binding the mind since beginningless time, their nature of manifestation of accretions in the realms of sense, their being something to be quelled, their presence or absence in the states of the stages of enlightening. They're being extracted only by the path of sages. All this enlightening beings know accurately. They also accurately know the variety of births, birth according to actions, the differentiation of hells, animal, ghost, and titan realms, humans and celestials, birth in the realm of form and formlessness, birth in realms with thought and without thought, the sprouting of future becoming from the field of action,

[56:15]

the moisture of craving, the darkness of ignorance, and the seeds of consciousness, the concurrence of name and form, continuity due to ignorant craving for becoming, the beginninglessness and endlessness of desire for enjoyment, desire for existence and the likes of sentient beings, and how birth is brought forth by grasping for things of the world, All this they know as it really is. They also know whether or not habit energies are active, infusion by impressions according to involvements, habituation according to activities of beings, habituation according to acts, afflictions and customs, habituation to good, bad and neutral customs, habituation dominating future courses of existence, habituation gradually becoming dominant, habituation in which there persist aberrations producing long-lasting affliction,

[57:23]

substantial and insubstantial habituation, and permeation by impressions of seeing and hearing Buddhist practitioners, individual illuminates, enlightening beings, and Buddhas. All these they know as they are. They also know accurately the correct stabilization, incorrect stabilization, and correct and incorrect stabilization of groups of people, their correct stabilization by correct views, their incorrect stabilization by incorrect views, their non-stabilization without either, their incorrect stabilization by one of the five hellish deeds that bring immediate consequence, their correct stabilization by the five religious faculties, their lack of stability without either, their incorrect stabilization in the eight deviations, their correct stabilization in the eightfold right path,

[58:31]

their lack of further involvement with either, their indeterminacy without either, their incorrect stabilization on unrelenting envy, jealousy, and lack of sympathy, their stabilization in correctness of practice of the supreme path of sages, and the indeterminacy of groups apart from both of these. They know all these as they really are. Enlightening beings who have attained such knowledge are said to be established in the ninth stage, good mind. Enlightening beings in this stage of good mind, knowing the differences in sentient beings' conduct, undertake to effect their liberation accordingly. They truly know the maturity of sentient beings as well as their discipline. They truly know the teachings of the vehicle of listeners.

[59:33]

the teachings of the vehicle of individual illuminates, the teachings of the vehicle of enlightening beings, and the teachings of the stage of Buddhahood. Knowing all this, they expound teachings to beings so they may realize thusness. They expound teachings according to differences in mental dispositions, according to differences in propensities, according to differences in faculties. according to differences in inclinations, through approaching knowledge according to differences in spheres of action, through proceeding according to knowledge of all spheres of action, through proceeding according to tendencies toward entanglement according to disposition, through adaptation to the afflictions, actions, and habits of the various states of being, through going along with the structures of groups, according to the application of whatever means by which liberation may be attained, by appearing in endless forms, by appearing in all worlds and ways congenial to the beings there, by knowing how to say everything, and by skill in ascertainment of all specific knowledge necessary for elucidation of the teachings.

[61:02]

Enlightening beings established in the stage of good mind act as preachers of the teaching and preserve the treasury of teaching of the enlightened. In these enlightening beings, the unadulterated four special knowledges of enlightening beings are always operative. What are the four? They are the special knowledge of principles, of meanings, of expression, and of elocution. By the knowledge of principles, they know the specific characteristics of principles. By knowledge of meanings, they know the differentiations of principles. By knowledge of expression, they know the unconfused teaching of principles. By knowledge of elocution, they know the interrelated continuity of principles. Also, by specific knowledge of principles, they know the non-existent body of things.

[62:07]

By specific knowledge of meanings, they know the beginning and end of things. By specific knowledge of expression, they expound the teaching by means of interconnected representations of all things. By specific knowledge of elocution, they can expound the teaching boundlessly without destroying representations as they are. Also, by specific knowledge of principles, they know the present differentiation of things. By specific knowledge of meanings, they know the past and future differentiation of things. By specific knowledge of expression, they expound the teaching without mix-up of past, future, and present. By specific knowledge of elocution, they expound the teaching in each of the past, future, and present by the beginningless and endless light of truth. Also, by specific knowledge of principles they know the variety of phenomena and principles.

[63:15]

By specific knowledge of meanings they know the variety of meanings. By specific knowledge of expression they expound the teaching according to the local language. By specific knowledge of elocution, they expound the teaching according to mental dispositions and knowledge. Also, by specific knowledge of principles, they know the skill of differentiation of direct knowledge of things without mix-up. By specific knowledge of meanings, they know the arrangement of suchness by inductive knowledge. By specific knowledge of expression, they teach by demonstration of conventional knowledge without mix-up. By knowledge of elocution, they expound the teaching by familiarity with knowledge of ultimate truth. Also, by specific knowledge of principles, they know one indestructible principle in all things.

[64:21]

By specific knowledge of meanings, they enter into realization of familiarity with the interdependent origination of matter and mind, senses, sense data, and sense consciousnesses, and the truths. By specific knowledge of expression, they teach in words pleasing and easy to understand for all beings. By specific knowledge of elocution, they teach by more and more endless illumination of the teaching. Also, by specific knowledge of principles they know the variety of entries into the one vehicle. By specific knowledge of meanings they know the distinctions of different vehicles. By the specific knowledge of expression they teach without confusing all vehicles. By specific knowledge of elocution they teach each vehicle with endless illumination of principles.

[65:23]

Also, by the specific knowledge of principles, they enter into action in accord with all practices of enlightening beings, practice of knowledge and practice of principles. By the specific knowledge of meanings, they comprehend the differentiations of the teaching of the arrangement of the ten stages. by the specific knowledge of expressions they teach by presenting the path without confusion according to the stage by specific knowledge of elocution they teach each stage in terms of its endless aspects Also, by the specific knowledge of principles, they comprehend all Buddhas attaining enlightenment in an instant. By specific knowledge of meaning, they know accord with various differences in times, phenomena, and characteristics. By knowledge of expression, they teach by different utterances according to attainment of correct enlightenment.

[66:30]

By knowledge of elocution, they expound each phrase of the teaching continuously for endless eons. Also, by knowledge of principle, they know action in accord with all Buddha's speech, powers, expertises, qualities of Buddhahood, great compassion, analytic knowledge, application, teaching, and omniscient knowledge. By knowledge of meaning, they know the 84,000 utterances of Buddhas according to sentient beings' mental dispositions, faculties, and different inclinations. By knowledge of expression, they teach the Buddhas' sayings according to the differences in actions of all beings. By knowledge of elocution, they expound the teaching by focus on the sphere of practice reflecting the knowledge of the enlightened. The enlightening beings who are thus skillful in effectuation of the science of these specific analytic knowledges, having reached the ninth stage, having attained the treasury of teachings of the enlightened,

[67:46]

acting as great preachers of the teaching, come to attain the concentration spell containing meanings, the concentration spell containing principles, the concentration spell containing a vocation of knowledge. the concentration spell containing illumination, the concentration spell of good intellect, the concentration spell containing treasures, the concentration spell containing vital energy, the concentration spell leading into non-attachment and non-obstruction, the concentration spell of infinity, and the concentration spell containing a store of various meanings. They attain countless millions of kinds of concentration spells filled by such spell formulae as these. They expound the teaching by countless millions of skillfully adapted utterances and unlimited adaptive means of eloquent analysis.

[68:54]

By means of these countless millions of concentration spells as doors of access, They listen to the teaching directly from innumerable Buddhas of the Ten Directions, and having heard the teaching, do not forget it and also expound it with innumerable differentiations as they have heard it. they completely learn teachings from one Buddha through the mediums of countless millions of concentration spells, and as from one, so too from endless Buddhas, by measure of their will, to a yet greater extent do they receive the light of the means of access to the teaching, such as cannot be attained by the retentive power of greatly learned disciples who take up and hold what they learn even in a hundred thousand eons. Thus having attained mental command through concentration spells, having attained eloquence, sitting on the seat of teaching, they pervade a billion worlds and expound the teaching to beings according to the differences in the mentalities of the beings.

[70:13]

As they sit on the seat of teaching, their seat of teaching has immeasurably greater splendor than any except those of the Buddhas and enlightening beings who have reached the stage of coronation. Sitting on the seat of teaching, at will they make one utterance, causing all congregations to perceive it as various different utterances. At will, they convey knowledge by various different utterances and nuances. At will, they draw forth ways of entry into the teachings by emanating beams of light. At will, they emit voices from all their pores. At will, they bring forth voices of teaching from all forms manifest in the universe. At will they convey knowledge of all phenomena by means of one utterance. At will they make all sounds into the sound of the teaching.

[71:15]

At will they bring forth the voice of the teaching from the song and music of all worldly realms. At will they draw forth all the different expressions of the teaching from a single syllable. At will they draw forth untold ways of entry into the teaching from each and every atom in the clusters of elements of earth, water, fire, and wind in untold worlds. Even if the beings of a billion worlds were to come up all at the same moment and ask questions, each of them asking questions with countless nuances, each one asking a different question, the enlightening being would take in every tone and nuance and with a single utterance would satisfy all those beings' minds. Even if the beings of untold worlds all came up in the same moment and asked questions, each with innumerable nuances, each different, the enlightening beings would take them all on instantly and edify them all with a single utterance.

[72:31]

Pervading untold worlds, they expound the teaching according to beings' dispositions, faculties, and inclinations." Sitting in discourse on the teaching, receiving the empowerment of the Buddhas, they simultaneously face all beings doing the work of Buddhahood. All the more do they undertake the absorption of the light of knowledge in this way. Even if on a single point there be Buddhas as numerous as atoms in untold worlds, teaching in the same immeasurable number of assemblies, each Buddha teaching according to the differences of all those innumerable beings, presenting to each being's disposition of mind an equally immeasurable number of teachings. And as one Buddha does in one assembly, so also all Buddhas, and as in one point, so in all universes.

[73:33]

There we should produce a memory of such enormous extent and receive the revelation of the teaching at once from all Buddhas without missing a single word. We should purify the ability to express with certainty such revelation of wisdom as will instantly satisfy all the beings in the aforementioned assemblies with their various groups, ways, and tendencies, as well as the beings in so many worlds. Enlightening beings who have reached this stage of good mind, becoming all the more single-minded in their focus of attention day and night, entering the sphere of Buddhas, joining the company of Buddhas, reach the profound liberation of enlightening beings. Enlightening beings acting in accord with such knowledge never stop the vision of Buddhas in concentration. In each age, seeing countless Buddhas, they honor, respect, and venerate them.

[74:39]

With immense vision of Buddhas, they ceaselessly attend them respectfully and ask the Buddhas questions. They attain mental command of the teaching and can expound it. Those purified roots of goodness of enlightening beings become all the more beyond compare. Just as gold fashioned into ornaments, perfected by a skilled goldsmith, and put on the head or neck of a universal monarch, cannot be outshone by the adornments of all minor monarchs and people of the four continents. In the same way, the roots of goodness of enlightening beings in the stage of good mind, well arrayed by the light of great knowledge, are so purified that they cannot be outshone by all listeners, individual illuminates, and enlightening beings in lower stages." The light of their roots of goodness shining on the mental tangles of afflictions of sentient beings put an end to them.

[75:48]

Just as great Brahmas of million-world systems illumine the thickets and lowlands in all worlds of the million-world system, In the same way does the light of roots of goodness of enlightening beings in this stage of good mind shine on the mental thickets of afflictions of sentient beings and put an end to them. Of the ten transcendent ways, transcendent power is predominant in these enlightening beings while they practice the others as best they can. This is a summary explanation of the ninth stage of enlightening beings called good mind, the full details of which would take forever to tell. Most of the enlightening beings in this stage become great Brahmas of enormous power, lords of a million worlds, eminent, unsurpassed, seers of what is beneficial, masterful, able and strong in the exposition of the ways of transcendence of all listeners, individual illuminates, and enlightening beings, invincible in answering questions according to beings' dispositions.

[77:06]

Whatever actions they undertake, whether by giving, kind speech, beneficial action, or cooperation, it is never apart from thoughts of Buddha, Dharma, Sangha, enlightening beings, the practices of enlightening beings, the ways of transcendence, the stages, the powers, expertises and unique qualities of Buddhas, and ultimately omniscience in all its aspects. Why? Because they want to become the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. With this desire they exert their energy, by which exertion of energy they attain in one instant as many concentrations as atoms in countless millions of Buddha lands, see as many Buddhas as atoms in countless millions of Buddha lands, and become aware of their power.

[78:12]

Shake as many worlds as atoms in countless millions of Buddha lands. Go to as many Buddha lands as atoms in countless millions of Buddha lands. Illumine as many lands as atoms in countless millions of Buddha lands. Mature as many beings as atoms in countless millions of Buddha lands. Abide for as many eons as atoms in countless millions of Buddha lands. Penetrate as many eons past and future as atoms in countless millions of Buddha lands. Ascertain as many ways of entry into the teaching as atoms in countless millions of Buddha lands. and manifest as many bodies as atoms in countless millions of Buddha lands, manifesting each body accompanied by as many enlightening beings as atoms in countless millions of Buddha lands.

[79:13]

Beyond that, enlightening beings with the power of vows perform, by the excellence of their vows, countless transformations of the body, aura, mystic powers, vision, sphere of action, voice, conduct, adornment, power, resolution, and performances. Then Diamond Matrix spoke these verses describing this stage. Contemplating with immeasurably powerful intellect, with very subtle knowledge, atom-splitting knowledge, thus entering into the abode of the secret of Buddhas, they reach the ninth stage, benefactors of the world. Their mental command and concentration are great. Their far-reaching mystic knowledge enters all lands. With certainty of knowledge and power, this is the abode of steadfastness of the conquerors.

[80:14]

The wise with commitment and compassion enter this ninth stage. Those who have reached this stage, holders of Buddha's treasury, know what is good, what is bad, and what is neutral, what is tainted and worldly, and what is transcendent, what is conceivable, and what is inconceivable. They examine what is certain and what is uncertain and foster the practices accomplishing the three vehicles. Teachings of the stages, according to inclinations and conduct, they prepare and enter the world accordingly. With superior subtle intellect following such knowledge, they search out the mental tangles of sentient beings. They search out the various tangles of mind and comprehend who can be taught what the end and the beginning are. They comprehend beginningless afflictions in their interrelatedness of application, as well as the continuity of their courses through compulsive propensities and in terms of the various differences in process of action and the vanishing of effect with extinction of cause.

[81:37]

They comprehend which faculties are weak, middling, and strong, and continuity between past and future, inclinations of various kinds, and whether or not they are pure. They comprehend all, 84,000." Worldly beings are developed into different dispositions, gone into the tangles of afflictions and views, beginningless, endless, never cut off, continually bound up with the mind, born together with and stuck to inclinations and propensities. Those inclinations and propensities are not real things. They have no location and are not apart from mind." hard to know, unconquerable by the states of meditation. They can be cut off only by the diamond thunderbolt of the path. Entering the variety of six courses of migration of life,

[82:40]

craving being the moisture, ignorance the shade, action the field, consciousness the seeds, name and form the simultaneous sprouts. Thus do they see beings in the world, beginningless and endless. Those beings' minds are full of the action of afflictions according to patterns of habit. Apart from this, they have no desire for further continuation of transmigration. The enlightening beings know who are stabilized in truth, in error, and indeterminate, who are those sunk in views, and who are those with knowledge. With these reflections stationed in this stage, enlightening beings reveal the teaching in different ways according to people's dispositions, faculties, and inclinations, versed in analytic knowledge, meanings, elocution, and expression. They are in the position of preachers of the teaching, like lions, like bulls, like majestic mountains.

[83:49]

They shower the sweet rain of the elixir of immortality just as water spirits fill the sea. Skilled in seeking out meanings as well as the essence of things, comprehending all expressions, they have mastered elocution. Having attained countless millions of decades of concentration spells, they hold the teachings as the ocean holds the rain. Thus having attained concentration by purification through spells, they see thousands of Buddhas in one instant, and having gained the treasure of the teaching, they expound it, reaching each and every sphere with its purifying sound. They set the various beings of the billion worlds free by means of the three treasures, satisfying all according to their faculties and dispositions, like water spirits filling the ocean.

[84:52]

With even greater virtue, they exert their energy and think how there are, in a minute point, unthinkable numbers of Buddhist teaching and various beings. Hearing the teachings, They hold them as the earth holds seeds. As many beings as there are in the ten directions all sit in a single circle of assembly. Appearing to them all in a single instant, enlightening beings will satisfy them all with a single utterance. Stationed here, masters of the teaching, highest of humans and gods, they become children of Buddhas, moving by the teachings. Day and night they are in the company of the Buddhas, established in profound tranquility, firm in knowledge and liberation. They attend millions of Buddhas and become purified, like the adornments of a monarch.

[85:53]

Their light overcomes the obscurities of afflictions, like the light of Brahma, illumining a million worlds. In this stage, they become Brahma gods, imbued with virtue, and satisfy beings with the teachings of the three vehicles. What they undertake is for the benefit of all beings, following enlightened knowledge they attain virtue and knowledge. In a single instant, they attain as many concentrations as atoms in immeasurable lands, steadfast. Seeing the Buddhas of the ten directions, they hear the teaching, and beyond that, by willpower, they work innumerable miracles. Thus has been told the ninth stage of those contemplating great knowledge, profound, hard to see, subtle, the ninth stage of enlightening beings called good mind. Thus having heard of unsurpassed practice, millions of celestials of the pure abodes were delighted.

[87:01]

They stood in the sky, their senses enraptured, and paid honor to the Buddha. Endless millions of enlightening beings hovering in the sky were gladdened. They burnt clouds of incense, incomparably delightful, destroying the afflictions of the world. The monarch of the heaven of power, pleased, was in the sky with a retinue of trillions, all respectfully showering vestments, beautiful, excellent by the hundreds. Many goddesses, their senses delighted, honored the Buddha respectfully, playing trillions of musical instruments, uttering such words as these. The Buddha sitting in one land appears reflected in all lands. Bodies of millions of varieties pleasing pervade the reaches of the cosmos. From one hair of the Buddha, light beams emerge, annihilating the afflictions of the world.

[88:05]

The elemental particles of the land may be counted, but the number of those light beams cannot be known. Sometimes they show Buddhas imbued with supreme characteristics, turning the wheel of the highest teaching. Sometimes there appears the Lord of humans, pure and calm, with her most excellent unsurpassed conduct in other lands. The guide is seen in the abode of happiness, dying there and so coming to earth in the womb, thus in millions of lands, or seen being born there in the land. The guide, going forth for the sake of the world and becoming supremely enlightened, so turning the wheel of the teaching, is seen in millions of lands. Just as a magician versed in the arts of magic shows many objects for people, so does the teacher versed in supreme knowledge show all bodies to people.

[89:09]

Empty, quiescent, essentially signless, the nature of things is equal to space. The enlightened teacher, by ultimate truth, shows the exalted sphere of Buddhas. As is the essence of the Buddhas, so is that of sentient beings found in the nature of things. Signs and signlessness are equal in that way. All things are ultimately signless. Those who seek enlightened knowledge abandon assumptions, notions, imaginations, aware that being and non-being are the same in essence. They will quickly become supreme human leaders.

[89:53]

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