Book 27, The Ten Concentrations. At that time, the world-honored one was at the site of enlightenment in a forest in the country of Magadha, having just attained perfect enlightenment. In the hall of universal light, she entered the Buddha's concentration on the absolute instant, and by the inherent spiritual power of universal knowledge manifested the body of a realized Buddha, pure and untrammeled, not relying on anything with no clinging to objects abiding in the ultimate tranquillity of cessation endowed with great power without any attachments able to cause all beholders to gain awakening appearing as appropriate in accord with the time always abiding in one form which is no form she was with as many great enlightening beings as atoms in ten buddha lands

[01:05]

all of whom were of the rank of coronation had fulfilled enlightening practices as measureless and boundless as the cosmos and had attained the enlightening being's concentration state of universal vision With great compassion, they brought peace and calm to all sentient beings. Their powers and mastery were the same as those of Buddhas. By their wisdom, they profoundly penetrated and expounded the truth and were endowed with universal knowledge. They had conquered all demons, and though they entered into the world, their minds were always calm. They dwelled in the non-dwelling liberation of enlightening beings. Their names were indestructible knowledge, peerless knowledge, knowledge of meanings and expressions, supreme knowledge, eternally equanimous knowledge,

[02:07]

Dragon knowledge Consummate knowledge Well-tuned knowledge Immensely powerful knowledge Inconceivable knowledge Unhindered knowledge Masterful knowledge Knowledge of universal service Rational knowledge Adaptable knowledge Knowledge mastering all teachings Knowledge of truth Dispassionate knowledge space-like knowledge, knowledge of unity, good knowledge, knowledge of illusoriness, vast knowledge, forceful knowledge, worldly knowledge, knowledge of Buddhahood, true knowledge, holy knowledge, illuminate knowledge, boundless knowledge, adorned with mindfulness, arrived at the limit of space, natural adornments, most profound realm, comprehending what is so and what is not, great light,

[03:14]

eternal light, understanding the seed of Buddhahood, mind monarch, one practice, always manifesting spiritual powers, sprouts of wisdom, abode of virtues, lamp of truth, illumining the world, sustaining the world, most serene, supreme, unexcelled, incomparable, peerless, unhindered action, flames of light, moonlight, One Atom, Steadfast Practice, Showering the Rain of True Teaching, Supreme Banner, Universal Adornment, Eye of Wisdom, Objective Eye, Cloud of Wisdom, Spellbinding Monarch, Non-Dwelling Vows, Mine of Knowledge, Mind Monarch, Inner Awareness,

[04:19]

abiding in enlightened knowledge, forceful power of spells, earth-sustaining power, beautiful moon, peak of the polar mountain, jewel summit, universal illumination, charismatic monarch, wheel of knowledge, great power, dragon-like, straightforward action, non-regressive, holding the banner of the teaching, unforgetting, caring for all beings, inconceivable certain knowledge, freely unbounded knowledge, inexhaustible treasury of wonderful teachings, son of knowledge, son of truth, treasury of knowledge, luster of knowledge, universal vision, true vision, diamond insight, diamond knowledge, diamond flame, diamond wisdom,

[05:29]

universal I, son of Buddhahood, holding the indestructible secret meaning of the Buddha, adornments of knowledge of the sphere of the universal I, and so on. There were as many such enlightening beings as atoms in ten Buddha-lands who had all cultivated the same practices of roots of goodness of enlightening beings with Vairuchana Buddha in the past. Then the great enlightening being, Universal I, imbued with the spiritual power of the Buddha, rose from her seat, bared her right shoulder, knelt with her right knee on the ground, joined her palms in respect, and said to the Buddha, World Honored One, I want to ask the Completely Enlightened One about something. Please permit me to do so.

[06:30]

The Buddha said, You may ask whatever you want. I will explain for you and gladden you. Universal I said, How many concentrations and liberations have the enlightening being universally good and the enlightening beings who live by the vows and practices of universal good attained, that they may enter and exit and abide at rest in the great concentrations of enlightening beings and by skillfully entering and emerging from the inconceivable vast state of concentration of enlightening beings are able to command all concentrations with ceaseless mystical powers. The Buddha said, Very good Universal I, you are asking this for the benefit of the enlightening beings of past, future, and present. The enlightening being universally good is now here, already capable of freely accomplishing inconceivable spiritual effects beyond those of all enlightening beings rarely encountered, born of immeasurable enlightening practices.

[07:47]

She has purified the great vows of enlightening beings and is unregressing in all the practices she carries out. She has already attained innumerable aspects of transcendence, unhindered access to memory, and inexhaustible powers of elucidation, thoroughly pure and uninhibited. She compassionately aids all beings through the power of her fundamental vows, forever unwearying. You should ask her. She will explain to you those concentrations, powers, and liberations. Then the enlightening beings in the assembly, hearing the name of universally good, immediately attained inconceivably infinite concentration, their minds unobstructed, silent and unstirring. Their knowledge became immeasurably vast, their realm of experience most profound without compare.

[08:50]

They saw countless Buddhas before them, attained the power of the enlightened, and of the same nature as the enlightened, they clearly perceived all the past, future, and present. Their blessings and virtues were inexhaustible, and they were endowed with all spiritual powers. Those enlightening beings conceived respect for universally good and urgently wished to behold her, They looked all over the assembled masses, but ultimately did not see her, nor did they see the seat on which she sat. This was because of the support of the awesome power of the enlightened and also universally goods command of mystic power caused it to be so. Then the enlightening being Universal I said to the Buddha, Where is the enlightening being universally good now?

[09:52]

The Buddha replied, The enlightening being universally good is in the assembly at this enlightenment site near me. She has never moved. at that universal eye and the enlightening beings again searched throughout the assembly and then said to the buddha we still cannot find universally good the buddha said that is so why can you not see her Because the dwelling place of the enlightening being universally good is most profound and inexplicable, universally good has attained boundless aspects of knowledge, entered the lion emergence concentration, attained unexcelled freedom of action, entered pure non-obstruction and developed the ten powers of the enlightened. Her body is the matrix of the cosmos on which all enlightened ones concentrate together.

[10:56]

In an instant, She can thoroughly realize and enter the unfragmented knowledge of the Buddhas of all times. This is why you cannot see her. Then Universal I, hearing the Buddhas speak of the pure qualities of universally good, attained ten thousand infinities of concentrations. With the power of concentration, she again looked all over, eager to see universally good, but still could not see her. The other enlightening beings could not see her either. Then Universal I rose from concentration and said to the Buddha, I have entered 10,000 infinities of concentrations and sought to behold universal good. but after all have not succeeded. I do not see her body or physical actions, her speech or conversation, her mind or mental activity, her seat or her place.

[12:04]

None of them is visible. The Buddha said, so it is, so it is. Know that this is all because of the enlightening being universally good's power of abiding in inconceivable liberation. Universal I, what do you think? Can anyone explain the dwelling place of various illusory forms in magical writings? Universal I said, no. The Buddha said, Universal I, if illusory forms and illusions cannot be explained, how much less can one enter or see the esoteric physical realm, the esoteric verbal realm, or the esoteric mental realm of the enlightening being universally good. Why? Because the realm of universally good is extremely profound, inconceivable, without measure,

[13:05]

beyond measure. To sum it up, the enlightening being universally good, by means of adamantine wisdom, pervades the cosmos of realities, yet does not course in any world or dwell anywhere. She knows that the bodies of all beings are not bodies. and have no coming or going. She has attained inexhaustible, undivided, free spiritual powers, independent, uncontrived, inactive, reaching the ultimate bounds of the cosmos. If any can get to see the enlightening being universally good, or get to attend her, or get to hear her name, or think about her, or remember her, or believe in her, or strive to observe her, or orient themselves toward her, or properly seek her, or initiate vows, continuing uninterrupted, all will gain benefit.

[14:12]

None of this is in vain. Then Universal I and all the other enlightening beings their hearts conceiving longing to behold the enlightening being universally good, spoke these words, Honor to all the Buddhas, honor to the enlightening being universally good. Saying this three times, they bowed in respect. At that point, the Buddha said to the enlightening being Universal I and the others in the assembly, Offspring of the Buddhas, you should bow to Universally Good again and earnestly entreat her, and you should look upon the ten directions with utmost single-mindedness and visualize the body of Universally Good before you. thinking thus that universally good is omnipresent throughout the cosmos, believe deeply, detach from everything, vow to practice the same undertaking as universally good, and enter non-dual true reality.

[15:21]

The body of universally good appears everywhere in all worlds with comprehensive knowledge of the differences and faculties of all beings, assembling the path of universally good in all places. If you can initiate such a great vow, then you will be able to see the enlightening being universally good. Now Universal I and the other enlightening beings, hearing the Buddhists say this, bowed their heads to the ground and sought to get to see the great being universally good. Then the enlightening being universally good, by the power of liberated spiritual faculties, manifested physical bodies in accord with their needs, causing all those enlightening beings to see universally good near the Buddha, sitting on a lotus seat in the midst of this assembly of all the enlightening beings.

[16:23]

they also saw her with all the buddhas in all other worlds continuously coming from there they also saw her with all those buddhas expounding all practices of enlightening beings revealing the path of omniscience explaining all enlightening beings spiritual powers distinguishing all enlightening beings' charismatic virtues and showing the Buddhas of past, present, and future. At this point, Universal I and all the other enlightening beings witnessing this miracle were overjoyed and all bowed to the enlightening being universally good with respect, as if they were seeing all the Buddhas of the Ten Directions. Then by the great spiritual power of the Buddha, as well as the power of faith of the enlightening beings, and the power of the original vow of universally good, there spontaneously rained ten thousand kinds of clouds,

[17:32]

such as clouds of various flowers, clouds of various garlands, clouds of various fragrances, clouds of various aromatic powders, clouds of various canopies, clouds of various robes, clouds of various ornaments, clouds of various jewels, clouds of various burning incenses, and clouds of various streamers. Unspeakably many worlds quaked. Celestial music played and was heard afar throughout unspeakably many worlds. Great light radiated and illuminated unspeakably many worlds, causing the states of misery to become extinct. adorning unspeakably many worlds, causing unspeakably many enlightening beings to enter into the practice of universally good, and causing unspeakably many enlightening beings to thoroughly fulfill the vows of practice of universal good and attain unexcelled, complete, perfect enlightenment.

[18:44]

Then the enlightening being Universal I said to the Buddha, World Honored One, the enlightening being universally good is one who abides in great power, in incomparability, in insurpassability, in non-regression, in equanimity, in indestructibility, in all differentiated things, in all undifferentiated things, in the abode of the skillful mind of all beings, in absorption and liberation, free in all things the buddha said it is so it is as you say the enlightening being universally good has innumerable pure qualities the qualities of peerless adornment the qualities of innumerable jewels the qualities of inconceivable oceans, the qualities of infinite forms, the qualities of boundless clouds, infinite incomparable qualities, the qualities of inexhaustible truths, untold qualities, the qualities of all Buddhas, qualities that cannot ever be exhaustively extolled,

[20:04]

Then the Buddha said to the enlightening being universally good, you should explain the ten concentrations for universal I and the enlightening beings in this assembly so that they may be able to enter them and fulfill the practical vows of universal good. Because the great enlightening beings expound these ten concentrations, they enable the enlightening beings of the past, present, and future to attain emancipation. What are the ten concentrations? 1. The great concentration of universal light. 2. The great concentration of subtle light. 3. The great concentration of successive journeying to the Buddha lands. 4. The great concentration of the action of the pure profound mind. 5. The great concentration of knowledge of the stores of adornments of the past.

[21:11]

6. The great concentration of the treasury of light of knowledge. 7. The great concentration of knowledge of the adornments of the Buddhas of all worlds. 8. The great concentration of the differentiated bodies of sentient beings. 9. The great concentration of freedom in the elemental cosmos. ten the great concentration of the unimpeded wheel these ten great concentrations the enlightening being can skillfully enter all the buddhas of past future and present have expounded will expound and are expounding them If enlightening beings gladly and respectfully cultivate and practice them without slacking, they will be able to accomplish them. Such people are called Buddhas. They are called those who have arrived at thusness, and they are called people who have attained the ten powers, and they are called guides, and they are called great leaders, and they are called omniscient,

[22:22]

and they are called all seers and they are called those who abide in non-obstruction. and they are called those who have comprehended all objects, and they are called masters of all spiritual truths. These enlightening beings enter into all worlds without being attached to anything in any world. They enter the realms of all beings without grasping beings. They enter all bodies without being hindered by bodies. They enter all elemental realms and know the cosmos is boundless. They draw near all the Buddhas of all times and clearly see all the Buddha's teachings. They skillfully explain all words and comprehend all provisional names. They accomplish the pure path of all enlightening beings and are firm in all the different practices of enlightening beings.

[23:25]

In a single instant, they attain all knowledge of past, present and future and know all things in all times. They expound all the Buddha's teachings and turn all the irreversible wheels. In each age, past, future, and present, they realize all paths to enlightenment and in each enlightenment comprehend what all the Buddhas say. these are the gates of the characteristics of the principles of enlightening beings these are the gates of the knowledge and awareness of enlightening beings these are the gates of the invincible knowledge of all means of liberation These are the gates of the practices vowed by the universally good, enlightening being. These are the gates of the undertakings of penetrating spiritual powers. These are the gates of all manomic command and powers of elucidation.

[24:28]

These are the gates to the differentiations of all things of past, present and future. These are the gates of differentiations of all Buddhas. These are the gates to stabilizing all beings by universal knowledge. These are the gates to beautifying and purifying all worlds by means of spiritual powers of Buddhas. If enlightening beings enter these concentrations, they attain cosmic power that has no end. They are enabled to travel through space without hindrance. They attain the rank of spiritual sovereignty with immeasurable independence and command, like being coronated and enthroned in the world. They attain boundless knowledge comprehending all. They attain vast powers. ten kinds perfectly fulfilled. They develop non-contentious hearts and enter dispassionate tranquility.

[25:31]

They are compassionate and fearless as lions. They are heroes of knowledge and wisdom and light the bright lamp of truth. All their merits and virtues cannot be fully told of. No hearers or self-enlightened ones can conceive of them. They attain knowledge of the realm of reality and abide in infinity, yet are able to discourse in various ways according to worldly conventions. They abide in formlessness, yet can easily penetrate the characteristics of things. They attain the treasury of inherent purity and are born in the pure house of the enlightened. they skillfully open up various different gates of teaching yet by means of wisdom they know that nothing exists they are expert at knowing proper timing and always carry out the giving of teaching to enlighten every one

[26:34]

They care for all beings and purify them all. By knowledge of expedient means, they demonstrate the attainment of Buddhahood, yet they always carry out the practices of enlightening beings without end. Entering the realm of means of universal knowledge, they manifest various great spiritual powers. Therefore, universally good, you should now analyze and expound the ten great concentrations of all enlightening beings. All in this assembly want to hear about this. Then the Enlightening Being universally good, receiving the directive of the Enlightened One, looked at Universal I and the other Enlightening Beings and said to them, Offspring of Buddha, what is the great Enlightening Being's concentration of Universal Light? Here the enlightening beings have 10 kinds of inexhaustible qualities, inexhaustible knowledge of the Buddha's emergence in the world, inexhaustible knowledge of the metamorphoses of beings, inexhaustible knowledge of the world's being like a reflection, inexhaustible knowledge penetrating deeply into the realm of reality,

[27:58]

inexhaustible knowledge skillfully dealing with enlightening beings inexhaustible knowledge of the non-regression of enlightening beings inexhaustible knowledge observing the meanings of all principles inexhaustible knowledge of skillful maintenance of mental power inexhaustible knowledge abiding in the vast spirit of enlightenment, inexhaustible knowledge abiding by all enlightened teachings and the willpower of omniscience. These are called the ten inexhaustible qualities of great enlightening beings. These great enlightening beings awakened ten kinds of boundless will. They awakened the boundless will to liberate all sentient beings, the boundless will to attend all Buddhas, the boundless will to provide for all Buddhas, the boundless will to see all Buddhas,

[29:05]

The boundless will to receive and hold all Buddha teachings without forgetting any. The boundless will to manifest the infinite spiritual metamorphoses of all Buddhas. The boundless will not to abandon any enlightening practices to attain enlightened power. The boundless will to enter into the subtle realm of all knowledge and explain all Buddha teachings. The boundless will to enter into the inconceivable vast realm of Buddhahood. The boundless will to develop profound aspiration for the Buddha's powers of elucidation and receive all Buddha teachings. the boundless will to manifest all kinds of free bodies and enter the circles of all enlightened ones. These enlightening beings have ten kinds of knowledge of differentiation of entry into concentration.

[30:12]

entering into concentration in the East and emerging in the West, entering in the West and emerging in the East, entering in the South and emerging in the North, entering in the North and emerging in the South, entering in the Northeast and emerging in the Southwest, entering in the Southwest and emerging in the Northwest, entering in the southwest and emerging in the northeast, entering in the northwest and emerging in the southeast, entering in the southeast and emerging in the northwest, entering in the nadir and emerging in the zenith, entering in the zenith and emerging in the nadir. These enlightening beings have ten kinds of knowledge of skills and entry into great concentration. they make a billion world universe a single lotus blossom and appear sitting cross-legged on this lotus blossom covering it entirely and in the body manifest another billion world universe wherein there are 10 billion quadruplex earths in each of which they manifest 10 billion bodies

[31:30]

each body entering into one hundred sextillion billion world universes, in each of the quadruplex worlds of which they manifest one hundred sextillion enlightening beings engaged in practice, the practice of each enlightening being producing one hundred sextillion certain understandings, each certain understanding causing 106 trillion potentials to be fulfilled, each potential developing into the non-regressive work of 106 trillion enlightening ways. Yet the physical manifestations are neither one nor many and not mixed up in entry into concentration or emergence from concentration. It is like the case of the titan monarch Rahula, whose original body is 700 leagues tall, while her transformed body is 168,000 leagues tall.

[32:36]

The half of her body emerging from the ocean is just level with a polar mountain, Sumeru. Though that titan monarch transforms her body into a colossus, that does not destroy her original form. All the psychophysical elements are the same. Her mind is not disturbed. She does not think of her transformed body as other or of her original body as not herself. The body she was born with is always blissful and her transformed body is always manifesting all kinds of miraculous powers. The Titan Monarch has greed, ill-will and delusion, and is full of pride and conceit, and yet is able to transform her body in this way. How much the more so the enlightening beings who profoundly realize that mental states are like illusions,

[33:39]

that all beings are like dreams, that the appearance in the world of all Buddhas is like reflected images, that all worlds are like magical productions, that all speech is like echoes. They see reality as is and have reality as their body, knowing all things are inherently pure, realizing that the body and mind have no real substance. Their bodies are omnipresent in infinite realms and by the great light of Buddha knowledge, purify and practice all the deeds of enlightening beings. Enlightening beings in this concentration transcend the world and are detached from the world. Nothing can disturb them or overpower them. Just as when a monk contemplates inside the body and dwells in the view of impurity, seeing the body as impure, so do enlightening beings in this concentration observe the reality body, seeing all worlds enter the body,

[34:49]

therein seeing all mundane realms and phenomena without any attachment to them. This is called the great enlightening being's practical knowledge of the first great concentration of universal light. What is great enlightening beings concentration of subtle light? Here enlightening beings can enter as many billion world universes as there are atoms in a billion world universe and in each world manifest as many bodies as atoms in a billion world universe. each body emitting as many lights as atoms in a billion world universe, each light revealing as many colors as atoms in a billion world universe, each color lighting as many worlds as atoms in a billion world universe, and each world pacifying as many beings as atoms in a billion-world universe.

[35:52]

The enlightening beings know all the various dissimilarities of these worlds, that is, the clutter and pollution of worlds, the purity and cleanness of worlds, the causes of worlds, the structures of worlds, the concomitants of worlds, the colors of lights of worlds, the comings and goings of worlds. The enlightening beings know all these and enter all these, and these worlds also enter the bodies of the enlightening beings. Yet the worlds have no mix-up or confusion, and the various phenomena do not disintegrate or vanish either. It is like when the sun comes out and circles the polar mountain, illumining the mountains made of seven precious substances. On those mountains of seven precious substances and in the valleys in between them are light beams clearly shining.

[37:00]

The sunbeams on the jewel mountains all appear in the lights of the valleys, and the sunbeams in the valleys all appear in the lights of the mountains. In this way, they mutually reflect back and forth. Sometimes it is said that the sunbeams emerge from the mountains of seven precious substances. Sometimes it is said that the sunbeams emerge from the valleys between the mountains. Sometimes it is said that the sunlight enters the mountains. Sometimes it is said that the sunlight enters the valleys. But the sunbeams reflect back and forth boundlessly. Their nature is not existent, not non-existent, not abiding in the mountains, not apart from the mountains, not dwelling in the water, not apart from the water. So it is also with enlightening beings in this vast concentration of subtle light.

[38:06]

They do not dissolve the features of the structure of the world, do not annihilate the natures of the phenomena of the world, do not dwell within the world or outside the world. They do not discriminate anything in any world, yet do not destroy the features of worlds. They see all things as one form, which is formless and yet do not destroy the identities of things they abide in real thusness never leaving it it is like a magician expert in magical arts standing at a crossroads performing magic tricks. In one day, in the space of a moment, she may manifest a day or a night, or she may make it appear to be seven days and nights, or a fortnight, a month, a year, a century. moon, clouds, rain, palaces, mansions, houses, all of this complete.

[39:24]

Yet she does not destroy the original one day or one hour by making it appear that years have passed, and the brevity of the actual time does not destroy the appearance of the passage of days, months, or years. the illusory appearances clearly show yet the actual time is not extinguished in the same way great enlightening beings entering this vast concentration of subtle light manifest countless worlds entering into one world each of those countless worlds having earth water fire and air oceans and mountains cities and towns groves and houses, abodes of various kinds of beings, complete with all kinds of adornments. They have realms of desire, of form and of formlessness, solar systems and galaxies,

[40:26]

acts and consequences death in one place and rebirth in another all the times and seasons of all worlds moments days nights fortnights months years centuries eons of becoming and eons of decay, polluted lands, clean lands, big lands, small lands, Buddhas appearing therein, in Buddha lands that are pure, with circles of enlightening beings and autonomous spiritual powers teaching sentient beings, Every place in those lands is filled with countless people and various beings of different forms and conditions, immeasurable, boundless, inconceivable, past, future, and present, the power of pure deeds producing infinite jewels of supreme refinement. They show all such things in one world wherein the enlightening beings all see clearly, entering into all, observing all, contemplating all, comprehending all, knowing all truly by means of inexhaustible knowledge.

[41:44]

The multiplicity of the worlds does not destroy this one world, and the singleness of this world does not destroy the multiplicity of those worlds. why because enlightening beings know all phenomena are selfless they are said to have penetrated the principle of lifelessness and non-creation because enlightening beings diligently cultivate non-contention in all worlds they are said to abide in the principle of selflessness because enlightening beings see all bodies as they really are all deriving from conditions they are said to abide in the principle of non-existence of beings Because enlightening beings know that everything which is born and passes away comes from causes, they are said to abide in the principle of non-existence of persons.

[42:47]

Because enlightening beings know the fundamental nature of all things is equal, they are said to abide in the principle of non-existence of mental productions or the human being. Because enlightening beings know the fundamental nature of all things is still, they are said to abide in the principle of stillness. Because enlightening beings know that all things are uniform, they are said to abide in the principle of non-discrimination. Because enlightening beings know the realm of reality does not have various differentiated phenomena, they are said to abide in the principle of inconceivability. Because enlightening beings diligently cultivate all liberative means and skillfully pacify beings, they are said to abide in the principle of great compassion.

[43:51]

In this way, enlightening beings can put countless worlds into one world, know the various differences of countless beings, see the individual procedures of countless enlightening beings, and observe countless Buddhas appearing here and there, able to absorb the teachings expounded by those Buddhas, also seeing themselves there practicing them. Without leaving here, they appear to be there, and without leaving there, they appear to be here, this body and that body being undifferentiable, because they are in the realm of reality. They always practice contemplation earnestly, unceasingly, never abandoning wisdom, because they do not regress. It is like a magician in a given place practicing the arts of illusion.

[44:53]

She does not destroy her actual place by the illusory place and does not destroy the actual day by the illusory day. In the same way, enlightening beings manifest the existence of a land where there is no land and manifest the nonexistence of a land where there is a land. Where there are sentient beings, they manifest non-existence of sentient beings, and where there are no sentient beings, they manifest the existence of sentient beings. Where there is no form they manifest form, and where there is form they manifest formlessness. The beginning does not disarray the aftermath, and the aftermath does not disarray the beginning. The enlightening beings know that all the things of the world are like this. the same as illusions.

[45:55]

Knowing phenomena are illusory, they know knowledge is illusory. Because they know knowledge is illusory, they know action is illusory. Once they know that knowledge is illusion and action is illusion, they develop illusion knowledge, observing all actions. Just as the illusions of the world do not manifest their illusions outside of their place and do not have a place outside of illusion, in the same way, great enlightening beings do not enter the world outside of emptiness and also do not enter emptiness outside of the world. Why? Because emptiness and the world have no difference. Living in the world is also living in emptiness. Great enlightening beings are able to perceive and cultivate the various different adorning activities of all worlds within emptiness.

[46:59]

In a single instant they are able to know countless worlds, becoming or decaying, and also know the continuity and succession of all ages. They are able to manifest countless ages in a single instant without enlarging the instant. Great enlightening beings attain the illusion knowledge of the inconceivable liberation, arrive at the other shore, abide in the realm of illusion, and enter the illusions of the world. They think of all things as like illusions, do not oppose the illusory world, have perfect knowledge of illusion, comprehend that past, present, and future are not apart from illusion, and definitively realize the boundlessness of mind. Like the enlightened ones, they abide in knowledge of illusoriness, their minds equanimous. They know all worlds are like illusions and they have no attachments anywhere, having no self or possessions.

[48:08]

Just as the magician creates illusory phenomena, though she does not live with those illusory phenomena, yet has no confusion about illusory phenomena. In the same way, the great enlightening beings know all things reach the other shore and and in their minds they do not imagine that they are able to enter into things and they have no confusion about things. This is the knowledge of the skill of the enlightening beings' second great concentration of subtle light. What is great enlightening beings' concentration of spiritual power successively journeying to the Buddha lands? Here the great enlightening beings pass countless worlds to the east and also pass as many worlds as atoms in that many worlds. In those worlds they enter this concentration, maybe entering for an instant or for a moment or entering continuously or entering in the morning or at midday or in the afternoon or in the evening.

[49:20]

or at night or after midnight or entering for one day or for five days or for a fortnight or for a month or for a year or for a century or for a millennium or for a hundred millennia or for a hundred million years or for ten trillion years or for an octillion years or for one eon or for a hundred eons or for a hundred thousand eons or for an octillion eons or for countless eons or for measureless eons or for boundless eons, or for incomparable eons, or for innumerable eons, or for unaccountable eons, or for unthinkable eons, or for immeasurable eons, or for unspeakable eons, or for untold eons,

[50:22]

As for the various dissimilarities of far and near, of phenomena or time, and so on, the enlightening beings do not create discriminations in regard to them. Their minds are not obsessed with them. They do not take them to be dual or non-dual. universal or particular. Though they are aloof from these discriminations, yet by expedient techniques of spiritual powers, when they arise from concentration, they remember everything and reach the ultimate end. It is like, for example, the sun going around giving light, never stopping day or night. The emergence of the sun is called day, and the disappearance of the sun is called night. It is not born with the day and does not perish at night. In the same way, the great enlightening being enters concentration of spiritual power in countless worlds, and having entered concentration, clearly sees those countless worlds.

[51:32]

This is called the technical knowledge of the third great concentration of great enlightening beings. the great concentration of spiritual power successively traveling to Buddha lands. What is great enlightening beings concentration of action of the pure profound mind? Here the enlightening beings know that embodiments of Buddha are as numerous as all beings and see innumerable Buddhas, more than the number of atoms in countless worlds. To all those Buddhas they offer all kinds of fine fragrances, all kinds of beautiful flowers, all kinds of canopies, vast as countless Buddha lands, all kinds of exquisite adornments surpassing those of all worlds, all kinds of precious substances, parks arrayed with all kinds of embellishments, treasuries of countless jewels, food and drink produced by enlightened spiritual power, surpassing that of all the heavens in flavor, and all the various superb offerings in all Buddha lands, which they are able to gather by spiritual power.

[52:50]

To each of those Buddhas they pay utmost respect and honor, prostrating themselves on the ground and asking for the Buddha's teaching, praising the impartiality of Buddha, extolling the magnificent virtues of the Buddhas. They enter the great compassion that all Buddhas enter, attain the unhindered power that is equal in all Buddhas, and in a single instant seek the wondrous teaching from all Buddhas. Yet they do not apprehend in regard to those Buddhas such signs as appearance in the world or entry into ultimate nirvana. Just as the scattered, stirring mind, distinguishing objects, does not know what the conditions of mind's arousal and quiescence are, in the same way these great enlightening beings do not discriminate the characteristics of the appearance and nirvana of Buddhas.

[53:52]

It is like a mirage in the daytime. It does not come from clouds or lakes. It does not rest on land or water. Neither exists nor does not exist, is not good or bad, not pure or polluted. It cannot be drunk, cannot be polluted. It neither has nor does not have substance, neither has nor does not have taste. Through causes and conditions, it manifests the appearance of water as perceived by the consciousness when one looks at it from afar it resembles water and so one imagines there is water but when one approaches there is none so the image of water naturally disappears Similarly, the great enlightening beings do not apprehend forms of the Buddhas emerging in the world or entering nirvana. The characteristics of existence or non-existence of Buddhas are discriminations of the conceiving mind.

[54:58]

This concentration is called the action of pure profound mind. The great enlightening being, after having entered this concentration, emerges without forgetting, like someone awakening from sleep remembering what she has dreamed. Even though when one is awake the dream scenes are not there, Still, one can remember them. In the same way, the great enlightening beings enter this concentration, see Buddhas and hear teachings, then arise from concentration, yet remember it all and use these teachings to enlighten all communities at enlightenment sites and adorn all Buddha lands. They clearly comprehend all the immeasurable meanings and intentions and all the means of teaching are also purified. They light the torch of great wisdom and perpetuate the seed of Buddhahood. Their freedom from hesitation is complete and their powers of elucidation are inexhaustible.

[56:07]

They reveal and expound the treasury of the most profound teaching. This is the technical knowledge of the fourth great concentration of great enlightening beings, the concentration of action of the pure profound mind. What is Great Enlightening Being's concentration of knowledge of the stores of adornments of the past? Here, Great Enlightening Beings are able to know the manifestations of the Buddhas of the past. That is, within the order of eons, the order of lands. Within the order of lands, the order of eons. Within the order of eons, the order of Buddha's appearances. Within the order of Buddha's appearances, the order of teaching. Within the order of teaching, the order of inclinations. Within the order of inclinations, the order of faculties.

[57:10]

Within the order of faculties, the order of training. Within the order of training, the order of lifespans of Buddhas. Within the order of lifespans, they know the order of numbers of trillions of years. Because these great enlightening beings gain such boundless knowledge of order, they therefore know the past Buddhas, therefore no past lands, therefore no past teachings, therefore no past ages, therefore no past phenomena, therefore no past minds, therefore no past understandings, therefore no past beings, therefore no past afflictions, therefore no past manners, therefore no past purities. This concentration is called the pure treasury of the past.

[58:11]

In a single moment it can enter a hundred eons, a thousand eons, a hundred thousand eons, an octillion eons, countless eons, measureless eons, boundless eons, incomparable eons, uncountable eons, unaccountable eons, unthinkable eons, immeasurable eons, unspeakable eons, untold, inexpressible eons. When those great enlightening beings enter this concentration, they do not annihilate the present or focus on the past. When those great enlightening beings emerge from this concentration, they receive ten kinds of inconceivable anointment from the enlightened and also attain, purify, consummate, Enter, realize, fulfill, and hold them, comprehending them equally, the three spheres pure.

[59:17]

What are the ten? One, explanation, not violating meaning. Two, inexhaustibility of teaching. Three, impeccable expression. Four, endless eloquence. Five, freedom from hesitation. Six, truthfulness of speech. Seven, the trust of the Sangha. Eight, liberating those in the triple world. 9. Supreme Excellence of Roots of Goodness 10. Command of the Wondrous Dharma These are the Ten Anointments. When enlightening beings enter this concentration and emerge from it, immediately they become like a spirit when it enters the womb, the consciousness instantly being born therein. In the same way, when the great enlightening beings emerge from this concentration in the presence of the enlightened, they instantly attain these ten qualities.

[60:22]

This is called the technical knowledge of the great enlightening beings' fifth great concentration, the concentration of knowledge of the stores of adornments of the past. What is great in lightning being's concentration of the treasury of light of knowledge? The great enlightening beings in this concentration know the various different names of all Buddhas in all ages and all worlds in the future, whether they have been spoken of yet or not, whether they have been given the prediction of Buddhahood yet or not. That is, they know countless names, untold names of Buddhas, and that they will appear in the world, will benefit beings, will be spiritual sovereigns, will perform the tasks of Buddha, will explain what is beneficial, will praise goodness, will explain what is pure, will clear away all evils, will abide in virtue, will reveal the ultimate truth, will enter the rank of coronation,

[61:34]

will attain omniscience. Those Buddhas' cultivation of complete action, undertaking of complete vows, entry into complete knowledge, leadership of a complete circle, fulfillment of complete adornments, accumulation of complete virtues, realization of complete truth, attainment of complete fruition, endowment with complete qualities, and fulfillment of complete enlightenment, as well as those Buddha's names, their methods and skills, their spiritual powers and miracles, their development of beings, and their entry into final nirvana. All this the enlightening beings here thoroughly know. These enlightening beings can in a single instant enter one aeon, a hundred aeons, a thousand aeons, a hundred thousand aeons, a hundred thousand billion aeons.

[62:39]

They enter into as many aeons as atoms in a continent, as many aeons as atoms in four continents. as many eons as atoms in a solar system, as many eons as atoms in a galaxy, as many eons as atoms in a universe, as many eons as atoms in a Buddha land, as many eons as atoms in a hundred thousand Buddha lands, as many eons as atoms in a hundred thousand billion Buddha lands, as many eons as atoms in countless Buddha lands, as many eons as atoms in untold, inexpressible numbers of Buddha lands. By their wisdom, they are able to know the numbers of eons in all future worlds. And because they know them, their minds also enter the doors of ten kinds of preservation. Because they enter the presence of the Buddhas, they gain the protection of Buddhas as numerous as atoms in untold Buddha lands.

[63:47]

Because they enter the presence of the teaching, they attain inexhaustible intellectual powers illumined by 10 kinds of total mental command. Because they enter the presence of practice, they produce perfectly rounded outstanding vows. Because they enter the presence of power, no one can dominate or overpower them. Because they enter the presence of knowledge, the Buddha teachings they practice are free from obstruction. Because they enter the presence of great compassion, they turn the wheel of the pure teaching, which never turns back. Because they enter the presence of expression, of skillful handling of distinctions, they turn the wheel of all letters and clean the ground of all teachings. Because they enter the presence of the state of the lion being born, they open the lock of the teaching and leave the mind of desire.

[64:52]

because they enter the presence of the power of knowledge they cultivate enlightening practice unceasingly because they enter the presence of the power of good companionship they cause boundless beings to become purified because they enter the presence of the power of non-dwelling They enter unspeakable, untold numbers of vast eons. Because they enter the presence of the power of the teaching by uninhibited knowledge of means, they know all things are inherently pure. Once great enlightening beings are in this concentration, they skillfully live in untold numbers of ages and lands. They skillfully know untold numbers of various sentient beings. They skillfully know untold numbers of different characteristics of sentient beings. They skillfully know untold numbers of similar and different consequences of action.

[66:02]

They skillfully know untold numbers of practices differentiated by vigor, faculties, habit energies, and continuity. They skillfully know untold numbers of various tainted and pure contemplations. They skillfully know untold numbers of various meanings of teachings and innumerable written and verbal expressions. They skillfully know untold numbers of various Buddhist appearances, families, times, manifestations, teachings, actions, Buddha works, and entries into ultimate final nirvana. They skillfully know untold numbers of boundless doors of wisdom and knowledge. They skillfully know untold numbers of the boundless different manifestations of all spiritual powers. It is as when the sun comes out, all the villages and towns, mansions and houses, mountains, marshes, birds and beasts, trees, forests, flowers and fruits, and so on, can be clearly seen by all people with vision.

[67:20]

The light of the sun is impartial and has no discrimination. yet can cause the eye to see all kinds of forms. This concentration is also like this. It is in essence impartial, without any discrimination, yet can cause enlightening beings to know countless numbers of different characteristics. When the great enlightening beings realize such knowledge, they cause beings to attain ten kinds of fruitfulness One, fruitful seeing, because of causing sentient beings to develop roots of goodness. Two, fruitful hearing, causing sentient beings to gain maturity. Three, fruitful association, causing sentient beings' minds to be pacified. Four, fruitful aspiration, causing sentient beings to do as they say and master the meanings of all the teachings.

[68:24]

Five, fruitful action, causing boundless worlds to be purified. Six, fruitful companionship, cutting off countless beings' doubts in the presence of the Buddhas of countless worlds. Seven, fruitful vows, causing whatever sentient beings are thought of to make excellent offerings and accomplish undertakings. Eight, fruitful, skillful methods, causing all to be able to abide in pure knowledge of unobstructed liberation. Nine, fruitful showering of the reign of teaching, expediently revealing the practice of universal knowledge to countless beings of various faculties and causing them to abide in the path of Buddhahood. 10, fruitful appearance, manifesting boundless forms, causing all sentient beings to be bathed in illumination.

[69:29]

When great enlightening beings abide in this concentration and attain ten kinds of fruitfulness, the monarchs of the heavens all come and bow to them. The dragon monarchs produce great fragrant clouds, The Yaksha monarchs bow to their feet. The Titan monarchs honor them with offerings. The Garuda monarchs circle them in respect. The monarchs of the Brahma heavens come and propitiate them. The Kinara monarchs draw near them. Human monarchs serve and support them. This is the technical knowledge of the sixth great concentration of great enlightening beings, the concentration of the treasury of light of knowledge. What is Great Enlightening Being's concentration of knowledge of the adornments of Buddhas of all worlds? Why is this concentration called Knowing the Adornments of Buddhas of All Worlds?

[70:37]

Great Enlightening Beings in this concentration can successively enter the worlds of the East, can successively enter the worlds of the South, West, North, Southeast, Northeast, Southwest, Northwest, Zenith, and Nadir. They can successively enter all these worlds and see the Buddhas emerging in the world and also see all the spiritual powers of those Buddhas and can also see all the feats of those Buddhas and can also see the immense charisma of those Buddhas and also see the supreme freedom of those Buddhas, and also see the great lion roar of those Buddhas, and also see the practices cultivated by the Buddhas, and also see the various adornments of the Buddhas, and also see the psychic projections of the Buddhas, and also see the vast congregation of those Buddhas.

[71:43]

the unity of the congregations, the multiplicity of congregations, the locations of the congregations, the abodes of the congregations, the development of the congregations, the training of the congregations, the dignity of the concentrations. All this they clearly see. They also see the size of the congregations equal to a continent, and also see the congregations equal to four continents, those equal to a solar system, those equal to a galaxy, those equal to a universe, those filling 10 sextillion Buddha lands, those filling countless Buddha lands. They see congregations filling as many Buddha lands as there are atoms in a hundred Buddha lands, filling as many Buddha lands as atoms in a thousand Buddha lands, filling as many Buddha lands as atoms in ten sextillion Buddha lands, filling as many Buddha lands as atoms in countless Buddha lands.

[73:02]

measureless Buddha lands, boundless Buddha lands, incomparable Buddha lands, innumerable Buddha lands, unrecognizable Buddha lands, unthinkable Buddha lands, untold, inexpressible numbers of Buddha lands. They also see the Buddhas amid those congregations displaying various forms, various times, various lands, various transfigurations, various spiritual powers, various adornments, various masteries, various physical sizes and various actions. The great enlightening beings also see themselves in those congregations and see themselves preaching there and see themselves receiving the words of the Buddhas and see themselves comprehending interdependent origination.

[74:04]

and see themselves poised in the air and see themselves in the reality body and see themselves not producing attachments and see themselves not dwelling on discrimination and see themselves being indefatigable and see themselves entering into all knowledge and see themselves knowing all meanings, and see themselves entering all stages, and see themselves entering all states of being, and see themselves knowing all expedient means of liberation, and see themselves in the presence of the Buddhas, and see themselves entering all the powers of enlightenment, and see themselves entering true thusness, and see themselves entering non-contention and see themselves entering all truths. When they see in this way, they do not discriminate lands, beings, Buddhas or phenomena.

[75:09]

They do not cling to the body, to physical actions, to the mind, or to the intellect. Just as things do not discriminate their essence and do not discriminate sound, yet their essence is not abandoned and names do not pass away, in the same way, great enlightening beings do not abandon actions according with the doings of the world, yet have no attachments to them. Great enlightening beings see infinite lights and colors, forms and features of Buddhas, perfectly developed, equal and pure, each one appearing clearly to their senses. Sometimes they see the various lights of the Buddha's bodies. Sometimes they see Buddha's auras to a depth of one fathom. Sometimes they see Buddha's bodies like blazing suns. Sometimes they see subtle hues of light of Buddha's bodies.

[76:15]

Sometimes they see Buddha's bodies as clear or they may see Buddha's bodies as golden or as diamond colored or as violet or as of infinite colors or as sapphire. They may see Buddha's body 7 cubits tall, or 10 cubits tall, or 20 cubits tall, or 30 cubits tall, or up to 100 cubits tall, or half a league tall, or 10 leagues tall, or 100 leagues tall, or 1,000 leagues tall, or 100,000 leagues tall, Or they may see Buddha's bodies the size of a continent or the size of four continents or the size of a solar system or the size of a galaxy or the size of a universe or the size of a hundred universes or the size of a thousand universes.

[77:19]

or the size of 100,000 universes, or the size of 10 quintillion universes, or the size of incalculable numbers of universes. In this way, enlightening beings see the Buddha's infinite colors, infinite physical forms, infinite manifestations, infinite lights, and infinite webs of light. The measure of those lights is equal to the cosmos, illumining all things therein, causing all to develop unexcelled knowledge. They also see the Buddha's embodiments without attachment, without obstruction, supremely pure. enlightening beings see the embodiment of buddha in these ways yet the body of the enlightened does not increase or decrease it is like space in a wormhole in a seed it is not diminished and in countless worlds it is not expanded so it is with the bodies of the buddhas when they are seen as large still there is no increase and when they are seen as small

[78:32]

there is no decrease. Just as the moon is seen as small by people on earth, yet is not diminished, and is seen as large by beings on the moon, yet does not expand, so also do enlightening beings in this concentration see various transfigurations of the Buddha's bodies according to their inclinations, receiving and retaining their verbal teachings there being all the while no increase or decrease in the body of the enlightened. Just as after beings' lives end and they are about to be reborn, they are not apart from mind and what they see is pure, so also is what enlightening beings see, while in this profound concentration utterly pure. Great enlightening beings in this concentration develop ten kinds of rapidity.

[79:33]

Rapid growth in practices and fulfillment of great vows. Rapid illumination of the world with the light of the teaching. Rapid liberation of sentient beings by appropriate projection of the teachings. Rapid manifestation of Buddha's pure lands according to the actions of beings. rapid entry into the ten powers by impartial knowledge, rapid joining of the enlightened ones in their abode, rapid destruction of the armies of demons by the power of great compassion, rapid removal of beings' doubts, producing joy in them, rapid manifestation of spiritual displays in accord with dominant inclinations, rapid purification of worldly realms by means of various sublime expressions of truth. These enlightening beings also attain ten kinds of truth seal, which stamp all things.

[80:40]

One, having the same roots of goodness equal in all Buddhas of past, future, and present. Two, attaining the reality body with boundless knowledge, same as all Buddhas. three abiding in non-duality same as the buddhas four seeing the infinite objects of all times as all equal same as the buddhas do five gaining comprehension of the unobstructed realm of the cosmos of reality same as that of the Buddhas. 6. Achieving the ten powers, same as the Buddhas, being unhindered in function. 7. Having forever cut off opinions and passions, dwelling in the state of freedom from conflict, same as the Buddhas. 8. Ceaselessly teaching sentient beings, same as the Buddhas do.

[81:41]

9. Having ability to observe adaptive skill and knowledge and meaning, same as the Buddhas. 10. Being equal to all Buddhas, same as all enlightened ones. If great enlightening beings accomplish the techniques of this great concentration of knowledge of adornments of Buddhas of all worlds, they are teacherless because they can enter all principles and qualities of Buddhas by themselves without depending on another's instruction. They are people of power because they can enlighten all sentient beings. They are pure because they know that the nature of mind is fundamentally pure. They are foremost because they can liberate all worldlings. They are comforters because they can awaken all sentient beings. They are stabilizers because they can establish in the family of Buddhas those who are not yet so established.

[82:48]

They are true knowers because they enter the door of universal knowledge. They are without varying conceptions because what they say is non-dual. They abide in the treasury of truth because they vow to know all Buddha teachings. They are able to shower the rain of the teaching because they satisfy all beings in accord with their inclinations. It is like the god-monarch Indra placing a jewel in her topknot. By the power of the jewel, her majestic light becomes all the more effulgent. When the god-monarch first obtained this jewel, she gained ten things surpassing all the gods of the 33-fold heaven. One, color. Two, physical form. Three, manifestation. Four, retinue. five appurtenances six voice seven magical powers eight control nine intellectual understanding

[83:58]

10. Cognitive Function In these ten ways, she surpasses all the other gods of the 33-fold heaven. In the same way, when enlightening beings first attain this concentration, they gain ten kinds of treasuries of great knowledge. 1. Knowledge illumining all Buddha lands. 2. Knowledge of the births of all beings. Three, knowledge of how to make magical displays of past, future, and present. Four, knowledge of all Buddha bodies. Five, knowledge comprehending all Buddha teachings. Six, knowledge embracing all pure phenomena. Seven, knowledge of how to cause all beings to enter the reality body. 8.

[85:01]

Pure knowledge of the universal directly perceiving all things. 9. Knowledge of total freedom reaching the other shore. 10. Knowledge establishing all universal principles. Enlightening beings in this concentration also gain 10 kinds of extremely pure bodies of power. 1. Emitting unspeakably unspeakable numbers of light spheres to illumine unspeakably unspeakable numbers of worlds. 2. Emitting unspeakably unspeakable numbers of spheres of light of infinite colors to purify all worlds. Three, emitting unspeakably unspeakable numbers of light spheres to pacify living beings. Four, emanating unspeakably unspeakable numbers of bodies to be near to all the Buddhas.

[85:56]

Five, raining unspeakably unspeakable numbers of clouds of flowers of various wonderful scents to present to all Buddhas. Six, magically producing unspeakably unspeakable numbers of various kinds of infinitely free miraculous effects to develop and mature sentient beings eight crossing unspeakably unspeakable numbers of worlds in a single step in order to ask to hear the teaching from all the variously named buddhas of the ten directions Nine, showing a body of immeasurably various forms, the crown of which none can see, so that all who see or hear of it will not have done so in vain. Ten, uttering unspeakably unspeakable numbers of words to reveal countless secret truths to sentient beings. Once enlightening beings gain these ten kinds of extremely pure body of power, they can cause sentient beings to attain ten kinds of fulfillment.

[87:09]

One, they can enable sentient beings to see Buddha. Two, they can induce sentient beings to deeply believe in Buddha. Three, they can induce sentient beings to listen to the teaching. 4. They can cause sentient beings to know there is a world of Buddhahood. 5. They can cause sentient beings to perceive the miracles of Buddha. 6. They can cause sentient beings to recollect accumulated deeds. 7. They can cause sentient beings to perfect concentration. 8. They can introduce sentient beings into the purity of Buddhahood. Nine, they can induce sentient beings to aspire to enlightenment. 10, they can enable sentient beings to fulfill enlightened knowledge. When great enlightening beings have caused sentient beings to attain these 10 kinds of fulfillment,

[88:11]

They also perform ten kinds of Buddha work for sentient beings. They perform verbal Buddha work to develop and mature sentient beings. They perform physical Buddha work to train sentient beings. They perform mental Buddha work to purify sentient beings. They shake the world as Buddha work to make sentient beings give up bad tendencies. They perform Buddha work by expedient awakening to cause sentient beings not to lose mindfulness. They perform Buddha work by manifesting forms and dreams to cause sentient beings to be constant in right mindfulness. They perform Buddha work by radiating great light to embrace all beings. They perform Buddha work by cultivating the practices of enlightening beings to cause sentient beings to live by superior aspirations.

[89:16]

They perform Buddha work by attaining perfect enlightenment to cause sentient beings to know illusion. They perform Buddha work by turning the wheel of the sublime teaching to teach sentient beings in accord with the time. They perform Buddha work by appearing to live for a certain span in order to tame sentient beings. They perform Buddha work by manifesting Nirvana because they know sentient beings will become weary. This is the technical knowledge of the Great Enlightening Being's seventh great concentration, the concentration of knowledge of adornments of Buddhas of all worlds. What is Great Enlightening Being's concentration of the differentiated bodies of all sentient beings? Great enlightening beings in this concentration attain ten kinds of non-attachment.

[90:19]

Non-attachment in all lands. Non-attachment in all places. Non-attachment in all times. Non-attachment in respect to all beings. Non-attachment in respect to all phenomena. non-attachment in respect to all enlightening beings, non-attachment in respect to all enlightening beings' vows, non-attachment in respect to all concentrations, non-attachment in respect to all Buddhas, non-attachment in respect to all the stages of enlightenment. How do great enlightening beings enter into and emerge from this concentration? They enter this concentration internally and emerge externally. Entering externally, they emerge internally. Entering in the same body, they emerge in a different body.

[91:22]

Entering in a different body, they emerge in the same body. Entering in a human body, they emerge in a yaksha body. Entering in a yaksha body, they emerge in a human body. Entering in a dragon body, they emerge in a Titan body. Entering in a Titan body, they emerge in a celestial body. Entering in a celestial body, they emerge in a Brahma monarch body. Entering in a Brahma monarch body, they emerge in a desire realm body. Entering in a heaven, they emerge in a hell. Entering in a hell, they emerge in the human world. Entering in the human world, they emerge in other realms of being. They enter in a thousand bodies and emerge in one body. Entering in one body, they emerge in a thousand bodies.

[92:28]

Entering in a hundred billion bodies, they emerge in one body. Entering in one body, they emerge in a hundred billion bodies. Entering among people of the South they emerge among people of the West. Entering among people of the West they emerge among people of the North. Entering among people of the north, they emerge among people of the east. Entering among people of the east, they emerge among people of three continents. Emerging among people of three continents, they emerge among people of four continents. Entering among people of four continents, they emerge among the different creatures of all seas. entering among different creatures of all seas, they emerge among the spirits of all seas.

[93:31]

Entering among the spirits of all seas, they emerge in the water element of all seas. Entering in the water element of all seas they emerge in the earth element of all seas. Entering in the earth element of all seas they emerge in the fire element of all seas. Entering in the fire element of all seas they emerge in the air element of all seas. Entering in the air element of all seas, they emerge in the four gross elements. Entering in the four gross elements, they emerge in the truth of non-origination. Entering in the truth of non-origination, they emerge on the polar mountain. Entering on the polar mountain, they emerge on the mountain of seven precious substances. Entering on the mountain of seven precious substances, they emerge on the black mountain of various crops and forests of all soils.

[94:39]

Entering on the black mountain of various crops and forests of all soils, they emerge in precious arrays of all flowers of sublime fragrances. Entering in precious arrays of all flowers of sublime fragrances, they emerge in the incarnations of all beings of the four quarters, the zenith and nadir. Entering in the incarnations of all beings of the four quarters, the zenith and nadir, they emerge in the beings of the solar system. Entering in the beings of the solar system, they emerge in beings of the galaxy. Entering in the beings of the galaxy, they emerge in the beings of the universe. Entering in the beings of the universe, they emerge in the beings of a hundred thousand hundred billion universes. Entering in the beings of a hundred thousand hundred billion universes, they emerge in the beings of countless worlds.

[95:47]

Entering in the beings of countless worlds, they emerge in the beings of measureless worlds. Entering in the beings of measureless worlds, they emerge in the beings of boundless Buddha-lands. Entering in the beings of boundless Buddha-lands, they emerge in the beings of incomparable Buddha-lands. Entering in the beings of incomparable Buddha-lands, they emerge in the beings of innumerable worlds. Entering in the beings of innumerable worlds, they emerge in the beings of incalculable worlds. Entering in the beings of incalculable worlds, they emerge in the beings of unthinkable worlds. Entering in the beings of unthinkable worlds, they emerge in the beings of immeasurable worlds. Entering in the beings of unspeakable worlds they emerge in the beings of unspeakably unspeakable numbers of worlds.

[97:03]

Entering in the beings of unspeakably unspeakable numbers of worlds they emerge in impure beings. Entering in impure beings they emerge in pure beings. Entering in pure beings they emerge in impure beings. Entering in the eye they emerge in the ear. Entering in the ear they emerge in the eye. Entering in the nose they emerge in the tongue. Entering in the tongue they emerge in the nose. Entering in the body they emerge in the mind. Entering in the mind they emerge in the body. Entering in their own senses, they emerge in other senses. Entering in other senses, they emerge in their own senses. Entering in a single atom, they emerge in the atoms of countless worlds.

[98:05]

Entering in the atoms of countless worlds, they emerge in one atom. Entering in hearers of Buddha's voice, they emerge in self-enlightened ones. Entering in self-enlightened ones, they emerge in hearers. Entering in their own bodies, they emerge in the body of Buddha. Entering in the body of Buddha they emerge in their own bodies. Entering in a single instant, they emerge in a hundred million eons. Entering in a hundred million eons, they emerge in an instant. Entering in the same instant, they emerge in different times. Entering in different times, they emerge in the same instant. Entering in the past they emerge in the future. Entering in the future they emerge in the past. Entering in past, present, and future they emerge in a moment.

[99:09]

Entering in a moment they emerge in past, present, and future. Entering in true thusness they emerge in verbalization. Entering in verbalization they emerge in true thusness. It is as when a person is possessed by a demon. Her body trembles and she cannot relax. The demon does not show its body. It causes the body of another to be that way. In the same way, great enlightening beings in this concentration enter concentration in their own bodies and emerge in others' bodies. enter concentration in others' bodies and emerge in their own bodies. It is like a corpse able to get up and act effectively through the power of a magic spell. Though the corpse and the spell are distinct, yet they can join together and accomplish things.

[100:11]

In the same way, a great enlightening being in this concentration enters concentration in the same object and emerges in a different object, enters concentration in a different object and emerges in the same object. It is as a monk who has attained freedom of mind may make many bodies of one body or one body of many bodies. Yet it is not that one body vanishes and many bodies are born, or that many bodies vanish and one body is born. In the same way, a great enlightening being in this concentration enters concentration in one body and emerges in many bodies, enters concentration in many bodies and emerges in one body. Just as the flavor of soil is one, while the flavors of the crops it produces are variously different, the flavors having difference even though the soil has no difference.

[101:19]

In the same way, a great enlightening being in this concentration, though free from discrimination, may enter concentration in one element and emerge in many elements, or enter concentration in many elements and emerge in one. Great enlightening beings in this concentration are lauded for ten praiseworthy qualities. They enter into true thusness and so are called Tathagata, those who have arrived at thusness. They are aware of all truths and so are called Buddha, enlightened. They are praised by all worlds and so are called teachers of truth. They know all things and so are called omniscient. They are resorted to by all worlds and so are called refuge. They have mastered all teaching methods and so are called guides.

[102:26]

They lead all beings into universal knowledge and so are called great leaders. They are lamps for all worlds and so are called light. Their aspirations are fulfilled. They have accomplished salvation. They have done their tasks. They abide in unobstructed knowledge and individually know all things. So they are called adepts of the ten powers. They thoroughly comprehend all cycles of the teaching, so they are called all seers. Great enlightening beings in this concentration also acquire 10 kinds of illumination. They acquire the light of all Buddhas because they are equal to them. They acquire the light of all worlds because they can beautify them all. They acquire the light of all beings because they go to pacify them all.

[103:30]

They acquire the light of immeasurable expertise because they preach on the stage of the cosmos of realities. They acquire undifferentiated light because they know that phenomena have no differentiation in essence. They acquire the light of expedient means because they have realized freedom from desire for anything. They acquire the light of truth because their minds are equanimous in the realm of desirelessness. They acquire the light of mystic transfigurations pervading all worlds because they are ceaselessly empowered by the Buddha. They acquire the light of proper meditation because they reach the other shore of freedom of all Buddhas. They acquire the light of true thusness of all things because they can explain everything in a single point.

[104:33]

Great enlightening beings in this concentration also attain ten kinds of non-doing. The non-doing of physical acts. The non-doing of verbal acts. The non-doing of mental acts. The non-doing of spiritual powers. the non-doing of comprehension of the essencelessness of phenomena, the non-doing of knowledge of the dissolution of the force of actions, the non-doing of non-discriminatory knowledge, the non-doing of knowledge of non-origination, the non-doing of knowing things have no destruction, the non-doing of following the letter without destroying the meaning. When great enlightening beings are in this concentration, the innumerable realms are variously different, entering in one, arising in many, entering in many,

[105:42]

arising in one, entering in the same one, arising in different ones, entering in different ones, arising in the same one, entering in the subtle, arising in the gross, entering in the gross, arising in the subtle. entering in the great, arising in the small, entering in the small, arising in the great, entering in the congenial, arising in the adverse, entering in the adverse, arising in the congenial, entering incorporeally, arising corporeally, entering corporeally, arising incorporeally, entering in the formless, arising in forms, entering in forms, arising in the formless, entering in arising, arising in entering, These are all realms of freedom of this concentration.

[106:44]

It is as when a magician keeps repeating a spell, she can become able to cause various different forms to appear. The spell and the illusions are distinct. yet the spell can create illusions. Although the spell is just a sound, yet it can produce various illusory perceptions, various forms perceived by the eye consciousness, various sounds perceived by the ear consciousness, various smells perceived by the nose consciousness, various tastes perceived by the tongue consciousness, various feelings perceived by the body consciousness, various objects perceived by the mind consciousness. In the same way, the enlightening being in this concentration also enters concentration in sameness and arises from concentration in difference, enters concentration in difference and arises from concentration in sameness.

[107:50]

It is as when the gods of the 33-fold heaven battled with the titans and the gods prevailed and the titans retreated in defeat. The monarch of titans was 700 leagues tall and was accompanied by several tens of millions of cohorts, yet by magic she led her army all at once into a hole in a lotus root. In the same way, the great enlightening being has already achieved the stage of knowledge of illusions. Knowledge of illusion is the enlightening being. The enlightening being is knowledge of illusion. Therefore, the enlightening being can enter concentration in the undifferentiated and emerge in the differentiated, can enter concentration in the differentiated and emerge in the undifferentiated. Just as when a farmer plants seeds in the fields, the seeds are below, yet the fruits grow above, so also does an enlightening being in this concentration enter concentration in one and emerge in many, enter concentration in many and emerge in one.

[109:10]

It is as when the sperm and ovum unite and there is a living being conceived. at which time it is called an embryo. After this, it lives in the womb for nine months, and by the power of proper actions, all its limbs and organs achieve completion and its consciousness is clear. That life energy and the organs and physical form are distinct. yet by the power of action that that energy can make them gradually develop and experience various consequences of similar and different types. In the same way, the great enlightening being in this concentration from the stage of embryonic omniscience gradually grows in faith, understanding, resolution, and power. the mind broad, effortlessly and freely entering concentration in non-being and emerging in being, entering concentration in being and emerging in non-being.

[110:20]

It is like the case of the palaces of water spirits built on the earth and not in the sky. The water spirits also live in the palaces and not in the sky, yet they can create clouds spreading through the sky. The palaces that people may see when they look up, you may be sure are mirages. not water spirit palaces. Though water spirits dwell below, the clouds are spread above. In the same way, the great enlightening being in this concentration enters in formlessness and emerges amid forms, enters in forms and emerges in formlessness. It is like the case of the palace where the great Brahma monarch god of subtle light lives, called pure treasury supreme of all worlds. In this great palace can be seen all the abodes of all the various creatures in all lands in the galaxy, as well as the natural and human-made features of those lands, even down to minute particles of dust floating in the air.

[111:40]

All can be seen reflected in this Brahma Palace, like seeing one's face in a mirror. The great enlightening beings in this great concentration of the different bodies of all sentient beings know all kinds of lands, see all kinds of Buddhas, liberate all kinds of beings, realize all kinds of truths, accomplish all kinds of spiritual practices, fulfill all kinds of understandings, enter all kinds of trances, produce all kinds of psychic powers, attain all kinds of knowledge, and live through all kinds of moments. Such great enlightening beings reach ten kinds of other shores of spiritual powers. They reach the other shore of spiritual powers of the Buddha that extend throughout space and are present everywhere in the cosmos.

[112:43]

They reached the other shore of enlightening beings, ultimately non-discriminatory free spiritual powers. They reached the other shore of spiritual powers of Buddha work, able to initiate the far reaching practical commitments of enlightening beings and enter the gate of realization of thusness. they reached the other shore of spiritual powers able to shake all objects in all worlds and purify them all. They reached the other shore of spiritual powers, able to freely know that the inconceivable results of actions of all sentient beings are all like illusory productions. They reached the other shore of spiritual powers, able to freely know the different characteristics, crude and subtle, those in entry and emergence of all concentrations.

[113:44]

They reached the other shore of spiritual powers, able to boldly enter the realm of the enlightened and therein produce great vows. They reached the other shore of spiritual powers, able to cause Buddhas to appear and teach taming beings, causing them to be born in the family of Buddhas, causing them to enter the vehicle of Buddhahood and swiftly attain fulfillment. They reach the other shore of spiritual powers, able to comprehend all the countless esoteric statements and teach in such a way as to clarify countless aspects of truth. They reach the other shore of spiritual powers, able to cause the past, present, and future to appear in a single instant without depending on the numbers of days, nights, months, years, or epochs. This is called the technical knowledge of the great enlightening beings, eighth great concentration, the concentration of the differentiated bodies of all beings.

[115:00]

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