Book 37, Manifestation of Buddha. Then from the circle of white hair between her brows, the Buddha emitted a great beam of light called Manifestation of the Realizer of Thusness, accompanied by countless trillions of light beams. That light illumined all the worlds in the whole cosmos, circling ten times to the right, revealing the immeasurable powers of the enlightened, awakening countless enlightening beings, shaking all worlds, extinguishing the suffering of all states of misery. eclipsing the abodes of all demons and showing all Buddhas sitting on the seat of enlightenment, attaining perfect awakening, as well as all the assemblies at the sites of enlightenment. Having done all this, the light returned and circled the assembly of enlightening beings, then entered the head of the enlightening being, wondrous qualities of natural origination of Buddha."

[01:08]

Now the masses at this enlightenment site were elated, ecstatic. They thought, how extraordinary. Now that the Buddha has radiated great light, surely she will expound a most profound great teaching. Then the enlightening being, wondrous qualities of natural origination of Buddha, on a lotus blossom seat, bared her right shoulder, knelt on her right knee, joined her palms, turned toward the Buddha with total attention and spoke these verses. The truly awake, the virtuous, the great sage emerges, comprehending all objects, reaching the other shore, equal to the Buddhas of past, present, and future. Therefore, I now pay reverent obeisance. Having risen to the shore of the signless realm and appeared in a body magnificently arrayed with wondrous marks, she radiates thousands of undefiled beams of light and destroys the hordes of demons entirely.

[02:22]

All the worlds in the ten directions she causes to quake without exception, yet without frightening a single sentient being. Such is the spiritual power of the Felicitous One. Equal in essence to space and the cosmos, she can remain as stable as they. All the living, without count or measure, she has destroyed evil and removed defilements. Working hard at austere practices for countless ages, she fully attained the highest enlightenment, her knowledge unhindered in the midst of all objects of the same nature as all the Buddhas. The guide radiates these great beams of light, shaking the worlds in the ten directions, displaying measureless mystic powers. They have returned and entered my body. Well able to learn the definitive teaching, countless enlightening beings have assembled here and inspired me to ask about the teaching.

[03:36]

Wherefore, I now petition the Sovereign Teacher. This assembly is now clear and serene, able to liberate all in the world, their wisdom boundless without attachments. Such eminent sages have all gathered here. The benefactor of the world, the noble guide, with wisdom and energy beyond measure, now illumines the crowd with great light, causing me to ask about the unexcelled teaching. Who can truly expound in full the profound realm of the great wizard? Who is the inheritor of the Buddha doctrine? Noble guide of the world, please show us. Then the Buddha emitted a great beam of light called unimpeded confidence from her mouth, accompanied by countless trillions of light beams, illumining all worlds in the cosmos, circling 10 times to the right, showing the various controlling powers of the Buddha,

[04:44]

awakening innumerable enlightening beings, shaking all the worlds of the ten directions, extinguishing the pains of all states of misery, eclipsing all abodes of demons, and showing all the Buddhas on the seat of enlightenment, attaining true awakening, as well as the assemblies of all those sites of enlightenment. Having done all this, the lights came back, circled the assembly of enlightening beings, and entered the mouth of the enlightening being, universally good, after which the body and lion throne of universally good surpassed their former condition and that of the other enlightening beings a hundredfold, surpassing all except the lion throne of the Buddha. Then the enlightening being, wondrous qualities of natural origination of Buddha, asked the great enlightening being, universally good, this vast miraculous display manifested by the Buddha causing all the enlightening beings joy is inconceivable, incomprehensible to the world.

[06:01]

What is this auspicious sign? Universally good replied, In the past, when I saw Buddhas show such tremendous mystic displays, they expounded the teaching of the manifestation of Buddha. I think that now, since she has displayed this sign, she is going to expound this teaching. When this teaching is expounded, the whole earth quakes and immeasurable lights asking about the teaching are produced. Then the enlightening being, wondrous qualities of natural origination of Buddha, asked the enlightening being, universally good, How should great enlightening beings know the principle of the manifestation of the Buddhas, those who realize thusness, those who are truly awake? Please tell us. These countless trillions of enlightening beings have all cultivated purifying practice for a long time.

[07:04]

Their recollection and precise awareness is fully developed. They embody the dignity of all Buddhas. They have reached the consummation of ultimate great adornment. They correctly remember all Buddhas without forgetting. They observe all sentient beings with great compassion. They know with certainty the spheres of spiritual powers of great enlightening beings. They have already received the support of the spiritual power of Buddhas. They are able to receive the sublime teachings of all Buddhas. Imbued with immeasurable such virtues, they have all come and gathered here. You have already attended and served countless quintillions of Buddhas, accomplished the supreme practice of enlightening beings, have attained mastery of all modes of concentration, have penetrated the esoteric secrets of all Buddhas, know all ways of enlightenment, have put an end to all doubt,

[08:14]

are supported by the spiritual power of the Buddhas, know the faculties of sentient beings, and explain ways of genuine liberation to them according to their inclinations, follow the knowledge of Buddha, expound the Buddha teachings, and have reached the other shore. You have infinite such virtues worthy of praise. Please explain the phenomena of the manifestation of the Buddhas, those who realize thusness, the truly awake, their physical forms, utterances, states of mind, practices, enlightenment, and preaching until their manifestation of entry into ultimate extinction and the roots of goodness generated by seeing, hearing, and associating with them. Please tell us about all these things. Then the enlightening being wondrous qualities of natural origin of Buddha, desiring to reiterate her point, spoke these verses to the enlightening being universally good.

[09:24]

Excellent sage of unimpeded wisdom, you are well aware of the boundless realm of equality. Please explain the practices of infinite Buddhas. The enlightening beings will be happy to hear them. How can enlightening beings follow and comprehend the Buddha's emergence in the world? What are their spheres of body, speech and mind? Tell us this and their spheres of action too. How do Buddhas attain true enlightenment? How do Buddhas turn the wheel of the teaching? How do the blissful ones pass away? The masses will be happy to hear. Of those who see the Buddhas, great spiritual sovereigns, attend them and develop roots of goodness, please tell us the stores of virtue and what the beings who see them attain. If any hear of Buddha's names, whether present in the world or extinct, and deeply believe in their treasury of merit, tell us how they will benefit.

[10:38]

These enlightening beings, all in an attitude of respect, are gazing at the Buddha and at you and me. Please tell them of the ocean of virtues which purifies living beings. Please explain the meanings in the wondrous teaching with stories and examples. When beings hear, they will be greatly inspired, their doubts will end, and their knowledge will be clear as space. Like the glorified bodies manifested by Buddhas throughout all lands, by marvelous speech, stories, and examples, please show the enlightenment of Buddhas like them. In millions of Buddha lands in the Ten Directions, in countless billions of eons, it is hard to see such enlightening beings as have gathered here now. These enlightening beings are all reverent, eager for the subtle doctrine.

[11:42]

Please expound with pure mind the great phenomena of Buddha's manifestation. Then the enlightening being universally good said to the great congregation of enlightening beings, This matter is inconceivable. The Buddha, the one who realizes thusness, the worthy, the truly awake, becomes manifest by means of infinite phenomena. Why? It is not by one condition, by one phenomenon, that the manifestation of Buddha can be accomplished. It is accomplished by ten infinities of things. What are the ten? It is accomplished by the mind of enlightenment that took care of infinite sentient beings in the past. It is accomplished by the infinite supreme aspirations of the past. It is accomplished by great benevolence and compassion, which infinitely saved all sentient beings in the past.

[12:47]

It is accomplished by infinite continuous commitments of the past. It is accomplished by infinite cultivation of virtues and knowledge tirelessly in the past. It is accomplished by infinite service of Buddhas and education of sentient beings in the past. It is accomplished by infinite pure paths of wisdom and means in the past. It is accomplished by infinite pure virtues of the past. It is accomplished by infinite ways of adornment in the past. It is accomplished by infinite comprehensions of principles and meanings in the past. When these infinite incalculable aspects of the teaching are fulfilled, one becomes a Buddha. It is as a billion-world universe is not formed just by one condition, not by one phenomenon. It can be formed only by innumerable conditions, innumerable things.

[13:53]

That is to say, the rising and spreading of great clouds and showering of great rain produce four kinds of atmosphere, continuously making a basis. What are those for? One is called the holder because it can hold the great waters. Second is called the evaporator because it can evaporate the great waters. Third is called structure because it sets up all places. Fourth is called arrangement because the arrangement and distribution are all functional. These are all produced by the joint actions of sentient beings and by the roots of goodness of enlightening beings, enabling all sentient beings to get the use of what they need. Innumerable such causes and conditions form the universe. It is such by the nature of things. There is no producer or maker, no knower or creator, yet the worlds come to be.

[15:00]

The manifestation of Buddha is also like this. It does not come about through just one condition or thing, but by innumerable causes and conditions, innumerable phenomena. That is, having heard, received, and held the clouds and rain of the great teaching from past Buddhas, By this can be produced the four kinds of atmosphere of great knowledge of the enlightened. What are these four? One is the atmosphere of great knowledge of mental command, able to retain memory without forgetting, being able to hold the great clouds and rain of teachings of all Buddhas. Second is the atmosphere of great knowledge producing tranquility and insight, being able to evaporate all afflictions. Third is the atmosphere of great knowledge of skillful dedication, being able to perfect all roots of goodness.

[16:07]

Fourth is the atmosphere of great knowledge producing undefiled, variegated, magnificent arrays of adornments, causing the roots of goodness of all beings taught in the past to be purified and consummating the power of the untainted roots of goodness of the enlightened. The Buddha's attainment of enlightenment in this way is thus by the nature of things. Without production or creation, it nevertheless takes place. This is the first characteristic of the manifestation of the completely enlightened, the truly awake. Great enlightening beings should know it as such. Furthermore, just as when a billion world universe is about to form, the rain falling from the great clouds called the deluge cannot be absorbed or held by any place except the universe when it is about to form.

[17:11]

In the same way, when the Buddha rouses the clouds of the Great Teaching and showers the rain of the Great Teaching, those of the two lesser vehicles, whose minds and wills are narrow and weak, cannot absorb or hold it. This is possible only for the great enlightening beings with the power of mental continuity. This is the second characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, just as sentient beings by the force of their acts shower rain from great clouds, which do not come from anywhere or go anywhere, In the same way, great enlightening beings, by the power of their roots of goodness, rouse the clouds of the great teaching and shower the rain of the great teaching, yet it comes from nowhere and goes nowhere.

[18:13]

This is the third characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, just as no beings in the universe can count the drops of rain pouring from great clouds and would go crazy if they tried, for only the overlord God of the universe, by the power of roots of goodness cultivated in the past, is aware of every single drop, In the same way, the Buddha produces great clouds of teachings and showers great rain of teachings that all sentient beings, seekers of personal salvation and self-enlightened ones cannot know, and they would surely go mad if they tried to assess them in thought. Only the great enlightening beings, lords of all worlds, by the power of awareness and intellect cultivated in the past, comprehend every single expression and phrase and how they enter beings' minds.

[19:20]

This is the fourth characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, it is as when great clouds shower rain. There is a great cloud raining called the extinguisher because it can extinguish fires. There is a great cloud raining called producer. because it can produce floods. There is a great cloud reigning called Stopper because it can stop floods. There is a great cloud reigning called Maker because it can make all kinds of jewels. There is a great cloud reigning called Distinguisher because it can distinguish the billion worlds of the universe. The Buddha manifesting is also like this producing great clouds of teaching, showering great rains of teaching. There is a great rain of teaching called Extinguisher because it can extinguish all sentient beings' afflictions.

[20:28]

There is a great rain of teaching called Producer because it can produce all sentient beings' roots of goodness. There is a great rain of teaching called Stopper because it can stop all sentient beings' delusions of views. There is a great reign of teaching called Maker, because it can make all jewels of wisdom. There is a great reign of teaching called Distinguisher, because it distinguishes the inclinations of all sentient beings. This is the fifth characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, just as the great clouds rain water of one flavor, yet there are innumerable differences according to where it reigns. In the same way, Buddha appearing in the world reigns water of teaching of one flavor of great compassion, yet her sermons according to the needs of the situation are infinitely variegated.

[21:38]

This is the sixth characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, as when a billion-world universe first forms, the abodes of the heavens in the realm of form are made first, then the abodes of the heavens in the realm of desire, and then the abodes of human and other beings, Similarly, Buddha appearing in the world first produces the knowledge of practices of enlightening beings, then the knowledge of practices of individual illuminates, then the knowledge of practices of listeners. Then the knowledge of practices of the conditional roots of goodness of other sentient beings. Just as the great clouds rain water of one flavor, while the abodes created are variously dissimilar according to the differences in roots of goodness of the sentient beings,

[22:41]

Buddha's spiritual reign of the one flavor of compassion has differences according to the vessels or capacities of sentient beings. This is the seventh characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, when the worlds are beginning, there is a great flood filling the billion-world universe, producing enormous lotus flowers called array of jewels of virtues of the manifestation of Buddha, which cover the surface of the waters, their radiance illumining all worlds in the ten directions. Then the overlord god, the gods of the pure abodes and so on, seeing these flowers, know for certain that in this aeon there will be that many Buddhas appearing in the world. At that time, there arises an atmosphere called highly purified light, which makes the mansions of the heavens of the realm of form.

[23:47]

There arises an atmosphere called a ray of pure lights, which makes the mansions of the heavens of the world of desire. There arises an atmosphere called firm, dense, and indestructible, which makes the great and small peripheral mountains and the iron mountains. There arises an atmosphere called supremely high, which makes the polar mountains. There arises an atmosphere called immovable, which makes the ten great mountains. There arises an atmosphere called stabilization, which makes the earth. There arises an atmosphere called adornment, which makes the palaces of the earth and sky of the water and sound spirits. There arises an atmosphere called inexhaustible treasury, which makes all the oceans of the billion worlds.

[24:50]

There arises an atmosphere called treasury of universal light, which makes all the jewels of the billion worlds. there arises an atmosphere called steadfast root, which makes all the wish-fulfilling trees of the billion worlds. The one flavored water rained by the great clouds has no distinctions. But because the roots of goodness of sentient beings are not the same, the atmospheres are not the same. And because of the differences of the atmospheres, the worlds are different. The manifestation of Buddha is also like this, replete with the virtues of all roots of goodness, emitting the light of unexcelled great knowledge called inconceivable knowledge perpetuating the lineage of Buddhas, illumining all worlds and the ten directions, giving the enlightening beings the prediction that they will be coronated by all Buddhas, attain true enlightenment, and appear in the world.

[25:59]

The Buddha manifesting has another light of unexcelled great knowledge called pure and undefiled, which makes the untainted, inexhaustible knowledge of the enlightened. There is another light of unexcelled great knowledge called universal illumination, which makes the Buddha's inconceivable knowledge universally penetrate the realm of reality. There is another light of unexcelled great knowledge called sustaining the nature of Buddhahood, which makes the insuperable power of Buddha. There is another light of unexcelled great knowledge called outstanding and incorruptible, which makes Buddhas fearless and incorruptible knowledge. There is another light of unexcelled great knowledge called all spiritual powers, which makes Buddhas unique qualities and omniscience.

[27:01]

There is another light of unexcelled great knowledge called producing mystic transformation, which makes Buddha's knowledge of how to cause the roots of goodness produced by seeing, hearing, and attending Buddha to not be lost or decayed. There is another light of unexcelled great knowledge called universal accord, which makes Buddha's body of endless virtue and knowledge, doing what is beneficial for all beings. There is another light of unexcelled great knowledge called inexhaustible, which makes Buddha's extremely profound subtle knowledge causing the lineage of the three treasures not to die out according to those who are enlightened by it. There is another light of unexcelled great knowledge called various adornments, which makes the glorified body of Buddha gladdening all sentient beings.

[28:07]

There is another light of unexcelled great knowledge called indestructible, which makes the inexhaustible supreme lifespan of Buddha equal to the cosmos and the realm of space. Buddha's water of the one flavor of compassion has no distinction, but because sentient beings' inclinations are not the same and their faculties and characters are different, it produces various atmospheres of great knowledge, enabling the sentient beings to accomplish the actual manifestation of Buddhahood. All Buddhas are one and the same in essence. From the sphere of great knowledge, they produce various kinds of lights of knowledge. You should know that Buddha, from the single flavor of liberation, produces infinite, inconceivable qualities of various kinds. which sentient beings think are products of the Buddha's supernormal powers, but which actually are not created by the supernormal powers of Buddha.

[29:19]

There is not a single enlightening being who can ever attain even a little bit of the knowledge and wisdom of Buddha's without having planted roots of goodness in the company of Buddha's. It is just that by the spiritual power of the Buddhas, sentient beings are enabled to embody the qualities of Buddhahood. Yet the Buddhas have no discrimination. There is no creation, no destruction, no creator, and nothing created. This is the eighth characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. Furthermore, it is like the arising of four atmospheres in space that can sustain the sphere of water. Of these four, one is called stability, the second permanence, the third ultimacy, and the fourth firmness. These four atmospheres can sustain the sphere of water.

[30:23]

The sphere of water can sustain the Earth and prevent it from falling apart. Therefore, it is said that the sphere of earth rests on the sphere of water. The sphere of water rests on the atmosphere. The atmosphere rests on space, and space does not rest on anything. But though space does not rest on anything, it enables the universe to abide. The manifestation of Buddha is also like this, producing Buddha's four kinds of atmosphere of great knowledge based on the unimpeded light of wisdom, able to sustain the roots of goodness of all sentient beings. What are those four? The atmosphere of great knowledge taking care of all sentient beings and inspiring joy in them. The atmosphere of great knowledge setting up right teaching and causing sentient beings to take to it.

[31:26]

the atmosphere of great knowledge, preserving all sentient beings' roots of goodness, the atmosphere of great knowledge containing all appropriate means, arriving at the realm where there are no taints or contaminations. The Buddhas benevolently rescue all living beings, compassionately liberate all living beings, their great benevolence and compassion universally aiding all. However, great benevolence and great compassion rest on great skill and means. Great skill and means rests on the manifestation of Buddha. The manifestation of Buddha rests on the light of unimpeded wisdom. The light of unimpeded wisdom does not rest on anything. This is the ninth characteristic of the manifestation of Buddha. Great enlightening beings should know it as such.

[32:31]

Furthermore, once the billion-world universe has formed, it benefits countless various sentient beings. The water creatures receive the benefits of the water. The land creatures receive the benefit of the land. The sky creatures receive the benefit of the sky. In the same way, the manifestation of Buddha variously benefits all kinds of beings. Those who become joyful on seeing Buddha gain the benefit of joy. Those who abide by the pure precepts gain the benefit of pure conduct. Those who abide in the meditations, concentrations, and immeasurable minds gain the benefit of transmundane spiritual powers of saints. Those who abide in the lights of the ways of entry into the teaching gain the benefit of the non-dissolution of cause and effect.

[33:34]

Those who abide in the light of non-existence gain the benefit of non-dissolution of all truths. Therefore, we say the manifestation of Buddha benefits all living beings. This is the tenth characteristic of the manifestation of Buddha. Great enlightening beings should know it as such. When great enlightening beings know the manifestation of Buddha, they know it is infinite because they know it consummates infinite practices. Then they know it is immensely vast because they know it pervades the ten directions. Then they know it has no coming or going because they know it is apart from birth, subsistence, and extinction. Then they know it has no action and nothing acted upon because they know it is beyond mind, intellect, and consciousness.

[34:35]

Then they know it is impartial because they know all sentient beings have no self. Then they know it is endless because they know it pervades all lands without end. Then they know it is unreceding, because they know it will never be stopped in the future. Then they know it has no decay, because the Buddha's knowledge has no counterpart. Then they know it is non-dual, because they know Buddha equally observes the conditional and the unconditional. Then they know all sentient beings gain benefit because the dedication of Buddha's original vows are freely fulfilled. Then the great enlightening being universally good, wishing to restate her point, spoke these verses. The ten-powered great hero is supreme, incomparable as space, with a sphere so vast it cannot be measured, virtues most eminent beyond the world.

[35:45]

The virtues of the ten powers are boundless, unreachable by thought. A single teaching of the human lion, no sentient beings can know in a hundred million eons. If the lands of the ten directions were reduced to dust, Those motes of dust might be counted, but the virtues in a single hair of Buddha could not be told in a trillion eons. If someone took a ruler to measure space and someone followed to keep the account, the bounds of space could not be found. So it is with the realm of Buddha. If someone could know in an instant the minds of the beings of all times, even over eons as many as beings, such a one could know the essence of one thought of Buddha. Just as the reality realm pervades all, yet cannot be perceived as being all, so also is the realm of the ten-powered.

[36:55]

It pervades all, yet is not all. True thusness, free of falsehood, is ever silent. Birthless, deathless, it is all-pervasive. The realm of the Buddhas is also thus, essentially equal, not increasing or decreasing. Just as ultimate reality has no limit, is in all times, yet is not therein, so is the realm of the guide, pervading all times without obstruction. The nature of things is uncreate, unchanging, fundamentally pure like space. so also is the purity of nature of Buddhas. Their fundamental nature is not a nature, is beyond being and non-being. The nature of things is not in discussion. It is speechless, beyond speech, eternally quiescent.

[38:00]

The nature of the realm of the ten powered is also thus. No words can explain it. Buddha knows the nature of things is null, like birds flying through the sky without a trace. By the power of past vows, she manifests a body showing the great spiritual transfiguration of Buddha. Any who wish to know the realm of Buddha should make their minds clean as space, getting rid of false notions and graspings, making the mind unhindered wherever it turns. Therefore, offspring of Buddha should listen well as I illustrate the realm of Buddha with a few examples. The virtues of the ten-powered cannot be measured, but to enlighten all beings, I summarize them. The vistas exposed by the guide in acts of body, speech, and mind, their teaching and final extinction, all roots of goodness, I now will tell.

[39:11]

Just as the establishment of worlds cannot be achieved by one cause or condition, and countless appropriate causes and conditions form this billion-world universe, the manifestation of Buddha is also like this, only accomplished through infinite virtues. The atoms of lands and thoughts of minds may be known, but the productive causes of the ten-powered none can measure. Just as clouds pour rain at the start of one aeon and create four great atmospheres, and the roots of goodness of sentient beings and the power of enlightening beings establish the billion worlds securely, so do the clouds of teaching of the ten-powered produce atmospheres of knowledge, pure minds. Guiding beings to which they were previously dedicated to fulfillment of the highest reward.

[40:16]

Just as there is a great deluge which no place can contain except the great wind force in pure space at the beginning of the universe, so also is the Buddha's manifestation, showering rain of truths filling the cosmos which the weak-minded cannot bear, only those of pure and broad minds. Just as the downpour of rain in the sky comes from nowhere and goes nowhere with no producer or receiver, naturally filling all with moisture thus, the rain of teaching of Buddha is also thus, without coming or going, uncreate. based on past practice with the power of enlightening beings, all the great-minded hear and accept it. As the clouds in the sky shower rain and no one can count the drops except the Lord of the universe, whose power is able to comprehend them,

[41:22]

So also is the reign of teaching of the felicitous. No sentient beings can measure it, except people who are free in the world, who see it as clearly as a jewel in the hand. Just as the rain pouring from the clouds in the sky can extinguish, can produce, and can stop, can make all jewels and distinguish all in the universe. The reign of Buddha's teaching is also thus, extinguishing delusion, producing good, stopping views, making all jewels of knowledge, distinguishing beings' inclinations. The one flavor of the rain in the sky is different according to the places it rains. It is not that the rain has any distinction, but it is naturally thus according to the differences in things. The rain of teaching of Buddha is not one or varied.

[42:24]

impartial, quiescent. It is free from discrimination. Yet according to the various differences of those taught, it naturally has unlimited aspects. When the world is first formed, first are formed the palaces of the form realm heavens, then the desire heavens, then human abodes, and last the Gandharva palaces. The manifestation of Buddha is also like this, first producing boundless enlightening beings' practices, then teaching those aware of conditioning who like tranquility, then the listeners, then finally sentient beings. When the gods first see the lotus blossom open, they know Buddhas will appear and are glad. Water, based on the power of wind, produces the world Dwellings, mountains, and rivers are all set up.

[43:29]

The great light of the developed goodness of Buddha skillfully distinguishes enlightening beings and gives them predictions. The spheres of knowledge, all pure, can each reveal the ways to Buddhahood. The forest exists dependent on the earth. The earth remains solid based on water. Water depends on wind, wind on space, while space does not depend on anything. All Buddha teachings depend on compassion, and compassion is established depending on means. Means depend on knowledge, knowledge on wisdom, while the body of unimpeded wisdom does not depend on anything. Once the world comes to be, all beings receive its benefits. Living on the earth, in the water, in the sky, two-legged, four-legged, all receive benefit.

[44:31]

The manifestation of the spiritual sovereign is also thus. All beings gain its benefits. If any see, hear, or associate with Buddha, it will cause all confusions and afflictions to be removed. The elements of Buddha's manifestation are boundless. The deluded of the world cannot know them. Out of desire to enlighten all conscious beings, similes are told where there is no comparison. How should great enlightening beings see the body of Buddha? They should see the body of Buddha in infinite places. Why? They should not see Buddha in just one thing, one phenomenon, one body. one land, one being. They should see Buddha everywhere. Just as space is omnipresent in all places, material or immaterial, yet without either arriving or not arriving there,

[45:36]

because space is incorporeal in the same way because Buddha's body is incorporeal, manifesting a body for the sake of sentient beings. This is the first characteristic of the body of Buddha. Great enlightening beings should see it thus. Furthermore, just as space is wide open, is not a form yet can reveal all forms, yet space is without discrimination or false description, so also is the body of Buddha like this, causing all beings' mundane and transmundane good works to be accomplished by illumining all with the light of knowledge, yet without discrimination or false descriptions, having originally terminated all attachments and false descriptions. This is the second characteristic of the body of Buddha. Great enlightening beings should see it this way.

[46:37]

When the sun comes out, infinite living beings all receive its benefits. It disperses the darkness and gives light, dries up moisture, causes plants and trees to grow, matures crops, permeates the sky, causes lotuses to bloom, allows travelers to see the road, allows people to do their work, because the orb of the sun radiates infinite beams of light everywhere. The sun of knowledge of Buddha is also like this, benefiting sentient beings everywhere by infinite works, destroying evil and producing good, breaking down ignorance and creating knowledge, benevolently saving, compassionately liberating, causing growth of faculties, powers, and elements of enlightenment, causing beings to develop profound faith, enabling them to see inevitable cause and effect, fostering in them the celestial eye to see where beings die and are born,

[47:50]

causing their minds to be unimpeded and not destroy roots of goodness, causing them to cultivate illumination by knowledge and open the flower of awakening, causing them to determine to fulfill their fundamental task. Why? because Buddha's immense sun body of knowledge and wisdom radiates infinite light, illumining everywhere. This is the third characteristic of the body of Buddha. Great enlightening beings should see it thus. When the sun rises, first it lights up the highest mountains, then the lower mountains, then the high plateaus, and finally the whole land. But the sun does not think, first I will illumine here, afterward I will illumine there. It is just because of difference in height of the mountains and land that there is a succession in illumination. The Buddha, similarly, having developed the boundless orb of knowledge of the realm of reality, always radiating the light of unimpeded knowledge, first of all illumines the high mountains, which are the great enlightening beings.

[49:08]

Then illumines those who are awakened by understanding of conditioning. Then illumines those who listen to the message. Then illumines sentient beings whose foundation of goodness are sure and stable, revealing vast knowledge according to beings' mental capacities." Finally, illumining all sentient beings, even reaching those who are fixated on error, to be a beneficial cause for the future that they may develop to maturity. But the light of the sun of great knowledge of Buddha does not think... I will first illumine the great deeds of enlightening beings and at the very last shine on the sentient beings who are fixated on error. It just radiates the light, shining equally on all, without obstruction or impediment, without discrimination. Just as the sun and moon appear in their time and impersonally shine on the mountains and valleys, so also does the knowledge of Buddha shine on all without discrimination, while the light of knowledge has various differences according to the differences in faculties and inclinations of sentient beings.

[50:30]

This is the fourth characteristic of the body of Buddha. Great enlightening beings should see it thus. When the sun comes out, those born blind cannot see it because they have no faculty of vision. Yet even though they do not see it, they are benefited by the light of the sun. Why? By this it is possible to know the times of day and night and to have access to food and clothing to comfort the body and free it from distress. The son of knowledge of Buddha is also like this. The blind without faith or understanding, immoral and heedless, sustaining themselves by wrong means of livelihood, do not see the orb of the son of knowledge of the Buddhas because they have no eye of faith, But even though they do not see it, they are still benefited by the sun of knowledge.

[51:34]

Why? Because by the power of Buddha, it makes the causes of future suffering of those beings, physical pains and psychological afflictions, all vanish. Buddha has a light called accumulating all virtues, a light called total universal illumination, a light called pure free illumination, a light called producing great wonder sound, a light called understanding all languages and gladdening others, a light called the realm of freedom showing the eternal cancellation of all doubts, A light called independent universal illumination of non-dwelling knowledge. A light called free knowledge forever terminating all false descriptions. A light called producing marvelous sayings according to need. a light called producing free utterances adorning lands and maturing sentient beings.

[52:41]

Each pore of the Buddha emits a thousand kinds of light like these. Five hundred lights beam downward, five hundred lights beam upward, illumining the congregations of enlightening beings at the various places of the Buddhas in the various lands. When the enlightening beings see these lights, all at once they realize the realm of Buddhahood, with ten heads, ten eyes, ten ears, ten noses, ten tongues, ten bodies, ten hands, ten feet, ten stages, and ten knowledges, all thoroughly pure. The states and stages previously accomplished by those enlightening beings become more pure upon seeing these lights. Their roots of goodness mature and they proceed toward omniscience.

[53:44]

Those in the two lesser vehicles have all their defilements removed. Some other beings who are blind, their bodies blissful, also become purified in mind, gentle and docile, able to cultivate mindfulness and knowledge. The sentient beings in the realms of hell's hungry ghosts and animals all become blissful and are freed from pains, and when their lives end, are reborn in heaven or the human world. Those sentient beings are not aware, do not know by what cause, by what spiritual power they came to be born there. Those blind ones think, we are Brahma gods, we are emanations of Brahma. Then Buddha, in the concentration of universal freedom, says to them, You are not Brahma gods, not emanations of Brahma, nor were you created by the king god Indra or the world guardian gods.

[54:54]

All this is the spiritual power of Buddha. Having heard this, those sentient beings by the spiritual power of Buddha all know their past life and become very happy. Because their hearts are joyful, they naturally produce clouds of Udambara flowers, clouds of fragrances, music, cloth, parasols, banners, pennants, aromatic powders, jewels, towers adorned with lion banners and crescents, clouds of songs of praise, clouds of all kinds of adornments, and respectfully offer them to the Buddha. Why? Because these sentient beings have gained clear eyes, and therefore the Buddha gives them the prophecy of unexcelled, complete, perfect enlightenment. In this way, Buddha's son of knowledge benefits sentient beings born blind, fostering the full development of basic goodness.

[56:04]

This is the fifth characteristic of the body of Buddha. Great enlightening beings should see it this way. Furthermore, it is like the moon with four special extraordinary qualities. First, it outshines all the stars. Second, as time passes, it shows waning and waxing. Third, its reflection appears in all clear waters. Fourth, all who see it see it right before them, yet the moon has no discrimination and no arbitrary conceptions. The moon of the body of Buddha similarly has four special extraordinary qualities. It outshines all hearers and individual illuminates, whether they are in the stage of learning or beyond learning. According to the needs of the situation, it manifests different lifespans, yet without increase or decrease in the Buddha body.

[57:09]

Its reflection appears in all vessels of enlightenment, sentient beings with pure minds in all worlds. All sentient beings who behold it think the Buddha is in their presence alone. According to their inclinations, Buddha teaches them, liberating them according to their states, causing them to perceive the Buddha body according to their needs and potentials for edification. Yet the Buddha body has no discrimination, no arbitrary conceptions. All benefits it renders reach the ultimate end. This is the sixth characteristic of the body of Buddha. Great enlightening beings should see it thus. Furthermore, just as the Supreme Brahma God of a billion-world universe simply manifests its body in the billion worlds and all beings see Brahma before them, yet Brahma does not divide its body and does not have multiple bodies, in the same way the Buddhas have no discrimination

[58:23]

no false representations, and do not divide their bodies or have multiple bodies, yet they manifest their bodies in accord with the inclinations of all sentient beings without thinking that they manifest so many bodies. This is the seventh characteristic of the body of Buddha. Great enlightening beings should see it this way." A master physician is well versed in all medications and the science of hypnosis, fully uses all the medicines in the land, and also because of the power of the physician's past roots of goodness and because of using hypnotic spells as an expedient, all those who see the physician recover from illness. That master physician, sensing impending death, thinks, After I die, sentient beings will have no one to rely on.

[59:28]

I should manifest an expedient for them. Then the master physician compounds drugs, which she smears on her body and supports her body by spell power so that it will not decay or shrivel after death. so its bearing, seeing, and hearing will be no different from before, and all cures will be effected. The Buddha, the truly enlightened one, the unexcelled master physician, is also like this. Having developed and perfected the medicines of the teaching over countless eons, having cultivated and learned all skills in application of means and fully consummated the power of illuminating spells, is able to quell all sentient beings' afflictions. Buddha's life spans measureless eons, the body pure, without any cogitation, without activity, never ceasing the works of Buddhas.

[60:36]

The afflictions of all sentient beings who see Buddha dissolve away. This is the eighth characteristic of the body of Buddha. Great enlightening beings should see it in this way. In the ocean, there is a great jewel called radiant repository in which are assembled all lights. If any sentient beings touch its light, they become assimilated to its color. If any see it, their eyes are purified. Whenever the light shines, it rains jewels called felicity that soothe and comfort beings. The body of Buddha is also like this, being a treasury of knowledge in which are collected all virtues. If any sentient beings come in contact with the light of precious knowledge of the body of Buddha, they become the same as Buddha in appearance.

[61:38]

If any see it, their eye of reality is purified. Wherever that light shines, it frees sentient beings from the miseries of poverty and ultimately imbues them with the bliss of enlightenment. The body of Buddha has no discrimination and no false conceptions, but can perform great Buddha works for all sentient beings. This is the ninth characteristic of the body of Buddha. Great enlightening beings should see it in this way. In the ocean is a great wish-fulfilling jewel called Treasury of Adornments of All Worlds, fully endowed with a million qualities, eliminating calamities and fulfilling wishes of beings wherever it is. However, this jewel cannot be seen by beings of little merit. The supreme wish-fulfilling jewel of the body of Buddha is also like this, called able to gladden all beings.

[62:46]

If any sentient beings see the body of Buddha, hear the name and praise the virtues, they will all be enabled to escape forever the pains and ills of birth and death. Even if all beings in all worlds focus their minds all at once on the desire to see Buddha, they will all be enabled to see and their wish will be fulfilled. The Buddha body cannot be seen by sentient beings of little merit unless they can be tamed by the spiritual power of Buddha. If sentient beings, because of seeing the body of Buddha, plant roots of goodness and develop them, they are enabled to see the body of Buddha for their development. This is the tenth characteristic of the body of Buddha. Great enlightening beings should see it thus. because their minds are measureless, pervading the ten directions, because their actions are as unhindered as space, because they penetrate everywhere in the realm of reality, because they abide in absolute truth, because they have no birth or death, because they remain equal throughout the past, present and future.

[64:07]

because they are forever rid of all false discriminations, because they continue their eternal vows, because they purify all worlds, because they adorn each Buddha body. Then the Great Enlightening Being, universally good, in order to again clarify what she meant, said in verse, Just as space pervades the ten directions, like form but not a form, existent but not existent, omnipresent, without bounds, in beings, bodies, and lands, at all times, so does the true body of Buddhas pervade all phenomena, invisible, ungraspable, yet manifesting bodies to teach beings. Just as space cannot be grasped, yet lets all beings do their work without thinking what it does, how it does it, or for whom, the physical action of Buddhas is also thus, causing beings to practice good ways, yet the Buddha never has any notion of acting on them variously.

[65:24]

When the sun comes up over the land, it completely removes the darkness. Mountains, trees, lakes, flowers, earth and all beings, all the various species receive benefit. The sun of Buddha emerging too is thus. causing human and celestial good actions to grow, obliterating the darkness of ignorance so they gain the light of knowledge and always experience all glorious bliss. When the sun first comes up, it shines first on the high mountains, then the others, then shines on the high plains, then the whole land. Yet the sun never has any discrimination. The light of Buddha is also thus, first illumining the enlightening beings, then the self-enlightened, then last the listeners and all sentient beings.

[66:29]

Yet the Buddha basically has no stirring thoughts. Just as the blind cannot see the sun, yet sunlight still benefits them, enabling them to know time and season and receive food and drink, to be freed from troubles and gain physical ease, in the same way, faithless beings do not see Buddha, yet Buddha benefits them as well. By hearing Buddha's name or being touched by Buddha's light, they can even reach enlightenment. Just as the moon in the sky outshines the stars and appears to wax and wane, showing its reflection in all waters, and appears face to face with those who behold it, the clear moon of Buddha is also thus, outshining other vehicles, showing length and brevity, appearing in the clear mined water of humans and gods, seeming to be present to everyone.

[67:37]

just as the god Brahma, while in its own palace, appears in all the Brahma abodes in the universe so all humans and celestials can see it, yet does not actually divide its body to go to them, likewise does the Buddha's manifestation of bodies pervade everywhere in the ten directions, those bodies countless, incalculable in number, yet without dividing bodies, without discrimination. Like a physician skilled in her arts, seeing whom all are cured, and though her life is ended, she embalms her body so that it will work as before, so also does the Supreme Healer have all knowledge of techniques, manifesting embodiment as Buddha by excellent practices of yore, so the afflictions of all who see are destroyed.

[68:40]

In the ocean is a superb jewel which radiates countless beams of light. Those who come in contact with it become the same color, and the eyes of those who see it are purified. The supreme jewel is also thus. Those whom its light touches become the same in appearance. In those who get to see it, the five eyes open. They break through the darkness of the senses and dwell in Buddhahood. The wish-fulfilling jewel satisfies all desires. Those of little virtue cannot see it. Though this is not by the jewel's discrimination, the jewel of Buddha is also thus, fulfilling all desires. Faithless beings cannot see it, but not because the Buddha abandons them." How should great enlightening beings know the voice of Buddha?

[69:43]

They should know Buddha's voice is omnipresent because it pervades all sounds. They should know Buddha's voice pleases all according to their mentalities because its explanation of truth is clear and comprehensive. They should know Buddha's voice gladdens all according to their resolve because their minds gain clarity and coolness. They should know Buddha's voice teaches without error and timing because all who need and are able to hear it do. They should know Buddha's voice has no birth or death because it is like the echo of a call. They should know Buddha's voice has no owner because it is produced by cultivation of all appropriate practices. They should know Buddha's voice is extremely profound because it cannot be measured.

[70:45]

They should know Buddha's voice has no falsehood or deviousness because it is born of the realm of truth. They should know Buddha's voice has no end because it permeates the cosmos. They should know Buddha's voice has no change because it reaches the ultimate. Great enlightening beings should know that Buddha's voice is neither quantified nor unquantified. Neither has a master nor lacks a master. Neither communicates nor does not communicate. Why? It is as when the world is about to disintegrate, there is no master. no maker, yet it spontaneously emits four voices. One says, you all should know that the well-being of the first meditation stage, free from the ills of desire, surpasses the realm of desire. The sentient beings hearing this are naturally able to accomplish the first meditation stage, relinquish the body of the realm of desire, and be born in Brahma heaven.

[71:59]

The second voice says, you should know that the well-being of the second meditation stage without reflection and rumination surpasses the Brahma heaven. The sentient beings hearing this naturally manage to accomplish the second meditation stage, relinquish the body of Brahma heaven, and are born in the light sound heaven. The third voice says, you should know that the well-being of the third meditation stage has no flaws and surpasses the light sound heaven. Hearing this, the sentient beings are naturally able to achieve the third meditation stage, relinquish the body of the light-sound heaven, and are born in the heaven of universal purity. The fourth voice says, you should know that the tranquility of the fourth meditation stage surpasses the heaven of universal purity.

[73:04]

Hearing this, the sentient beings are naturally able to achieve the fourth meditation stage, relinquish the body of the heaven of universal purity, and are born in the heaven of vast results. These voices have no master or maker. They are just produced by the power of good practices of sentient beings. The voice of Buddha is also like this, without master or maker, without discrimination, not entering, not emerging, yet producing four great voices from the power of the virtuous qualities of Buddha. One voice says, you all should know that all conditioned states are miserable. There is the misery of hells, the misery of animality, the misery of hungry ghosthood, the misery of lack of virtue, the misery of clinging to self and possessions, the misery of evil doing.

[74:10]

If you want to be born human or divine, you should plant roots of goodness. Born in the human world or in a heaven, you will leave all situations in which enlightenment is difficult. Sentient beings, having heard this, give up error and perversity, practice good actions, leave all difficulties behind, and are born in the human world or in heaven. The second voice says, You should know that the myriad pains of all conditioned states are as searing as balls of hot iron. Conditioned states are impermanent and pass away. Nirvana is tranquil, unfabricated well-being beyond all burning, extinguishing all inflaming afflictions. Having heard this, sentient beings diligently practice good principles and in the vehicle of listeners to Buddha's voice attain the tolerance of conformity to the message.

[75:19]

The third voice says, you should know that those in the vehicle of listeners follow the words of another to understand. Their knowledge and wisdom is narrow and inferior. There is a higher vehicle called the vehicle of the individually awakened whose enlightenment does not depend on a teacher. You should learn it. Those inclined to a superior path, having heard this voice, give up the path of listeners and cultivate the vehicle of the individually awakened. The fourth voice says, you should know that there is an even higher path beyond the ranks of these two vehicles, which is called the great vehicle, practiced by enlightening beings, following the six transcendent ways, not stopping enlightening practice, not relinquishing the determination for enlightenment, being in the midst of infinite birth and death without getting sick of it,

[76:28]

Going beyond the two vehicles of individual liberation, it is called the great vehicle, the foremost vehicle, the preeminent vehicle, the supreme vehicle, the highest vehicle, the unexcelled vehicle, the vehicle of benefiting all sentient beings. If there are any sentient beings whose resolve is very great, whose faculties are strong and keen, who have planted roots of goodness in the past, who are spiritually empowered by the Buddhas, who have superior inclinations and seek Buddhahood, once they have heard this voice, they arouse the determination for enlightenment. Buddha's voice does not come from the body or from the mind, yet it can benefit infinite sentient beings. This is the first characteristic of Buddha's voice.

[77:29]

Great enlightening beings should know it thus. Furthermore, just as an echo arises due to mountains, valley, and sound, and has no form, cannot be seen, and though it has no discrimination, can follow all words, so also is the voice of Buddha. It has no form, cannot be seen, has no direction or location, yet is not without direction and location. It just emerges according to the conditions of sentient beings' inclinations and understandings. Its nature ultimately has no words, no information, and cannot be explained. This is the second characteristic of the voice of Buddha. Great enlightening beings should know it thus. Furthermore, it is like the heaven's great drum of law called Awakener. When the celestials act without restraint, the drum produces a voice in the sky saying, you should know that all pleasures are impermanent, unreal, illusory, changing and disintegrating in a moment.

[78:46]

They only fool the ignorant, causing attachment. Don't be indulgent, for the unrestrained fall into bad ways, and it is of no use to regret afterward. The indulgent celestials, having heard this voice, are greatly distressed and frightened. They leave the pleasures in their own abodes, go to the sovereign of gods, seek the truth, and practice the way. The sound of that drum has no master, no maker, no origin, no destruction, yet it can benefit infinite sentient beings. Know that Buddha likewise utters the voice of infinite sublime truths in order to awaken indulgent beings. The voice of non-attachment, the voice of non-indulgence, the voice of impermanence, the voice of suffering,

[79:47]

the voice of selflessness, the voice of impurity, the voice of annulment, the voice of nirvana, the voice of measureless spontaneous knowledge, the voice of incorruptible enlightening practices, the voice of all-pervasive effortless knowledge of Buddhas. These voices pervade the cosmos, awakening the beings therein. Countless sentient beings, having heard them, all become joyful and diligently cultivate good ways, each seeking emancipation by their respective vehicles of emancipation. That is, some practice the vehicle of listeners, some practice the vehicle of individual awakening. and some practice the unsurpassed great vehicle of enlightening beings. Yet the voice of Buddha does not remain in any place.

[80:49]

It has no speech. This is the third characteristic of the voice of Buddha. Great enlightening beings should know it thus. Again, it is like the case of the celestial concubine of the great Lord God named Beautiful Mouth, whose voice corresponds to a hundred thousand kinds of music, within each of which are also a hundred thousand different tones. Just as that goddess Beautiful Mouth produces countless sounds in one utterance, In the same way, Buddha produces innumerable voices in one utterance, according to the differences in mentalities of sentient beings, reaching them all and enabling them to gain understanding. This is the fourth characteristic of the voice of Buddha. Great enlightening beings should know it thus. Also, it is like the case of the great god Brahma abiding in the Brahma palace, uttering the voice of Brahma, which all the Brahma masses hear, while the sound of the voice does not go outside that group.

[82:04]

The Brahma divinities all think Brahma is speaking to them alone. The sublime voice of Buddha is also like this. All in the congregation at the site of enlightenment hear it, while the sound does not go outside that group. Why? Because those whose faculties are not yet mature cannot hear it. Those who hear the voice each think Buddha is talking to them alone. The voice of Buddha neither emerges nor remains, yet can accomplish all works. This is the fifth characteristic of the voice of Buddha. Great enlightening beings should know it thus. Also, just as waters are all of one flavor, but according to the difference of the vessel, water has distinctions, yet the water has no thought or discrimination. Similarly, the speech of Buddha is of one flavor only, the flavor of liberation.

[83:10]

but has innumerable distinctions according to the differences in mental vessels of sentient beings, yet without thought or discrimination. This is the sixth characteristic of the voice of Buddha. Great enlightening beings should know it thus. Also, it is like the case of the water spirit, heatless, producing great dense clouds covering the continent, showering sweet rain all over, so that the crops can grow and all the rivers, streams, springs, and lakes are full. This great rainwater does not come from the water spirit's body or mind, yet can benefit sentient beings in various ways. Similarly, Buddha produces the cloud of great compassion covering all worlds and the ten directions, showering the rain of immortal truth, causing all sentient beings to become joyful, increase in goodness,

[84:16]

and fulfill all vehicles of liberation. The voice of Buddha does not come from without and does not emerge from within, yet can benefit all sentient beings. This is the seventh characteristic of the voice of Buddha. Great enlightening beings should know it thus. Also, it is like when the water spirit thoughtful is going to shower rain, it does not do so immediately, but first produces great clouds covering the sky, remaining still for seven days, waiting for people to finish their work, because that water spirit is benevolent and compassionate and does not want to trouble them. After seven days, it showers a fine rain, moistening the earth. Similarly, when Buddha is going to shower the rain of truth, she does not do so at once, but first produces great clouds of teaching in order to mature sentient beings so they will not be startled or frightened.

[85:29]

After they are mature, she showers on all the rain of immortal truth, expounding the most profound, subtle, good teaching, gradually filling them with the flavor of the unexcelled teaching of omniscience of Buddhas. This is the eighth characteristic of the voice of Buddha. Great enlightening beings should know it thus. in the ocean is a great water spirit called magnificent array when it showers rain on the ocean it may shower rain in ten kinds of arrays or a hundred or a thousand or rain in a hundred thousand kinds of arrays The water has no discrimination. It is just the inconceivable power of the water spirit that causes its arrays to be infinitely different. Similarly, when Buddha teaches truth, It may be expressed in ten different tones, or a hundred, or a thousand, or a hundred thousand, or eighty-four thousand tones, explaining eighty-four thousand practices, up to countless hundreds of thousands of millions of tones, each explaining the truth in particular ways to gladden all who hear."

[86:55]

The voice of Buddha makes no discrimination. It is just that Buddhas, complete and pure in the profound realm of truth, are able to make various utterances in accord with the needs of sentient beings, making them happy. This is the ninth characteristic of the voice of Buddha. Great enlightening beings should know it thus. When the water spirit ocean wants to manifest the controlling power of the water spirit for the benefit of sentient beings to make them happy, it raises a great network of clouds from the earth to the heaven of control of others emanations covering all over. Those clouds are of infinite different colors. Some are the color of golden light. Some are the color of lapis lazuli light. Some are the color of silver light. Some are the color of crystal light.

[87:58]

Some are the color of emerald light. Some are the color of agate light. Some are the color of red pearl light. Some are the color of light of infinite fragrances. Some are the color of light of spotless cloth. Some are the color of light of pure water. Some are the color of light of various ornaments. This network of clouds, having spread all over, emits lightning of various colors. The golden clouds emit lapis lazuli lightning. The lapis lazuli clouds emit golden lightning. The silver clouds emit crystal lightning. The crystal clouds emit silver lightning. The emerald clouds emit agate lightning. The agate clouds emit emerald lightning. The infinite fragrance-colored clouds emit spotless cloth-colored lightning.

[89:04]

The spotless cloth-colored clouds emit infinite fragrance-colored lightning. The pure water-colored clouds emit various ornament-colored lightning. The various ornament-colored clouds emit pure water-colored lightning. Multi-colored clouds emit one-colored lightning. One-colored clouds emit multi-colored lightning. There also issue from the clouds various sounds of thunder, according to the minds of sentient beings, making them all happy. Sounds like goddesses singing, like celestial musicians playing, like water nymphs singing, like Gandharva girls singing, like Kinara girls singing, like earthquakes, like the waves and tides of the ocean. like the sovereign of beasts howling like beautiful birds calling as well as innumerable other kinds of sounds when the thunder has sounded there arises a cool breeze delighting the mind of sentient beings

[90:21]

Finally, it rains, various kinds of rain benefiting and comforting infinite beings. In all places, from the heavens to earth, the rain is different. On the ocean, it rains clear, cool water called endless. In the heaven of control of others' emanations, it rains various music such as pipes and flutes named beautiful. In the heaven of enjoyment of emanation, it rains jewels called radiating great light. In the heaven of happiness, it rains great ornaments called hanging crests. In the heaven of timely portion, it rains large beautiful flowers called various adornments. In the 33-fold heaven, it rains many sublime fragrances called pleasing. In the heaven of the four world guardians, it rains precious celestial robes called covering.

[91:27]

In the palace of water spirits, it rains red pearls called flowing light. In the palace of the titans, it rains weapons called conquering enemies. In the northern region of Earth, it rains various flowers called blooming. In the other regions of Earth, it also rains differently according to the place. Though the mind of the water spirit is impartial, without discrimination, simply because the roots of goodness of sentient beings are different, the rain has distinctions. Similarly, when Buddha, the truly enlightened, the supreme spiritual sovereign, wants to edify sentient beings with right teaching, first she spreads clouds of embodiments over the cosmos, appearing differently according to the inclinations of beings. For some beings she manifests clouds of mortal bodies.

[92:32]

For some, clouds of emanated bodies. For some, clouds of power bodies. For some, clouds of form bodies. For some, clouds of glorified bodies. for some clouds of virtue bodies, for some clouds of knowledge bodies, for some clouds of bodies whose powers do not deteriorate, for some clouds of bodies of fearlessness, for some clouds of cosmic bodies, Buddha covers all worlds with infinite such body clouds and manifests various kinds of lightning in accord with the individual differences and inclinations of sentient beings. For some beings, she manifests lightning called reaching everywhere. For some, lightning called boundless light. For some, lightning called penetrating the secret teaching of Buddha.

[93:38]

For some, lightning called reflected light. For some, lightning called illumination. For some, lightning called entering the door of endless mental command. For some, lightning called right mindfulness undisturbed. For some, lightning called ultimately incorruptible. For some, lightning called adaptively entering all states of being. For some, lightning called fulfilling all wishes and making everyone happy. Having manifested lightnings of infinite such lights, Buddha then produces infinite thunders of concentration according to the inclinations of sentient beings, the thunder of the concentration of well-aware knowledge, the thunder of the concentration of the refulgent, undefiled ocean, the thunder of the concentration of mastery of all the teachings.

[94:42]

the thunder of the adamantine wheel concentration, the thunder of the concentration symbolized by the polar mountain, the thunder of the ocean seal concentration, the thunder of the solar lamp concentration, the thunder of the inexhaustible treasury concentration, the thunder of the concentration of the indestructible power of liberation. After the thunder of infinite different concentrations such as these have emerged from the clouds of embodiments of Buddha, when about to shower the rain of truth, first she manifests an auspicious sign to awaken sentient beings. From the mind of unhindered compassion, she manifests the atmosphere of great knowledge of Buddha, called able to cause all sentient beings to develop inconceivable happiness and well-being.

[95:49]

Once this sign has appeared, the bodies and minds of all enlightening beings and sentient beings become clear and cool. After that, from the cloud of the great reality body of Buddha, the cloud of great compassion, the cloud of great inconceivability, showers the inconceivable far-flung rain of teaching, causing all beings, bodies, and minds to be pure." For enlightening beings sitting at the site of enlightenment, there showers a great rain of teaching called non-differentiation of the realm of reality. For enlightening beings in their final embodiment, there showers a great rain of teaching called enlightening beings' easy mastery of the esoteric teaching of Buddha. For enlightening beings to become fully enlightened in the next life, there showers a great reign of teaching called pure universal light.

[96:59]

For coronated enlightening beings, there showers a great reign of teaching called adornment by the embellishments of Buddhahood. For enlightening beings who have attained tolerance, there showers a great rain of teaching called flowers of knowledge with jewels of virtue blooming, not ceasing the compassionate practices of enlightening beings. For enlightening beings in progress, there showers a great reign of teaching called entering the profound method of manifestation of occult transformations and carrying on enlightening practice without stopping or wearying. For newly inspired enlightening beings, there showers a great rain of teaching called producing the practice of great love and compassion of Buddhas to save sentient beings. For those who seek the vehicle of individual enlightenment,

[98:04]

There showers a great reign of teaching called deeply knowing the principles of conditional origination, avoiding extremes, and attaining the non-decaying fruit of liberation. For those who seek the vehicle of listeners, there showers a great reign of teaching called cutting down all obstructing afflictions with the sword of great knowledge and wisdom. For stabilized and unstabilized sentient beings who accumulate roots of goodness, There showers a great rain of teaching called facilitating the accomplishment of various ways into the teaching, producing great happiness. The Buddha showers great rains of teaching like these in accordance with the mentalities of sentient beings filling all worlds. A Buddha, perfectly enlightened, is impartial in mind and does not begrudge the teaching.

[99:11]

Simply because the faculties and inclinations of sentient beings are not the same, the reins of teaching appear differently. This is the tenth characteristic of the voice of Buddha. Great enlightening beings should know it thus."

[99:29]

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