Book 33, Inconceivable Qualities of Buddhas. At that time, there were in the assembly enlightening beings who were thinking, how are the Buddha's lands inconceivable? How are the Buddha's original vows inconceivable? How are the families of Buddhas inconceivable? How are the manifestations of Buddhas inconceivable? How are the bodies of Buddhas inconceivable? How are the voices of Buddhas inconceivable? How are the knowledge and wisdom of Buddhas inconceivable? How are the freedoms of Buddhas inconceivable? How is the non-obstruction of Buddhas inconceivable? How is the liberation of Buddhas inconceivable? The Buddha, knowing what the enlightening beings were thinking, used the support of spiritual power, the embrace of knowledge, the radiance of light, and the fulfillment of occult force to cause the enlightening being Blue Lotus Blossom Trove to abide in the non-hesitation of Buddhas, enter the reality realm of Buddhas.

[01:19]

acquire the mystic power and psychic freedom of buddhas attain the unimpeded immensely broad insight of buddhas know the succession of all lineages of buddhas and abide by the untold means of buddha's teachings Thereupon that enlightening being was able to commune with the unobstructed realm of reality, thus was able calmly to sustain profound practice free from impediments, thus was able to fulfill the great vow of universal good, thus was able to know and perceive all aspects of Buddhahood. With great compassion she observed sentient beings, wishing to cause them to be pure and diligent in self-cultivation, to accept and apply all the principles of enlightening beings. In a single instant she produced enlightened knowledge and understood all the inexhaustible means of knowledge, her monomic command and intellectual powers complete.

[02:32]

By the power of Buddha, she said to the enlightening being Lotus Blossom Calyx, the Buddha's world-honored ones have innumerable abodes, the abode of eternity, the abode of great compassion, the abode of various bodies performing Buddha work, the abode of equanimously turning the wheel of the pure teaching, the abode of explaining innumerable principles by means of analytic knowledge, the abode of the inconceivable qualities of all Buddhas, the abode of the sound of purity pervading infinite lands, the abode of the inexpressibly profound realm of reality, the abode of manifesting all supreme spiritual powers, and are able to reveal the ultimate truth that has no barrier. The Buddhas have ten things that pervade the infinite cosmos.

[03:36]

What are these ten? All Buddhas have unbounded bodies with pure forms, entering into all states of being without defilement or attachment. All Buddhas have unbounded, unobstructed eyes that can clearly see all things. All Buddhas have unbounded, unobstructed ears that can understand all sounds and utterances. All Buddhas have unbounded, unobstructed noses that can reach the other shore of freedom of the Buddhas. All Buddhas have universal tongues that utter sublime sounds pervading the cosmos. All Buddhas have unbounded bodies that appear to sentient beings in accord with their minds. All Buddhas have unbounded minds that dwell on the unobstructed, impartial body of reality. All Buddhas have unbounded, unobstructed liberation, manifesting inexhaustible great spiritual powers.

[04:45]

All Buddhas have unbounded pure worlds, manifesting Buddha lands according to the pleasures of sentient beings, replete with infinite adornments, yet without giving rise to any obsession or attachment to them. All Buddhas have unbounded practical undertakings of enlightening beings, having complete knowledge, spiritual freedom, and ability to master all elements of Buddhahood. These are the ten phenomena of Buddhahood that pervade the cosmos without bound, which are in the perfectly enlightened ones. The Buddhas have ten kinds of instantly creative knowledge. What are these ten? All Buddhas can, in a single instant, appear to descend from heaven in infinite worlds. All Buddhas can, in a single instant, manifest birth as enlightening beings in infinite worlds.

[05:49]

All Buddhas can, in a single instant, manifest renunciation of the mundane and study of the way to liberation in infinite worlds. All Buddhas can, in a single instant, manifest attainment of true enlightenment under enlightenment trees in infinite worlds. All Buddhas can, in a single instant, manifest turning the wheel of the Dharma in infinite worlds. All Buddhas can, in a single instant, manifest education of sentient beings and service of the enlightened in infinite worlds. All Buddhas can, in a single instant, manifest untold variety of Buddha bodies in infinite worlds. All Buddhas can, in a single instant, manifest all kinds of adornments in infinite worlds, innumerable adornments, the freedoms of the enlightened and the treasury of omniscience.

[06:53]

All Buddhas can in a single instant manifest countless pure beings in infinite worlds. All Buddhas can in a single instant manifest the Buddhas of past, present, and future in infinite worlds with various faculties and characters, various energies, and various practical understandings, attaining true enlightenment in the past, present, and future. The Buddhas have ten kinds of proper timing. What are these ten? All Buddhas develop and mature those with affinity at the appropriate time. All Buddhas give enlightening beings instructions for the future at the proper time. All Buddhas show spiritual powers in accord with sentient beings' minds at the proper time. All Buddhas show Buddha bodies in accord with sentient beings' understandings at the proper time.

[07:58]

All Buddhas persist in great relinquishment at the proper time. All Buddhas go into inhabited places at the appropriate time. All Buddhas receive the pure and faithful at the proper time. All Buddhas tame evil sentient beings at the appropriate time. All Buddhas reveal the inconceivable occult powers of the enlightened at the proper time. The Buddhas have ten peerless, inconceivable realms. What are they? All Buddhas, once sitting, pervade infinite worlds in the ten directions. All Buddhas, uttering one logical statement, can express all Buddha teachings. All Buddhas emanating one light can illumine all worlds. All Buddhas in one Buddha body can manifest all bodies.

[09:03]

All Buddhas can show all worlds in one place. All Buddhas can ascertain all things within one knowledge without any impediment. All Buddhas can travel to all worlds in the ten directions in a single moment of thought. All Buddhas can manifest the infinite spiritual powers of the enlightened in a single instant. All Buddhas can focus on all the Buddhas and sentient beings of past, present, and future in a single instant without confusion of mind. All Buddhas are in one instant essentially the same as all Buddhas of past, future, and present. The Buddhas can produce ten kinds of knowledge. What are they? All Buddhas know all things have no aim, yet they can produce knowledge of dedicated undertaking.

[10:04]

All Buddhas know all things have no body, yet they can produce knowledge of pure bodies. All Buddhas know all things are fundamentally non-dual, yet they can produce knowledge capable of awareness and understanding. All Buddhas know all things have no self and no being, yet they can produce knowledge to civilize beings. All Buddhas know all things fundamentally have no marks, yet they can produce knowledge of all marks. All Buddhas know all worlds have no becoming or decay, yet they can produce knowledge of becoming and decay. All Buddhas know all things have no creation, yet they can produce knowledge of the effects of action. All Buddhas know all things have no verbal explanation, yet they can produce knowledge of verbal explanation.

[11:08]

All Buddhas know all things have no defilement or purity, yet they can produce knowledge of defilement and purity. All Buddhas know all things have no birth or extinction, yet they can produce knowledge of birth and extinction. The Buddhas have 10 kinds of ways of entry into universality. What are they? All Buddhas have immaculate bodies that penetrate past, present, and future. All Buddhas are endowed with three kinds of mastery of diagnosis, prescription, and occult powers by which they edify beings everywhere. All Buddhas are endowed with panamic powers able to receive and hold all Buddha teachings. All Buddhas are endowed with four special knowledges of principles, meanings, expressions, and elocution, and operate all cycles of pure teaching everywhere.

[12:17]

All Buddhas have impartial great compassion and never abandon all sentient beings. All Buddhas have profound meditation concentration and always observe all sentient beings everywhere. All Buddhas have roots of goodness beneficial to others and civilize sentient beings unceasingly. All Buddhas have unobstructed minds, able to abide calmly in all universes. All Buddhas have unimpeded spiritual powers and are able to manifest the Buddhas of past, present and future in one instant. All Buddhas have unobstructed intellect, in a single instant defining sets of ages of past, present and future. Buddhas have ten great qualities that are hard to believe in. What are they?

[13:19]

All Buddhas can destroy all demons. All Buddhas can overcome all false teachers. All Buddhas can tame all sentient beings and make them all happy. All Buddhas can go to all worlds and guide the myriad types of beings there. All Buddhas can knowingly experience the most profound realm of reality. All Buddhas can, by means of a non-dual body, manifest various bodies filling the world. All Buddhas can, with pure voices, produce the special knowledge of principle, meaning, expression, and elocution, and expound truths endlessly to the unfailing benefit of those who accept. All Buddhas can manifest Buddhas as numerous as atoms in all worlds in a single pour without end.

[14:20]

all Buddhas can manifest in a single atom as many lands as atoms in all worlds, replete with all kinds of fine adornments, and continuously turn the wheel of the sublime teaching therein for the edification of sentient beings." Yet the atom is not enlarged and the worlds are not small. They always abide in the realm of reality by realisational knowledge. All Buddhas arrive at the pure realm of reality, shatter the darkness of ignorance of the world by means of the light of knowledge, cause all to gain understanding of the Buddha teachings, follow the enlightened, and dwell in the ten powers. The Buddhas have 10 kinds of great virtue that are impeccably pure. What are they? All Buddhas are endowed with great spiritual power, impeccably pure.

[15:26]

All Buddhas are born in the families of the enlightened ones of past, present, and future, of people harmonious and good, impeccably pure. All Buddha's minds are free from obsession forever, impeccably pure. All Buddhas are free from attachment to anything in the past, present, or future, impeccably pure. All Buddhas know all kinds of natures are one nature, coming from nowhere, impeccably pure. All Buddhas' virtues, past, present, and future, are inexhaustible, equal to the cosmos, impeccably pure. All Buddha's boundless physical forms pervade all lands of the ten directions, teaching all sentient beings at the appropriate times with impeccable purity. All Buddhas acquire the fourfold fearlessness, are freed from all fears, and roar the great lion's roar among the masses, clearly discerning all things impeccably pure.

[16:42]

All the Buddhas enter final nirvana in untold ages, and when sentient beings hear their names, they gain immeasurable benefit, same as if the Buddhas were presently existing, impeccably pure. All Buddhas, though in untold distant worlds, can be seen by sentient beings who correctly meditate on them single-mindedly, impeccably pure. The Buddhas have ten kinds of ultimate purity. What are they? All Buddhas' past great vows are ultimately pure. The religious conduct maintained by all Buddhas is ultimately pure. All Buddha's separation from the confusions of worldly beings is ultimately pure. All Buddha's adorned lands are ultimately pure. All Buddha's followings are ultimately pure. All Buddha's families are ultimately pure.

[17:47]

All Buddha's physical characteristics and refinements are ultimately pure. The non-defilement of the reality body of all Buddhas is ultimately pure. All Buddhas' omniscient knowledge without obstruction is ultimately pure. All Buddhas' liberation, freedom, accomplishment of their tasks, and arrival at completion are ultimately pure. Buddhas have ten kinds of Buddha work in all worlds in all times. What are they? If there are sentient beings who think of them singlemindedly, the Buddhas appear before them. If there are sentient beings whose minds are unruly, they explain the teaching to them. If there are sentient beings able to develop pure faith, they will surely cause them to acquire immeasurable roots of goodness. If there are sentient beings able to enter the ranks of truth, they will appear to testify to it so that they know all.

[18:54]

They teach and influence sentient beings tirelessly. They travel to all Buddha lands, coming and going without impediment. With great compassion, they do not abandon sentient beings. They manifest transfigured emanation bodies continuing forever. Their exercise of spiritual powers is ceaseless. They abide in the cosmos of reality, able to observe everywhere. Buddhas have ten kinds of virtues of inexhaustible oceans of knowledge. What are they? The virtue of the inexhaustible ocean of knowledge of the boundless body of reality of all Buddhas. The virtue of the inexhaustible ocean of knowledge of the infinite Buddha works of all Buddhas. the virtue of the inexhaustible ocean of knowledge of the sphere of the enlightened eye of all Buddhas, the virtue of the inexhaustible ocean of knowledge of the infinite, inconceivable roots of goodness of all Buddhas.

[20:07]

the virtue of the inexhaustible ocean of knowledge of all Buddhas showering all liberating teachings everywhere, the virtue of the inexhaustible ocean of knowledge of all Buddhas extolling the qualities of enlightenment, the virtue of the inexhaustible ocean of knowledge of the various undertakings and practices carried out by all Buddhas in the past, the virtue of the inexhaustible ocean of knowledge of the eternal performance of Buddha work by all Buddhas, the virtue of the inexhaustible ocean of knowledge of all Buddhas comprehending the mental patterns of all sentient beings, the virtue of the inexhaustible ocean of knowledge, of the unsurpassable adornments of virtue and knowledge of all Buddhas. Buddhas have ten kinds of eternal law.

[21:09]

What are they? All Buddhas always carry out all the transcendent ways. All Buddhas are always free from confusion in regard to all things. All Buddhas always have universal compassion. All Buddhas always have the ten powers. All Buddhas always turn the wheel of the teaching. All Buddhas always demonstrate the accomplishment of true awakening for the benefit of sentient beings. All Buddhas always gladly lead all sentient beings. All Buddhas always correctly remember the truth of non-duality. All Buddhas, after having taught sentient beings, always show entry into nirvana without remainder because the realm of the Buddhas has no bounds. Buddhas have 10 kinds of exposition of the innumerable facets of the teaching of the Buddhas.

[22:12]

What are they? All Buddhas expound innumerable facets of the realms of sentient beings. All Buddhas expound innumerable facets of the activities of sentient beings. All Buddhas expound innumerable facets of effects of acts of sentient beings. All Buddhas expound innumerable facets of teaching sentient beings. All Buddhas expound innumerable facets of purifying sentient beings. All Buddhas expound innumerable facets of vows of enlightening beings. All Buddhas expound innumerable facets of practices of enlightening beings. All Buddhas expound innumerable facets of the ages of becoming and decay of all worlds. All Buddhas expound innumerable facets of enlightening beings devotedly purifying Buddha lands.

[23:15]

All Buddhas expound innumerable facets of the successive emergence in each age of the past, present, and future Buddhas in innumerable worlds. All Buddhas expound the ways of knowledge of all Buddhas. Buddhas have ten kinds of performance of Buddha work for sentient beings. What are they? All Buddhas manifest physical forms to do Buddha work for sentient beings. All Buddhas make subtle utterances to do Buddha work for sentient beings. All Buddhas accept things to do Buddha work for sentient beings. All Buddhas accept nothing to do Buddha work for sentient beings. All Buddhas do Buddha work for sentient beings by means of earth, water, fire, and air. All Buddhas magically show all realms of objects to do Buddha work for sentient beings.

[24:20]

All Buddhas do Buddha work for sentient beings by various names and epithets. All Buddhas do Buddha work for sentient beings by means of the realms of objects of Buddha lands. All Buddhas adorn and purify Buddha lands to do Buddha work for sentient beings. All Buddhas do Buddha work for sentient beings silently, without words. Buddhas have ten kinds of supreme qualities. What are they? All Buddhas' great vows are firm and steadfast and cannot be broken. They do what they say without fail and there is no duplicity in their words. All Buddhas tirelessly practice the deeds of enlightening beings throughout all future ages in order to perfect and fulfill all virtues.

[25:21]

All Buddhas will go to untold worlds in order to guide a single sentient being and do the same for all sentient beings endlessly. All Buddhas universally regard both faithful and scornful beings with great compassion, impartially, without any discrimination. All Buddhas, from their initial aspiration to their attainment of Buddhahood, never lose the determination for perfect enlightenment. All Buddhas accumulate immeasurable virtues and dedicate them all to omniscience with never any attachment to the world or its creatures. All Buddhas learn physical, verbal, and mental practices from Buddhas, only carrying out Buddha practice, not the practice of the vehicles of individual liberation, all to be dedicated to omniscience to attain unexcelled true enlightenment.

[26:28]

All Buddhas emanate great light, that light impartially illumining all places and illuminating all the Buddha's teachings, enabling enlightening beings' minds to become purified and to fulfill universal knowledge. All Buddhas give up worldly pleasures without craving or attachment and wish that all worldlings would be free from suffering and attain bliss and have no false ideas. All Buddhas, out of compassion for sentient beings, undergo all kinds of hardship preserving the seed of Buddhahood, course in the sphere of Buddhahood, leave birth and death, and arrive at the stage of the ten powers. Buddhas remain unhindered in ten ways. What are they? All Buddhas can travel to all worlds, remaining unhindered.

[27:31]

All Buddhas can walk, stand, sit, and recline in all worlds, remaining unhindered. All Buddhas can abide in all worlds, remaining unhindered. All Buddhas can expound the truth in all worlds, remaining unhindered. All Buddhas can abide in the heaven of contentment in all worlds, remaining unhindered. All Buddhas are able to enter all the pasts, presents, and futures of the cosmos, remaining unhindered. All Buddhas are able to sit at all enlightenment sites in the cosmos, remaining unhindered. All Buddhas are able to observe the mental patterns of all sentient beings in each moment of thought and use their powers of diagnosis, prescription, and occult effects to teach and tune them, remaining unhindered.

[28:33]

All Buddhas are able to sojourn at the places of innumerable Buddhas with one body and in all places benefiting living beings remaining unhindered. All Buddhas are able to expound true teachings spoken by infinite Buddhas remaining unhindered. Buddhas have 10 kinds of supreme adornment. What are they? All Buddhas have all the marks and refinements of greatness. This is the first Buddha's supreme physical adornment. All Buddhas have sixty kinds of vocal sound, each with five hundred elements, each element with countless hundreds of thousands of pure, clear tones adorning it. And they are able, in the midst of all groups in the cosmos, without any qualms or fears, to roar the great lion's roar, expounding the meaning of the extremely profound teaching of the enlightened,

[29:40]

so that all who hear are delighted and are edified according to their faculties and inclinations. This is the second Buddha's supreme adornment of speech. All Buddhas are endowed with the 10 powers, the great concentrations, and the 18 unique qualities adorning their mental activity. In the sphere of operation, they comprehend and master all enlightening principles without obstruction and all attain the adornments of the all-inclusive cosmos of reality as their adornment. They are able to clearly perceive in a single instant the mental patterns, past, present, and future, each different of the beings of the cosmos. This is the third, the supreme mental adornment of Buddhas. All Buddhas are able to emanate countless beams of light, each beam of light accompanied by untold webs of light, illumining all Buddha lands, destroying the darkness in all worlds, revealing the emergence of innumerable Buddhas, their bodies equal, all pure,

[31:01]

their Buddha works all-effective, able to cause sentient beings to reach non-regression. This is the fourth Buddha's supreme adornment of light. When the Buddhas smile, zillions of rays of light radiate from their faces. each light having innumerable, inconceivably many hues of all kinds, lighting up all the worlds in the ten directions. Among the masses they utter truthful words, giving innumerable, countless, inconceivably many sentient beings directions for supreme, complete, perfect enlightenment. This is the fifth Buddha's supreme adornment of a smile, free from the delusion and confusion of the world. All Buddhas have the reality body, pure, unobstructed, with ultimate comprehension of all truths, abiding in the cosmos of reality without bounds, though being in the world, not getting mixed up in the world, understanding the true nature of the world,

[32:15]

acting on transmundane principles beyond the power of speech, transcending the realms of matter and sense. This is the sixth, the Buddha's supreme adornment of the reality body. All Buddhas have infinite constant subtle lights with untold colors of all kinds adorning them, forming a treasury of light producing infinite orbs of light illuminating the ten directions without obstruction. This is the seventh Buddha's supreme adornment of constant subtle light. All Buddhas have boundless sublime forms, delightful sublime forms, pure sublime forms, sublime forms that appear in accordance with the mind, forms that outshine all in the realms of desire, form, and formlessness, unexcelled sublime forms arriving at the other shore.

[33:22]

This is the eighth. Buddha's Supreme Adornment of Sublime Forms. All Buddhas are born in the family of the Buddhas of past, present, and future, accumulate myriad treasures of virtue, ultimately pure, without fault, impeccable, being adorned by the most pure, refined acts among all things, fully accomplishing total knowledge and character beyond reproach, This is the ninth Buddha's supreme adornment of human character. All Buddhas array themselves with the power of great compassion, ultimately pure, without any cravings, their physical actions forever at rest, their minds well liberated so that none tire of seeing them, saving all worldly beings, the foremost fields of blessing, the most worthy recipients, mercifully helping all sentient beings to develop stores of unlimited virtue and knowledge.

[34:30]

This is the tenth Buddha's supreme adornment of the qualities of great kindness and compassion. Buddhas have ten kinds of mastery. What are they? All Buddhas have command of all the teachings, clearly comprehend all kinds of bodies of expression and nuance, and explain all things with unhindered intellect. This is the first mastery of Buddhas. All Buddhas teach sentient beings without ever missing the appropriate timing, endlessly explaining the right teaching to them in accord with their states of mind, causing them all to become receptive to truth. This is the second mastery of Buddhas. All Buddhas are able to cause all worlds throughout space, arrayed in countless different ways, to quake in six ways, causing those worlds to rise or fall, to expand or contract, to combine or dissolve without ever harming a single living being.

[35:40]

the creatures in those worlds being unaware, not cognizant of this happening, not even suspecting it. This is the third mastery of Buddhas. All Buddhas are able to beautify and purify all worlds by means of spiritual powers in the space of an instant manifesting the adornments of all worlds. These adornments, beyond recounting, even in countless eons, all free from defilement, incomparably pure. All the adornments and purities of all Buddha fields, they cause to equally enter one field. This is the fourth mastery of Buddhas. All Buddhas, seeing a single sentient being capable of being taught, extend their lives indefinitely for that being, sitting without fatigue of body or mind, concentrating single-mindedly on that being without ever becoming heedless or forgetful, guiding that being by appropriate means with appropriate timing, and also do the same for all living beings as they do for one.

[36:57]

This is the fifth mastery of Buddhas. All Buddhas can go to all worlds, to the realms of action of all enlightened ones, without ever leaving behind any phenomenal realms, the ten directions each different, there being in each direction incalculable oceans of worlds, there being in each ocean of worlds incalculable world systems, By spiritual powers, Buddhas reach all of them in a single instant and turn the wheel of the unobstructed pure teaching. This is the sixth mastery of Buddhas. All Buddhas, in order to civilize all sentient beings, attain unexcelled, complete, perfect enlightenment in each mental instant Yet in regard to all elements of Buddhahood, they have not already cognized them, do not cognize them, and are not yet to cognize them, and also do not dwell in the stage of learning.

[38:04]

Yet they know them all, see them all, mastering them without hindrance." With immeasurable knowledge and freedom, they teach and tame all sentient beings. This is Buddha's seventh mastery. All Buddhas can do the Buddha work of the ears with their eyes, can do the Buddha work of the nose with the ears, can do the Buddha work of the tongue with the nose, can do the Buddha work of the body with the tongue, can do the Buddha work of the mind with the body, and with the mind can sojourn in all kinds of realms, mundane and transcendental, in all worlds, able to perform immeasurable great Buddha works in each realm. This is Buddha's eighth mastery. All Buddhas can contain all sentient beings in each pore of their bodies, each sentient being's body equal to untold Buddha lands, yet there is no crowding.

[39:13]

Each sentient being can pass countless worlds with every step, and go on for countless eons, seeing all the Buddhas emerging in the world and edifying beings, turning the wheel of the pure teaching, showing untold phenomena of past, future, and present, the embodiments of sentient beings in various realms of existence throughout space, their comings and goings and deportment, their needs all fully supplied, yet without any obstruction therein. This is Buddha's ninth mastery. All Buddhas, in the space of an instant, manifest as many Buddhas as atoms in all worlds, each Buddha attaining enlightenment in all universes, sitting on a lotus lion throne in a world of vast arrays of exquisite lotus blossoms.

[40:16]

showing the miraculous powers of Buddhas, and as in the world of vast arrays of exquisite lotus blossoms, so in untold worlds in all universes, variously arrayed, with various realms of objects, various shapes and forms, various manifestations, various numbers of ages, and as in one instant, so in each instant of immeasurable, boundless, incalculable eons, all appearing in one instant, with infinite abodes in one instant, yet without using the slightest power of expedient means. This is Buddha's tenth mastery. Buddhas have ten kinds of measureless, inconceivable ways of fulfillment of Buddhahood. What are they? The pure features of all Buddhas each contain a hundred blessings.

[41:20]

All Buddhas accomplish all Buddha teachings. All Buddhas perfect all roots of goodness. All Buddhas perfect all virtuous qualities. All Buddhas can teach all sentient beings. All Buddhas can be leaders of sentient beings. All Buddhas perfect pure Buddha lands. All Buddhas achieve omniscient knowledge. All Buddhas develop the physical marks and refinements of greatness. All who see them benefit. This effort is not in vain. All Buddhas are imbued with the impartial reality of enlightened ones. All Buddhas, after having done their Buddha work, manifest entry into Nirvana. Buddhas have ten kinds of skill and means. What are they? All Buddhas know all things are beyond idle philosophizing, yet can demonstrate the roots of goodness of all Buddhas.

[42:24]

All Buddhas know all things, have no vision, and are unknown to each other, have no bondage or release, no reception or assembly, and no consummation, and independently ultimately reach the other shore. Meanwhile, they know the true reality of all things is unvarying, not different, and they attain freedom selflessly, without grasping, not destroying ultimate truth. Having already reached the state of great freedom, they always observe all realms of reality. All Buddhas are forever aloof from all appearances. Their minds do not dwell on anything, yet they know all appearances without confusion or error. While they know all appearances have no intrinsic nature of their own, yet they are able to perceive them all in accord with their essence and also manifest the infinite appearances of the various adornments of innumerable physical bodies and pure Buddha-lands, gather lamps of knowledge and wisdom, and destroy the delusions of sentient beings.

[43:47]

All Buddhas abide in the realm of reality. They do not dwell in the past, future, or present, because in thusness as such, there are no marks of the three timeframes of past, future, and present. Yet they can speak about the emergence in the world of the innumerable Buddhas of past, future, and present, causing those who hear to see the realms of all the Buddhas. All Buddhas, in their physical, verbal, and mental actions, do not create anything, have no coming or going, and no abiding. Beyond all categories, they reach the other shore of all things, yet are treasuries of all truths, imbued with immeasurable knowledge, comprehending all kinds of mundane and transmundane things, their knowledge and wisdom unhindered, manifesting immeasurable autonomous spiritual powers, edifying the sentient beings of all realms.

[45:01]

All Buddhas know that all things cannot be seen, are neither one nor different, are neither finite, not infinite, are not coming or going, all being without inherent nature of their own. Yet they do not contravene the phenomena of the world. The all-knowers see all things in the midst of non-existence of own being or inherent nature." Being independent of things, they extensively explain things while always abiding steadily in the real nature of true thusness. All Buddhas know all times in one time. Endowed with pure virtues, they enter the absolute state, yet without any attachment to it. In regard to time frames such as day, month, year, eon, becoming, and decomposition, they neither remain within them nor abandon them, yet they are able to show day or night, beginning, middle, and end, one day, one week, a fortnight, a month, a year, a century, an eon, many eons, inconceivable eons,

[46:26]

inexpressible eons as far as all the eons throughout the future always turning the wheel of the sublime teaching for the sake of sentient beings without interruption without retreating without pause All Buddhas always remain in the realm of reality, develop the infinite fearlessness of the Buddhas, as well as their countless, measureless, inexhaustible, ceaseless, boundless, unique, endless and true intellectual powers, appropriately demonstrating explanation of all expressions and explanation of all principles. delivering untold millions of discourses using various doctrines adapted to faculties and natures, inclinations and understandings, all ultimately good in the beginning, the middle, and the end.

[47:28]

All Buddhas abiding in the pure realm of reality know all things originally have no names, there being no name of past, present, or future, no name of sentient beings, no name of inanimate beings, no name of country or land, no name of non-country, no name of law or non-law, no name of virtue or non-virtue, no name of enlightening being, no name of Buddha, no names of sets, no names of non-sets, no name of birth, no name of extinction, no name of existence, no name of non-existence, no name of unity, no name of variety, because the essential nature of things is inexpressible.

[48:34]

All things are without location or position, cannot be explained as assembling or dispersing. As one or as many, no verbalization can reach them. All words fail. Though the Buddhists speak in various ways according to conventional usage, they do not cling to anything as mental objects, do not make anything up, and avoid all false conceptual attachments. In this way, they ultimately reach the other shore. All Buddhas know the fundamental nature of all things is null. Because it has no birth, it is not form. Because it has no manifestation, it is not sensation. Because it has no names or categories, it is not conception. Because it has no action, it is not conditioning.

[49:35]

Because it has no grasping, it is not consciousness. Because it has no access, it is not sense mediums. Because it apprehends nothing, it is not sense elements. Yet it does not destroy things, because the original nature has no origination, is like space. All phenomena are empty and quiescent. There is no action or effect, no cultivation, no accomplishment, no production. They are not in sets, yet not out of order, not existent or non-existent, not born or annihilated, not defiled or pure, not entering or existing, not abiding, not transitory, not edifying, not unedifying, not beings, not not-beings, not living, not lifeless, not caused, not causeless,

[50:42]

While knowing this, the Buddhas know all sentient beings, whether they are rightly stabilized, wrongly stabilized, or not stabilized, and teach them the subtle truth to enable them to reach the other shore, attain the ten powers and four fearlessnesses, be able to roar the lion's roar, be imbued with universal knowledge, and abide in the realm of Buddhahood. These are the ten kinds of skill and means achieved by Buddhas. Buddhas have ten kinds of great Buddha work, immeasurable, boundless, inconceivable, unknowable to all celestial and human worldlings, unknowable even to the past, future, and present Buddhist disciples and self-enlightened ones, except by the spiritual power of the Buddhas. What are they? All Buddhas appear to be born in the heavens of contentment in all worlds throughout the cosmos, carry out enlightening practices, and perform great Buddha works in the spheres of operation of infinite forms, infinite powers,

[51:59]

infinite lights, infinite sounds, infinite verbal expressions, infinite concentrations, and infinite knowledge, taking in all humans, celestials, demons, monks, priests, titans, and so on, their great kindness uninhibited, their great compassion ultimate, impartially aiding and benefiting all living beings, enabling them to be born in heaven or in the human realm, or purifying their senses or tuning their minds, sometimes explaining three different vehicles of salvation for them, sometimes explaining the complete, full, unitary vehicle for them, saving and liberating all, enabling them to get out of birth and death. This is the first great Buddha work. All Buddhas descend spiritually from the heaven of contentment into the mother's womb.

[53:02]

By means of ultimate concentration, they observe the phenomenon of taking on life as like an illusion, like a phantom, like a reflection, like space, like a mirage. and they take on life however they wish, without bound, without hindrance. Entering the state of non-contention, they develop knowledge without attachment. Free from desire, clear and pure, they develop a vast treasury of wondrous adornments, take on their final embodiment, live in a great jewel-adorned mansion, and perform Buddha work. They may do Buddha work by spiritual powers, or by right recollection, or by showing miracles, or by manifesting the sun of knowledge, or by revealing the enormous spheres of Buddhahood, or by showing the immeasurable lights of the Buddhas, or by entering countless great concentrations, or by manifesting emergence from concentration.

[54:13]

The Buddhas at that time in the mother's womb, wishing to benefit all worldlings, show all kinds of appearances to do Buddha work. They may appear to be born, or appear as children, or appear as princes, or appear as leaving home, or they may show the appearance of attaining true enlightenment, or show the appearance of turning the wheel of the teaching, or show the appearance of entering final extinction. In this way, all of them, by various means, perform Buddha work in all regions, all networks, all circles, all systems, in all worlds. This is the second great Buddha work. All good works of all Buddhas are already pure, and their knowledge of all life is clear and immaculate. So by birth they lead and guide the deluded, causing them to open up an understanding and practice all that is good.

[55:23]

For the sake of sentient beings, they appear to be born in a royal palace. All Buddhas have already abandoned all materialistic desires for palaces and pleasure. They have no craving or obsession and always reflect upon the emptiness and essencelessness of all existence. that all comforts and delights are not truly real. Keeping the pure precepts of Buddhas, ultimately fulfilling them, observing the palace ladies and attendants, they develop great compassion. Observing that all sentient beings are unreal, they develop great kindness. Observing that there is nothing enjoyable in the world, They develop great joy. Their minds gaining freedom in the midst of all things. They develop great relinquishment. Imbued with the qualities of Buddhahood, they manifest birth in the phenomenal realm, their physical features perfect, their associates pure, yet they have no attachment to anything.

[56:34]

With voices adapting to types, they explain the truth to the masses, causing them to become disillusioned with worldly things. They point out to them the results of what they're doing. Also, they use expedient means to teach in accord with needs, causing the immature to develop maturity, causing the mature to attain liberation, doing Buddha work for them to cause them not to regress. Also, by virtue of a heart of universal love and compassion, they continually explain all kinds of principles to sentient beings and also manifest the powers of diagnosis, prescription, and occult influence for them to enable them to awaken and attain purity of mind. Though the Buddhas be in an inner palace seen by all the people, yet they are performing Buddha work in all worlds.

[57:38]

By means of great knowledge and energy, they manifest the various spiritual powers of Buddhas unhindered, inexhaustible. they always continue three kinds of skillful expedient action. That is, their physical activity is ultimately pure, their verbal activity is always carried out in accord with knowledge, and their mental activity is exceedingly profound and has no blockage or inhibition. By these means, they benefit living beings. This is the third great Buddha work. All Buddhas show analytic examination and detachment while living in a palace of all kinds of adornments, thereupon giving it up and leaving home, wishing to let sentient beings realize that things of the world are all illusions, impermanent and perishable."

[58:41]

and become deeply disillusioned, avoid creating attachments, forever cut off the affliction of worldly craving, cultivate purifying practices, and benefit living beings. When Buddhas leave home, they give up conventional manners, abide in non-contention, and fulfill the immeasurable virtues of their fundamental vow. By the light of great knowledge, they destroy the darkness of delusion of the world and become unexcelled fields of blessings for all beings. They also extol the virtues of Buddhas for the benefit of sentient beings, causing them to plant roots of goodness with the Buddhas. They see truth with the eye of wisdom. They also extol renunciation for the benefit of sentient beings, its purity and blamelessness. They are eternally emancipated and are forever lofty paragons of wisdom for the world.

[59:49]

This is the fourth great Buddha work. All Buddhas have omniscience and already know and see infinite realities. Attaining perfect true enlightenment under the tree of enlightenment, vanquishing all demons, their majesty supreme, their bodies fill all worlds. Their deeds of spiritual power are boundless and inexhaustible. They attain mastery of all meanings in the sphere of omniscience. They have cultivated virtues to consummation. Their seats of enlightenment are fully adorned and will pervade all worlds in the ten directions. The Buddhas sit on them and turn the wheel of the sublime teaching explaining all the undertakings of enlightening beings, revealing the infinite realms of the Buddhas, causing the enlightening beings to awaken to and enter into them. They carry out all kinds of pure practices and are able to direct and guide all living beings, causing them to plant roots of goodness, be born in the ground of equality of the enlightened,

[61:05]

continue in the boundless good practices of enlightening beings and develop all the most excellent qualities. The Buddhas know perfectly all worlds, all beings, all Buddha lands, all phenomena, all enlightening beings, all teachings, all pasts, presents, and futures, all disciplines, all mystic transformations, and the inclinations of all sentient beings' minds, and based on this knowledge, perform Buddha work. This is the fifth great Buddha work. All Buddhas turn the irreversible wheel of the teaching to cause the enlightening beings not to backslide. They turn the immeasurable wheel of the teaching to cause all worldlings to know. They turn the wheel of teaching, awakening all, because they can fearlessly roar the lion's roar.

[62:06]

They turn the wheel of teaching, which is a treasury of knowledge of all truths, to open the door of the treasury of truth and remove the obstacle of obscurity. They turn the unobstructed wheel of the teaching being equal to space. They turn the wheel of teaching of non-attachment because they see that all things are neither existent nor non-existent. They turn the world-illuminating wheel of teaching to cause all sentient beings to purify their vision of reality. They turn the wheel of teaching, revealing all knowledge, pervading all things in all times. They turn the wheel of teaching, which is the same one of all Buddhas, because all Buddha teachings are not mutually opposed or contradictory." All Buddhas, by means of measureless, countless, hundreds of thousands of millions of billions of such wheels of teaching, perform Buddha work inconceivably according to the differences in mental patterns of sentient beings.

[63:18]

This is the sixth great Buddha work. All Buddhas enter into all capital cities and perform Buddha work for the beings. That is, they enter human capitals, celestial capitals, capitals of water spirits, monsters, cherubim, titans, birds, hobgoblins, serpents, goblins, demons, and so on. When they enter the gates of the city, the earth trembles, light shines everywhere, the blind gain vision, the deaf are able to hear, The insane regain their sanity. The naked are clothed. The troubled and suffering all gain peace and happiness. All musical instruments spontaneously play. All adornments, used or not, emit marvelous sounds that delight all hearers.

[64:20]

The Buddha's physical forms are pure and clean, fully endowed with the marks and refinements of greatness, so that none ever tire of seeing them. They are able to do Buddha work for the benefit of sentient beings, whether looking, examining, moving, stretching, walking or standing still, sitting or reclining, silent or speaking, whether manifesting occult powers or explaining principles or giving instructions, in all these they are performing Buddha work for the benefit of sentient beings. All Buddhas, in all the countless worlds, in the midst of the oceans of mental inclinations of all kinds of sentient beings, urged them to remembrance the Buddhas, always diligently considering and planting roots of goodness, cultivating the practices of enlightening beings, lauding the subtlety and supremacy of the Buddha's appearance, which is hard for any living being to get to meet.

[65:29]

If beings see Buddhas and are inspired with faith, then they produce all the immeasurable good qualities and amass the virtues of Buddhas, all pure. Thus, having extolled the virtues of Buddhas, they multiply their bodies to go to all worlds in the ten directions to let the sentient beings behold them, meditate on them, and contemplate them, attend and serve them, plant roots of goodness, gain the good graces of the Buddhas, and increase the family of Buddhas, all being certain to attain Buddhahood. By these actions, they perform Buddha work, sometimes manifesting physical bodies for sentient beings, sometimes making sublime utterances, sometimes just smiling, causing them to believe, honor, praise, and behave courteously.

[66:32]

All Buddhas, by means of innumerable, untold, inconceivable such Buddha works of all kinds in all worlds, according to the inclinations of sentient beings' minds, teach them expediently by the power of their original vows, the power of great love and compassion, and the power of omniscience, causing them all to be civilized. This is the seventh great Buddha work. All Buddhas may do Buddha work while dwelling in forest retreats, or in quiet places, or in desolate places, or in Buddha's dwelling places. Or they may do Buddha work while in trance, or while alone in a grove, or while concealing themselves from view, or while abiding in knowledge of the ultimate profundity. or while dwelling in the incomparable realm of the Buddhas. Or they may do Buddha work while carrying on various imperceptible physical actions, adapting to sentient beings' mentalities, predilections, and understandings to teach them as is expedient without cease.

[67:47]

Or they may do Buddha work seeking omniscience in the form of celestial beings. Or they may do Buddha work seeking omniscience in the form of water spirits, goblins, cherubim, titans, birds, serpents, humans, subhumans, and so on. They may also do Buddha work by seeking omniscience in the form of listeners, solitary illuminates, or enlightening beings. Sometimes they preach. Sometimes they are silent in doing Buddha work. Sometimes they do Buddha work saying there is one Buddha, sometimes saying there are many Buddhas. Sometimes they do Buddha work saying all practices and all vows of enlightening beings are one practice and vow. Sometimes they do Buddha work saying one practice and one vow of enlightening beings are infinite practices and vows.

[68:50]

Sometimes they do Buddha work saying the realm of Buddhahood is the world. Sometimes they do Buddha work saying the world is the realm of Buddhahood. Sometimes they do Buddha work saying the realm of Buddhahood is not the world. Sometimes they remain for a day or a night or a fortnight or a month or a year, up to untold eons, to do Buddha work for the benefit of sentient beings. This is the eighth great Buddha work. All Buddhas are minds that produce pure roots of goodness, causing sentient beings to engender pure faith and resolution in the Buddha teachings so their faculties are tamed and they forever detach from the world. They cause enlightening beings to be full of knowledge, wisdom, and clarity in regard to the way of enlightenment and not depend on another for understanding.

[69:52]

Sometimes they do Buddha work manifesting nirvana. Sometimes they do Buddha work showing the evanescence of all in the world. Sometimes they do Buddha work explaining the Buddha bodies. Sometimes they do Buddha work explaining the accomplishment of all that is to be done. Sometimes they do Buddha work explaining the flawless fulfillment of virtuous qualities. Sometimes they do Buddha work explaining the extirpation of the root of all existences. Sometimes they do Buddha work causing sentient beings to turn away from the world to follow the Buddha mind. Sometimes they do Buddha work explaining the inevitable ending of life. Sometimes they do Buddha work explaining that there is nothing enjoyable in the world. Sometimes they do Buddha work preaching the eternal service of Buddhas.

[70:53]

Sometimes they do Buddha work explaining the Buddha's turning of the wheel of pure teaching, causing the hearers to become very joyful. Sometimes they do Buddha work expounding the sphere of Buddhahood, inspiring people to cultivate spiritual practices. Sometimes they do Buddha work expounding concentration on remembrance of Buddha, inspiring people to always delight in visions of Buddha. Sometimes they do Buddha work expounding the purification of the senses, diligent search for the Buddha way with unflagging spirit. Sometimes they do Buddha work visiting all Buddha lands and observing the various causes and conditions of their environments. Sometimes they do Buddha work, uniting all bodies of living beings into a Buddha body, causing all lazy and self-indulgent sentient beings to abide by the pure precepts of the enlightened.

[72:02]

This is the ninth great Buddha work. When Buddhas enter extinction, countless sentient beings mourn and weep, looking at each other in great grief and distress. They say, the Buddha had great sympathy and compassion, mercifully aiding all worldly beings, a savior and a refuge for all living creatures. The emergence of a Buddha is difficult to encounter, an unexcelled field of blessings, and now the Buddha has passed away forever. Thus they use this to cause sentient beings to mourn and miss the Buddha, thereby doing Buddha work. Also, in order to transform and liberate all celestials, humans, spirits, goblins, titans, cherubim, and so on, according to their desires, they pulverize their own bodies to make countless relics to cause sentient beings to develop faith, honor, respect, and joyfully reverence them and cultivate virtues to complete fulfillment.

[73:15]

They also build monuments variously adorned in the abodes of all kinds of creatures for religious services. Their teeth, nails, and hair are all used to make monuments to cause those who see them to remember the Buddha, the Dharma, and the Sangha. to believe with unswerving faith sincerely respect and honor them and make offerings to them wherever they are and cultivate virtues so that by this merit they may be born in heaven or among humans of noble and prosperous families with ample property and pure retinues not enter into evil ways, always get to see Buddhas, fulfill pure ways, quickly attain emancipation from the three realms of existence, each attain the fruit of their own vehicle according to their aspiration, recognize and requite their debt to Buddhas, and forever be a reliance for the world.

[74:23]

Though the Buddhas be extinct, they are still inconceivable pure fields of blessings for living beings with inexhaustible virtues, supreme fields of blessings, causing sentient beings' roots of goodness to be complete and their virtue to be fully developed. This is the tenth great Buddha work. These Buddha works are immeasurably great, inconceivable. No beings of the world, celestials or humans, and none of the listeners or individual illuminates of past, future, or present can know them unless they are empowered by Buddha. Buddhas have 10 kinds of mastery of non-dual action. What are they? All Buddhas can speak words of prediction of enlightenment definitively without duality. All Buddhas can satisfy sentient beings according to their wishes definitely without duality.

[75:33]

All Buddhas can manifestly be awake to all truths and expound their meanings definitively without duality. All Buddhas have all the wisdom and knowledge of the Buddhas of past, future, and present, definitive, without duality. All Buddhas know that all instants, past, future, and present, are one instant, definitely without duality. All Buddhas know that all past, future, and present Buddha lands, and here in one Buddha land, definitely without duality. All Buddhas know the words of all Buddhas of all times are the words of one Buddha, definitely, without duality. All Buddhas know that all Buddhas of all times and all the beings they teach are essentially equal, definitely without duality.

[76:36]

All Buddhas know that worldly phenomena and Buddhist principles are essentially not different, definitely without duality. All Buddhas know that the roots of goodness of all Buddhas of all times are the same one root of goodness, definitely without duality. These are the ten. Buddhas have ten kinds of abode, abiding therein in all things. What are they? All Buddhas abide in awareness of all realms of reality. All Buddhas abide in compassionate speech. All Buddhas abide in the fundamental great vow. All Buddhas abide in persistence in civilizing sentient beings. All Buddhas abide in the principle of absence of selfhood. All Buddhas abide in impartial salvation.

[77:39]

All Buddhas abide in recollection of truth. All Buddhas abide in the unobstructed mind. All Buddhas abide in the constantly rightly concentrated mind. All Buddhas abide in equal comprehension of all things without violating the character of ultimate reality. All Buddhas have ten exhaustive knowledges. What are they? They know all things of the past exhaustively. They know all things of the future exhaustively. They know all things of the present exhaustively. They know all principles of language exhaustively. They know all sentient beings' minds exhaustively. They know all the various ranks, high, middling and low, of the roots of goodness of enlightening beings.

[78:44]

They know all Buddha's complete knowledge and virtues do not increase or decrease. They know all phenomena come from interdependent origination. They know all world systems exhaustively. They know all the different phenomena in all worlds interrelated in Indra's net. Buddhas have 10 kinds of might with enormous power, supreme power, measureless power, grandiose awesome power, power difficult to acquire, undiminishing power, stable power, indestructible power, power inconceivable to any worldlings, power that all living beings cannot shake. What are they? All Buddhas have indestructible bodies and life that cannot be cut off. No worldly poisons can affect them.

[79:48]

The floods, fires, and gales of all worlds cannot harm the Buddha's body. Even if all demons, gods, sprites, goblins, angels, titans, and sundry other creatures were to rain thunderbolts as big as mountains with all their strength, hurling them down all at once throughout the universe, they could not cause the Buddha's mind to be startled or frightened and could not even move a single hair of the Buddha's. walking, standing still, sitting or reclining, the Buddhas never change. That rain cannot fall where the Buddhas are unless they let it. And even if they do not prevent it and let it rain, it does not harm them. If there are any beings sustained by the Buddhas or in the service of the Buddhas, that rain of thunderbolts cannot even harm them, much less the Buddhas.

[80:51]

This is the Buddha's first mighty quality. All Buddhas put the mountains, oceans, forests, and buildings in all worlds, in all universes, into a single pore for all ages. Yet the sentient beings are not aware, do not know, unless they are empowered by the Buddha. Then the Buddhas, holding all those worlds in a pour throughout the ages to come, whether walking, standing still, sitting or reclining, do not conceive a single thought of fatigue. Just as space holds all the worlds in the cosmos without fatigue, so do all Buddhas hold all worlds in a single pour. This is Buddha's second mighty quality. All Buddhas can take as many steps as atoms in untold worlds in a single moment, passing as many lands as atoms in untold Buddha lands with each step, and travel thus for as many eons as atoms in all worlds.

[81:59]

If there were a great adamantine mountain equal in measure to all those Buddha lands, the Buddhas could place as many such mountains as atoms in untold Buddha lands in a single pour. The pours on a Buddha's body being equal in number to all beings in the cosmos, they place the same number of great adamantine mountains in each pour. and holding all those mountains, walk in the ten directions, entering all worlds and space, from the past throughout the future, through all ages, without resting. Yet the Buddha's bodies are not injured, and they do not get tired. Their minds are always in concentration, without distraction. This is the Buddha's third mighty quality." Buddhas, after a meal, sit in the lotus posture through the untold eons of past and future and enter the inconceivable bliss experienced by Buddhas.

[83:05]

Their bodies remain stable, still, and unmoving, yet they do not abandon the work of teaching sentient beings. Suppose someone measured each world throughout space, one after another, with a hair tip. The Buddhas are able to sit cross-legged forever on a point the size of the hair tip and likewise on all points. Suppose the size and weight of each being in all worlds in the ten directions were equal to those of worlds as numerous as atoms in untold Buddha-lands. The Buddhas could put all those beings on a fingertip forever and could do the same with all their fingertips and enter each world in all of space carrying all those beings, exhausting the whole cosmos. Yet the Buddhas would never be weary in body or mind. This is the Buddha's fourth mighty quality.

[84:06]

Buddhas can cause to appear on one body as many heads as atoms in untold Buddha lands, manifesting as many tongues in each head as atoms in untold Buddha lands, each tongue producing as many different voices as atoms in untold Buddha lands, which all beings in the cosmos hear, Each voice delivering as many troves of discourses as atoms in untold Buddha lands. Each trove of discourses expounding as many principles as atoms in untold Buddha lands. Each principle having as many terms, statements, and meanings as atoms in untold Buddha lands. They preach this way for as many eons as atoms in untold Buddha lands. And when they finish these eons, they again preach for as many eons as atoms in untold Buddha lands, going on like this successively until they exhaust eons as numerous as atoms in all worlds, as numerous as the thoughts of all living beings."

[85:27]

The eons of the future may be exhausted, but the cycles of teaching operated by the emanated bodies of Buddhas have no end. This means the cycle of teaching expounded by knowledge, the cycle of teaching cutting off doubts, the cycle of teaching illumining all things, the cycle of teaching opening the treasury of non-obstruction, the cycle of teaching causing sentient beings to be joyful and docile, the cycle of teaching revealing all the practices of enlightening beings, the cycle of teaching of the high-rising, perfectly round sun of knowledge, the cycle of teaching of the bright lamp of wisdom illumining all the world, the cycle of teaching of various adornments of intellectual powers and confidence, just as one Buddha body by spiritual power operates different cycles of teaching such as these, to which no comparison in the world may be drawn,

[86:39]

In the same way throughout space, in every single point, there are as many worlds as atoms and untold Buddha lands. And in each world, the Buddhas manifest in each mental instant as many emanation bodies as atoms and untold Buddha lands. each emanation body also producing voices and teachings like these, each filling all realms, so all beings therein can understand. Yet the voice of the Buddhas does not change or die out. It is inexhaustible. This is the fifth mighty quality of Buddhas. All Buddhas adorn their chests with the sign of virtue, indestructible as adamant, and sit at the foot of a tree of enlightenment, hordes of demons, boundless in number, with various forms so terrifying that all sentient beings who see them become crazed with fear or even drop dead.

[87:47]

Such hordes of demons fill the sky. But when the Buddhas see them, they are not frightened. They do not pale. Not even one hair stands on end. They are not moved or disturbed. They do not think of anything. Aloof from emotions, they are tranquil and clear, abiding in the abode of Buddhas, imbued with the power of love and compassion, their senses under control, their hearts without fear, impossible for the hordes of demons to upset. In fact, It is they who can subdue the demons, cause them to change their minds and take refuge in the Buddhas, after which the Buddhas teach them by means of correct diagnosis, prescription, and mystic influence, so that all now develop the aspiration for unexcelled, complete, perfect enlightenment, never to regress.

[88:49]

This is the sixth mighty quality of Buddhas. All Buddhas have unobstructed voices that pervade all worlds in the ten directions, and all sentient beings who hear them spontaneously become docile. The sounds of the voices of the Buddhas cannot be blocked by any mountains, any habitations of any creatures, or any sounds of any worlds, no matter how loud. According to the ways in which they need to be influenced, all sentient beings hear articulated statements and doctrines and all attain understanding. This is the seventh mighty quality of Buddhas. All Buddha's minds are unobstructed, eternally pure. All Buddhas of past, future, and present are of the same one essence, unpolluted, unblinkered, without egoism or possessiveness, either internally or externally.

[89:58]

They realize objects are void. They do not conceive arbitrary ideas, do not depend on anything, do not fabricate anything, do not dwell on appearances, forever end false imaginings, give up all thoughts clinging to objects, are pure in their fundamental nature, are forever free from conflict while in the midst of all things, abiding in ultimate reality, free from desire, thoroughly pure." Entering the cosmos of reality, their teaching is inexhaustible, beyond all illusory ideas of assessment and wrong assessment, totally beyond all talk of the compounded and the uncompounded. Having comprehended untold boundless realms of objects with unimpeded, inexhaustible knowledge and method, they accomplish the ten powers, and their embellishments of all virtues are thoroughly pure.

[91:06]

They expound innumerable various principles, all without contradicting the character of reality, impartial with respect to the phenomena of past, present and future of the cosmos, without variance, ultimately free, entering into the supreme treasury of all truths, correctly remembering all facets of truth without confusion, abiding unperturbed in the fields of all Buddhas in the ten directions. Attaining unbroken knowledge, they know all things ultimately without exception. Putting an end to contamination, their minds are liberated and their intellects are liberated. Abiding in ultimate reality, their perceptivity is unimpeded and their minds are always correctly stabilized. In a single thought, they comprehend the things of past, present, and future, as well as the mental activities of all sentient beings without any hindrance.

[92:17]

This is the eighth mighty quality of Buddhas. All Buddhas have the same one reality body, a body of infinite range, a body of boundless qualities, a body with no limit in the world, a body undefiled by the realms of desire, form, or formlessness, a body manifested at will, an impartial, pure body that is neither real nor unreal, an indestructible body with no coming or going, no compounding, a body of the inherent essence of phenomena, of one form which is formless, an omnipresent body without position or location, a body of boundless forms produced by free psychic transformations, a body of all kinds of manifestations entering universally into everything, a body of skillful employment of subtle truth, a body of a treasury of knowledge illumining everywhere, a body showing the equality of phenomena, a body pervading the cosmos, a body of eternal purity without movement or discrimination, neither existent nor non-existent,

[93:41]

a body manifest in accord with the various interests and understandings of all beings capable of being edified, which is not an expedient yet not inexpedient, neither perishes nor does not perish, a body born of the treasury of all virtues, a body of true thusness containing all the teachings of the Buddhas, a body free from obstruction, its fundamental nature absolutely still, a body in which all qualities of non-obstruction are developed, a body omnipresent in all realms of pure principle, a body omnipresent in all worlds in multiple forms, a body of universal comprehension, free from clinging to objects, free from regression, forever liberated, imbued with omniscience.

[94:43]

This is the ninth mighty quality of Buddhas. All Buddhas equally understand all the teachings of Buddhas and equally cultivate all the practices of enlightening beings. Whether under takings or knowledge, they are purely impartial, like the great ocean, all reaching fulfillment. Their power of action is supreme and they never shrink back. Abiding in the measureless realms of the various concentrations, they show all paths, encourage good, and warn against evil. Their power of knowledge is foremost. They expound the truth without fear and are able to answer any question well. Their knowledge, wisdom, and teaching are equally pure. Their physical, verbal, and mental actions are all unalloyed.

[95:43]

They abide in the abode of Buddhahood, the family of Buddhas doing Buddha work by means of enlightened knowledge and wisdom. Abiding in omniscience, they explain innumerable things as having no basis and no boundaries. Their psychic powers and knowledge are inconceivable, incomprehensible to any worldlings. Their knowledge profoundly penetrating, they see all things. The subtle, far-reaching, measureless, boundless gates of truth of past, present, and future they thoroughly comprehend. In all worlds they are able to awaken understanding by means of transmundane knowledge. In all worlds they perform untold Buddha works of all kinds, attain unregressing knowledge, and enter the ranks of the Buddhas. Though they have already realized untold truths that are beyond verbal expression,

[96:50]

yet they can explain all verbal expressions. By means of universally good knowledge, they accumulate good qualities. Achieving instantaneous subtle knowledge, they comprehend all things and give out teachings to beings in accord with whatever courses of action are appropriate for them as individuals. all things, all worlds, all sentient beings, all times in the cosmos, the range of these phenomena unlimited, they are able to know and see by means of unobstructed knowledge. All Buddhas appear in the world in the time of a single thought according to the possibilities for enlightening, abide in a pure land, attain true awakening, manifest spiritual powers, and open up and enlighten the mind, intellect, and consciousness of all sentient beings of past, present, and future according to appropriate timing."

[98:01]

sentient beings are boundless, worlds are boundless, realms of natural law are boundless, past, present, and future are boundless, and the supremacy of the Buddhas is also boundless. They appear in the midst of them all, attain true awareness, and skillfully enlighten them by means of Buddha knowledge never ceasing. All Buddhas manifest the most wondrous incarnation by means of spiritual power, abide in boundlessness with great compassion and skill and means, their minds without obstruction, at all times explaining the wondrous teaching for the benefit of all living beings. This is the tenth mighty quality of Buddhas. These mighty qualities of all Buddhas are infinite, boundless, inconceivable, incomprehensible to any sentient beings or followers of individual liberation in any time, unless spiritually empowered by the Buddha.

[99:13]

All Buddhas have ten definite principles. What are they? All Buddhas definitely come down from the heaven of happiness to be born on earth. All Buddhas definitely appear to be born spending 10 lunar months in the womb. All Buddhas definitely tire of social convention and gladly seek to leave the world. All Buddhas definitely sit at the foot of the tree of enlightenment, achieve true awakening, and realize all elements of enlightenment. All Buddhas definitely realize all truths instantly and manifest spiritual power in all worlds. All Buddhas definitely can teach in accord with the time. All Buddhas definitely can teach people at the appropriate times in accordance with the basis of goodness they have developed and give them directions for enlightenment.

[100:15]

All Buddhas definitely can do Buddha work in accord with the time. All Buddhas definitely predict the enlightenment of all fully developed enlightening beings. All Buddhas definitely can answer all sentient beings' questions in a single instant. All Buddhas have ten kinds of speed. What are they? Any who see any Buddha are speedily able to avoid bad dispositions. Any who see any Buddha are speedily able to fulfill superior virtues. Any who see any Buddha are speedily able to develop extensive bases of goodness. Any who see any Buddha speedily attain rebirth in an immaculate heaven. Any who see any Buddha can speedily get rid of all doubts and confusion. Any who have already aroused the aspiration for enlightenment who see any Buddha can soon develop immense resolve never to turn back and can be able to teach people according to their needs.

[101:29]

If they have not yet aroused the aspiration for enlightenment, they will quickly be able to arouse the determination for unexcelled, complete, perfect enlightenment. Any who see any Buddha before having entered the absolute state will speedily enter the absolute state. Any who see any Buddha will speedily be able to purify all roots of goodness, mundane and supramundane. Any who see any Buddha will speedily manage to destroy all obstruction. Any who see any Buddha will speedily be able to acquire fearless intellectual powers. All Buddhas have ten kinds of pure things that should always be remembered. What are they? All Buddhas' past events should be always remembered by enlightening beings. All Buddhas' pure superior actions should be always remembered by enlightening beings.

[102:33]

All Buddhas' fulfillment of the ways of transcendence should be always remembered by enlightening beings. All Buddha's accomplishment of great undertakings should always be remembered by enlightening beings. All Buddha's accumulation of virtues should always be remembered by enlightening beings. All Buddha's embodiment of spiritual practice should always be remembered by enlightening beings. All Buddha's actualization of true enlightenment should always be remembered by enlightening beings. The infinity of all Buddha's physical forms should always be remembered by enlightening beings. The infinity of all Buddha's spiritual powers should always be remembered by enlightening beings. All Buddha's ten powers and confidences should always be remembered by enlightening beings.

[103:37]

All Buddhas have ten stations of omniscience. What are they? All Buddhas instantly know the minds and mental patterns of all sentient beings of past, present, and future. All Buddhas instantly know the acts and the resulting consequences of those acts amassed by all sentient beings in past, present, and future. All Buddhas instantly know the needs of all sentient beings and teach and civilize them by means of correct diagnosis, prescription, and occult influence. All Buddhas instantly know the mental characteristics of all sentient beings in the cosmos, manifest the emergence of Buddha in all places, and take those beings into their care by expedient means. All Buddhas instantly manifest expositions of teaching according to the mental inclinations, desires, and understandings of all sentient beings in the cosmos, causing them to become civilized.

[104:51]

All Buddhas instantly know the inclinations of the minds of all sentient beings in the cosmos and manifest spiritual powers for them. All Buddhas instantly manifest appearance in all places according to all the sentient beings who may be taught and explain to them that the embodiment of Buddha is not graspable. All Buddhas instantly reach all places in the cosmos, all sentient beings and their particular paths. All Buddhas instantly go in response to any beings who think of them wherever they may be. All Buddhas instantly know the understandings and desires of all sentient beings and manifest physical forms for their benefit. All Buddhas have ten kinds of immeasurable, inconceivable Buddha concentrations.

[105:53]

What are they? All Buddhas, while always in correct concentration, instantly reach all places to expound the sublime teaching for sentient beings everywhere. All Buddhas, while always in correct concentration, instantly reach all places to teach all sentient beings ultimate selflessness. All Buddhas, while always in correct concentration, instantly enter the past, present and future in all places. All Buddhas, while always in correct concentration, instantly enter the immense Buddha lands in the ten directions pervading all places. All Buddhas, while always in correct concentration, instantly manifest innumerable various Buddha bodies in all places. All Buddhas, while always in correct concentration, instantly in all places manifest body, speech, and mind in accord with the various understandings of sentient beings.

[107:05]

All Buddhas, while always in correct concentration, instantly in all places, explain the ultimate reality of all things beyond desire. All Buddhas, while always in correct concentration, instantly in all places, expound the inherent nature of interdependent origination of everything. All Buddhas, while always in correct concentration, instantly, in all places, manifest immeasurable worldly and transcendental great adornments, causing sentient beings always to get to see Buddha. All Buddhas, while always in correct concentration, instantly in all places, enable sentient beings to master all enlightened teachings, attain infinite liberation, and ultimately reach unsurpassed transcendence.

[108:10]

Buddhas have ten kinds of unimpeded liberation. What are they? All Buddhas can cause the emergence in the world of untold Buddhas in a single atom. All Buddhas can cause untold Buddhas actively teaching to appear in a single atom. All Buddhas can cause untold sentient beings being taught and guided to appear in a single atom. All Buddhas can cause untold Buddha lands to appear in a single atom. All Buddhas can cause untold enlightening beings receiving predictions of Buddhahood to appear in a single atom. All Buddhas can cause all Buddhas of past, future, and present to appear in a single atom. All Buddhas can cause all past, present, and future miracles to appear in a single atom.

[109:15]

All Buddhas can cause all sentient beings of past, present, and future to appear in a single atom. All Buddhas can cause all past, present, and future Buddha works to appear in a single atom.

[109:34]

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