What is great enlightening beings great concentration of freedom in the elemental cosmos? Here the great enlightening beings enter concentration in the medium of their own eyes, in the mediums of their other senses, including the medium of their own minds. This is called freedom in the elemental cosmos. Enlightening beings enter this concentration in each pore of their bodies. They are spontaneously able to know all worldly beings, all worldly phenomena, and all worlds. They know ten quintillion worlds. They know incalculable numbers of worlds. They know as many worlds as atoms in untold Buddha lands. They see in all worlds when Buddhas emerge, congregations of enlightening beings filling them all, their radiant light clear, purely good, unalloyed, with great arrays of all kinds of treasures adorning them.

[01:04]

Therein the enlightening beings ceaselessly cultivate enlightening practices for an aeon or a hundred aeons or a thousand aeons or a million aeons or a billion aeons or countless aeons or untold aeons or for as many aeons as atoms in untold numbers of Buddha-lands. Also, they remain in this concentration through these immeasurable eons, also entering, also emerging, also perfecting worlds, also pacifying beings, also comprehending the elemental cosmos, also knowing all times, also expounding all truths, also manifesting all kinds of techniques of great spiritual powers without attachment or obstruction. Because they have attained freedom in the elemental cosmos, they ably analyze the eye, ear, nose, tongue, body, and intellect.

[02:13]

They ably analyze all manner of such distinctions to their furthest extent. Once enlightening beings ably know and see in this way, they are able to produce illumination of principles in a trillion concentration formulae, accomplish a trillion purifying practices, acquire a trillion eyes, fulfill a trillion mystic powers, enter a trillion trances, perfect a trillion psychic forces, nurture a trillion powers, fulfill a trillion aspirations, operate a trillion empowerments, demonstrate a trillion mystic metamorphoses, acquire a trillion freedoms of enlightening beings, fulfill a trillion aids to the path of enlightening beings, accumulate a trillion treasuries of enlightening beings, illumine a trillion methods of enlightening beings, expound a trillion doctrines, accomplish a trillion vows, produce a trillion dedications,

[03:28]

purify a trillion proper states of enlightening beings, comprehend a trillion teachings, reveal a trillion explanations, and cultivate a trillion purities of enlightening beings. These great enlightening beings also have innumerable virtues, measureless virtues, boundless virtues, incomparable virtues, uncountable virtues, incalculable virtues, unthinkable virtues, immeasurable virtues, unspeakable virtues, inexhaustible virtues. These enlightening beings have already prepared these virtues, accumulated them, arrayed them, purified them, clarified them, embodied them. They can produce them all. All are worthy of praise. They can make them endure.

[04:29]

They have perfected them all. When great enlightening beings dwell in this concentration, they are under the care of Buddhas of the East, whose names are as numerous as atoms in 10,000 incalculable numbers of Buddha lands. each name also applying to as many other Buddhas as there are atoms in 10,000 incalculable numbers of Buddha lands, each different. And the same is true of the Buddhas of the south, west, north, the four intermediate directions, and the zenith and nadir. Those Buddhas all appear before the enlightening beings and show them the pure lands of the Buddhas, tell them about the infinite bodies of the Buddhas, about the inconceivable eye of the Buddhas, the infinite ear of the Buddhas, the pure nose of the Buddhas, the pure tongue of

[05:32]

of the Buddhas, the non-dwelling mind of the Buddhas, and the unsurpassed spiritual powers of the Buddhas, causing them to cultivate the unexcelled enlightenment of Buddhas, to acquire the pure, clear voice of Buddhas. They reveal the non-regressive teaching of the Buddhas and the boundless congregations of the Buddhas, causing them to enter the infinite mystery of the Buddhas. They laud all the bases of goodness of the Buddhas and cause them to realize the equality of all Buddhas. They explain the lineage of Buddhas of past, present, and future, display the boundless forms of Buddhas, preach the teaching guarded by the Buddhas, utter the Buddha's subtle voice of truth, clearly discern the worlds of all Buddhas, extol the meditation of all the Buddhas, show the order of the assemblies of the Buddha's audiences, preserve the Buddha's inconceivable teaching, explain that all things are like magical productions, elucidate the inertness of the essence of all phenomena,

[06:53]

teach the highest principles, praise the infinite virtues of the enlightened, and cause the enlightening beings to enter the clouds of all concentrations and know their minds are like illusions, like emanations, boundless and inexhaustible. When great enlightening beings abide in this concentration of cosmic freedom, those Buddhas by names as numerous as atoms and ten thousand incalculable numbers of Buddhalands from each of the ten directions, with as many Buddhas as atoms and ten thousand incalculable numbers of Buddhalands in each name, simultaneously watch over the enlightening beings and enable them to acquire boundless bodies, enable them to attain unobstructed minds, enable them to attain unfailing recollection of all truths, enable them to attain certain comprehension of all truths, enable them to increase in intelligence and absorb all truths, enable them to clearly understand all truths, enable them to attain skill in spiritual capacities with power and keenness of all faculties, cause their sphere to be boundless, extending through the cosmos unceasingly,

[08:23]

enable them to attain unhindered knowledge, ultimately pure, and enable them to manifest attainment of Buddhahood in all worlds by mystical power. Enlightening beings in this concentration attain ten kinds of ocean. They attain the ocean of Buddhas because they see them all. They attain the ocean of sentient beings because they pacify them all. They attain the ocean of truths because they can comprehend them all by wisdom. They attain the ocean of lands because they go to them all by psychic realization of essenceless, uncreated spiritual powers. They attain the ocean of virtues because they cultivate them all to perfection. They attain the ocean of spiritual powers because they are able to manifest them extensively to awaken enlightenment.

[09:25]

They attain the ocean of faculties because they know all their various differences. They attain the ocean of minds because they know the infinite various different minds of sentient beings. They attain the ocean of practices because they can fulfill them all by willpower. They attain the ocean of vows because they cause them all to be fulfilled, eternally pure. Once great enlightening beings have attained to these ten oceans, they also attain ten kinds of excellence. They are foremost among all sentient beings. They are supremely outstanding among celestials. They are most powerful among Brahma monarchs. They have no attachments in any world. No one in any world can overshadow them. No demons can disturb them. They can enter any state of being without hindrance.

[10:30]

Wherever they may be born, they know it is not permanent. They attain mastery of all Buddha teachings. They can manifest all spiritual powers. Once great enlightening beings have attained these ten kinds of excellence, they also attain ten kinds of power cultivating practices in the realm of sentient beings. First is the power of courageous strength because they tame worldlings. Second is the power of energy because they never backslide. Third is the power of non-attachment because they get rid of defiling obsessions. Fourth is the power of silent calm because they have no disputes about anything. Fifth is the power to oppose or conform because they are free in the midst of all things. Sixth is the power of the nature of things because they attain mastery of all truths.

[11:33]

Seventh is the power of non-obstruction because their knowledge and wisdom is immensely vast. Eighth is the power of fearlessness because they can explain all truths. Ninth is the power of intellect because they can hold all truths. Tenth is the power of revelation because their knowledge and wisdom is boundless. These 10 kinds of power are immense powers, supreme powers, invincible powers, immeasurable powers, well-developed powers, immovable powers, enduring powers, powers of knowledge, powers of accomplishment, powers of supreme concentration, pure powers, extremely pure powers, powers of the body of reality, powers of the light of truth, powers of the lamp of the teaching, powers of the methods of the teaching, indestructible powers, powers of extreme strength, powers of great people, powers cultivated by good people, powers of attainment of true awareness, powers of roots of goodness accumulated in the past,

[13:00]

powers stabilizing immeasurable roots of goodness, powers stabilizing the realization of thusness, powers of meditation, powers enhancing the joy of enlightening beings, powers producing the pure faith of enlightening beings. powers increasing the heroism of enlightening beings, powers born of the aspiration for enlightenment, powers of enlightening beings' pure resolve, powers of the enlightening beings' supreme determination, powers of development of the roots of goodness of enlightening beings, powers of finding out the ultimate truth about all things, powers of the unobstructed body, powers of entry into the principles of skill in means of enlightenment, powers of the pure subtle truth, powers of stable force that cannot be upset, powers that all beings cannot overshadow.

[14:07]

These great enlightening beings can produce these virtuous qualities, can perfect them, fulfill them, illumine them, fully embody them, embody them everywhere, expand them, solidify them, enhance them, purify them, and purify them in all ways. No one can tell the bounds of these enlightening beings' virtues, knowledge, practice, teaching, freedom, austerities, accomplishments, purity, emancipation, or mastery of the teaching. Even in unspeakably many eons, no one could fully explain all the teachings that these enlightening beings have attained, have accomplished, have entered into, have actualized, have experienced, have contemplated, have realized, have purified, have comprehended, and have set up.

[15:15]

Great enlightening beings in this concentration are able to thoroughly know all the infinite concentrations there are, and the sphere of each concentration immeasurably vast, in each sphere clearly seeing entry, emergence and abiding, with their characteristics, manifestations, realms of action, concurrent experiences, inherent natures, extinctions and emancipations. They are like the palace of the great water spirit that negates the tormenting heat, from which flow four rivers that are free from turbidity and pollution and are clear as space itself. The lake there has on each of its four sides a mouth, from each of which flows a river. From the elephant mouth flows the Ganges River. From the lion mouth flows the Sita River.

[16:17]

From the ox mouth flows the Sindhu River. And from the horse mouth flows the Vakshu River. When the four great rivers flows forth, from the mouth of the Ganges River flows silver sand. From the mouth of the Sita River flows diamond sand. From the mouth of the Sindhu River flows gold sand, and from the mouth of the Vakshu River flows lapis lazuli sand. The Ganges River mouth is silver color. The Sita River mouth is diamond color. The Sindhu River mouth is golden, and the Vakshu River mouth is the color of lapis lazuli. Each river mouth is a league wide. After emerging, each river circles the Great Lake seven times and then flows off in its own direction, racing like quicksilver flowing into the ocean.

[17:23]

Between each turn of the rivers are red, blue, and white lotuses made of celestial jewels of extraordinary fragrance and pure color, their petals leaves and calyxes all made of gems spontaneously shining and reflecting each other and the heatless lake fifty leagues around its floor covered with beautiful jewel sands adorned with all kinds of crystals with innumerable exquisite jewels adorning its shores The wonderful fragrance of sandalwood is everywhere. Lotuses and other fine flowers fill the lake, and when the breeze stirs them, the breath of fragrance is carried afar, pervading everywhere. Flowery forests of jewel trees circle the lake, and when the sun comes out, they reflect everything in and outside the lake, joining the reflections and radiance into a network of light.

[18:27]

Myriad things are like this. far and near, high and low, broad and narrow, coarse and fine, even down to the tiniest grain of sand and moat of dust, all being beautiful jewels, clearly mirroring lights, all reflected in the orb of the sun, and all reflecting and re-reflecting each other." These reflections, neither increasing nor decreasing, neither merged nor separated, are clearly visible as though they were the original substance itself. Just as the Great Lake, heatless, pours forth four rivers from four mouths into the ocean, so also do great enlightening beings pour forth various practices from the four powers of understanding, ultimately to enter the ocean of omniscience.

[19:29]

Just as the great river Ganges streams silver sand from the silver elephant mouth, so do great enlightening beings, by means of the power of understanding meanings, explain all the doctrines expounded by all the Buddhas, producing all pure virtuous qualities, ultimately entering into the ocean of unobstructed knowledge. Just as the great river Sita streams diamond sands from the diamond-colored lion mouth, so do great enlightening beings by means of the power of understanding doctrines explain for all beings the adamantine sayings of the Buddha and elicit adamantine knowledge ultimately flowing into the ocean of unobstructed knowledge. Just as the great river Sindhu streams forth gold sand from the golden ox mouth, so do great enlightening beings, by means of the power of understanding of expressions, open up the understanding of beings by conditionally produced techniques in accord with the world, causing all to rejoice, taming and maturing them,

[20:54]

to ultimately enter the ocean of conditionally originated means. Just as the great river Vakshu streams forth lapis lazuli sands from the blue horse-mouth, so do great enlightening beings, by the power of understanding facilitating inexhaustible eloquence, shower countless teachings to refresh and enliven those who hear, ultimately to enter the ocean of the principles of Buddhahood. Just as the four great rivers enter the oceans in four directions after having circled heatless lake, so do great enlightening beings, accomplishing harmonious deeds, words, and thoughts, and accomplishing deeds, words, and thoughts guided by knowledge, flow in the four directions and ultimately enter the ocean of omniscience. What is meant by the four directions of enlightening beings?

[21:59]

They are seeing all Buddhas and attaining enlightenment, hearing all enlightening teachings and absorbing and retaining them, fulfilling all the practices of the ways of transcendence, expounding the teaching compassionately, satisfying sentient beings. just as the four great rivers circle the great lake and therein blue, red, and white lotuses fill everywhere. In the same way, great enlightening beings in their determination for enlightenment do not abandon sentient beings but teach them in order to pacify them and enable them to fulfill incalculable concentrations and see the purity of arrays of the Buddha lands. Just as the Great Lake Heatless is circled by jewel trees, so also do great enlightening beings cause the rings of adornments of the Buddha lands to appear, inspiring sentient beings to seek enlightenment.

[23:05]

Just as the Great Lake, heatless, is fifty leagues in length and breadth, and is clear and free from turbidity, so also is Great Enlightening Being's determination for enlightenment infinite, boundless, filled with virtues, pure, clean, and without turbidity. Just as the shores of the Great Lake Heatless are arrayed with countless treasures and sandalwood incense is scattered everywhere, so also are the shores of great vows of the determination for enlightenment of great enlightening beings adorned with countless treasures of the tenfold knowledge and sprinkled with the wonderful fragrance of all virtues. Just as the floor of the Great Lake Heatless is spread with gold sand and arrayed with all kinds of pearls, similarly, great enlightening beings' subtle knowledge observing everywhere is arrayed with all kinds of metaphysical treasures of the inconceivable liberation of enlightening beings, attaining unobstructed illumination of all truths,

[24:20]

abiding in the abode of all Buddhas, entering into all the most profound liberative techniques of enlightening. Just as the chief water spirit, heatless, is forever free from the torments of heat among the water spirits, in the same way, great enlightening beings are forever free from the anxieties and vexations of all worlds. though they be born therein, they are not affected or attached. Just as the four great rivers water the whole continent and then enter the ocean, likewise do great enlightening beings refresh celestial and human beings, ascetics and priests, with four rivers of knowledge, causing them to enter the great ocean of knowledge of unexcelled, complete, perfect enlightenment, adorned with four kinds of power— What are the four?

[25:23]

First is the river of the knowledge of vows, rescuing and pacifying all sentient beings, never ceasing. Second is the river of knowledge of transcendent ways, cultivating enlightening practices for the benefit of sentient beings, continuing past, future, and present without end, ultimately entering the ocean of knowledge of the Buddhas. Third is the river of knowledge of concentrations of enlightening beings arrayed with countless concentrations perceiving all Buddhas entering the ocean of Buddhas. Fourth is the river of knowledge of great compassion, with great universal compassion, autonomous, saving sentient beings everywhere, caring for them by appropriate means, ceaselessly, cultivating the way of esoteric virtues, ultimately entering the ocean of the ten powers.

[26:28]

Just as the four great rivers emerge from the lake heatless, and having streamed forth, are ultimately inexhaustible and enter the ocean. Similarly, great enlightening beings cultivate enlightening practice by the power of great vows, their independent knowledge and insight inexhaustible, ultimately entering the ocean of omniscience. Just as nothing can prevent the four great rivers from entering the ocean, similarly, great enlightening beings always diligently carry out the practical vows of universal good, perfect the light of all knowledge and wisdom, abide in the way of enlightenment of all Buddhas, and enter the knowledge of those who realize thusness without any hindrance. Just as the four great rivers rush into the ocean, never tiring, aeon after aeon, similarly, enlightening beings carry out the deeds of enlightening beings forever by the practical vows of universal good, entering the ocean of realization of thusness, never giving rise to weariness.

[27:44]

Just as when the sun comes out, the golden, silver, diamond, and lapis lazuli sands in Heatless Lake, as well as all the other jewels and treasures, are imbued with sunlight and reflect the golden sands and other treasures, each reflection also containing reflections of all the others, Everything mutually reflecting and re-reflecting ad infinitum without its obstruction. So is the experience of enlightening beings in this concentration. In each pore of their own bodies, they see as many Buddhas as atoms in untold Buddha-lands and also see those Buddha-lands enlightenment sites and audiences. They listen to the teaching of each Buddha, absorb and retain it, believe and understand it, and pay honor for untold billions of eons each without any notion of length or brevity of time.

[28:52]

Also, those audiences are not cramped therein. Why? Because with a subtle mind they enter into boundless realms of the cosmos, because they enter into peerless fruits of distinct actions, because they enter the sphere of inconceivable concentration, because they enter the sphere of inconceivable meditation, because they enter the sphere of fluidity of all Buddhas, because they gain the protection of all Buddhas, because they have acquired the great miraculous capacities of all Buddhas, because they have attained the ten powers of enlightened ones, which are difficult to attain and difficult to know, because they have entered the realm of fulfillment of the practical undertakings of universally good, enlightening beings, and because they have attained the indefatigable spiritual power of all Buddhas.

[29:58]

Though great enlightening beings can enter and leave concentration instantly, still they don't give it up. Even though remaining in concentration for a long time, they still have no attachment. Though they do not dwell on any object, yet they do not abandon all points of attention. Though they can enter into the realm of a single instant, yet to benefit all beings they manifest enlightening spiritual powers tirelessly. Though they enter equally into all phenomenal realms, they do not apprehend their boundaries. Though they have no abode and no location, yet they are always proceeding into the path of all knowledge. By the power of mystical projection, they enter everywhere into countless groups of beings and fully adorn all worlds. Though they are free from the erroneous conceptions of the world and are beyond the realm of all discriminations, yet they do not abandon forms in all their variety.

[31:10]

Though they are capable of fully equipping themselves with expedient skills, yet they are ultimately pure. Though they do not distinguish the various stages of enlightenment, yet they have already entered them all. Just as space, though containing all things, is apart from existence and nonexistence, in the same way great enlightening beings, though entering all worldly realms, are free from conceptions of the world. Though they strive to liberate all beings, yet they are free from conceptions of beings. Though they have profound knowledge of all phenomena, yet they are free from conceptions of phenomena. Though they enjoy seeing all Buddhas, yet they are free from conceptions of Buddhas. Though they skillfully enter various concentrations, yet they know all things are inherently thus and have no attachment.

[32:17]

Though they expound inexhaustible statements of the teaching with boundless intelligence, their minds always dwell on the truth beyond words. Though they enjoy contemplating the wordless teaching, they always manifest pure voices. Though they abide in the realm of all things beyond words, they always manifest various forms. Though they teach beings, they know all things are ultimately inherently empty. Though they diligently cultivate universal compassion and liberate beings, they know the realm of sentient beings is inexhaustible and has no dissolution. Though they realize the realm of reality is everlasting and invariable, they ceaselessly guide beings by reading their minds and giving them appropriate instruction.

[33:20]

Though they always rest in the abode of the enlightened, they always ceaselessly turn the wheel of the teaching, analytically expounding all kinds of truths with purity of knowledge and unhesitating expertise. This is the technical knowledge of the Great Enlightening Being's ninth concentration, the concentration of freedom in the elemental cosmos. What is Great Enlightening Being's unimpeded wheel concentration? When great enlightening beings enter this concentration, they abide in unobstructed physical, verbal, and mental action, live in Buddha lands free from obstruction, attain unobstructed knowledge of how to develop and perfect beings, acquire unobstructed knowledge of how to tame beings, radiate unobstructed light, cause networks of unobstructed light beams to appear, demonstrate unobstructed miracles on a vast scale, turn the unobstructed wheel of the pure teaching, and attain the unobstructed freedom of enlightening beings.

[34:39]

They enter into the powers of Buddhas, abide in the knowledges of Buddhas, perform the deeds of Buddhas, purify what Buddhas purify, manifest the spiritual powers of Buddhas, gladden the Buddhas, carry out actions of Buddhas, abide in the path of Buddhas, associate with innumerable Buddhas, perform the works of Buddhas, and succeed to the lineage of Buddhas. Once great enlightening beings are in this concentration, they investigate omniscience, contemplating it in general and in particulars. They accord with omniscience, reveal omniscience, concentrate on omniscience, see omniscience, see omniscience as a whole, and see omniscience in particulars. They forever advance and constantly continue the great vow, great will, great practice, great aim, great experience, great light, great manifestation, great care.

[35:55]

great miracle, and great path of the universally good, enlightening being without interruption, without retreating, without stopping, without changing, without wearying, without giving up, without distraction, without confusion. Why? These great enlightening beings, in the midst of all things, accomplish great undertakings, activate the great vehicle of universal enlightenment, and enter into the ocean of enlightening techniques of the Buddha teaching. By means of extraordinary willpower, they illumine the practices carried out by enlightening beings with their knowledge and wisdom and achieve skill in all of them. They fully accomplish enlightening beings' spiritual powers and miracles. They are able to care for and guard living beings, as do all the Buddhas of past, future, and present.

[37:02]

They always arouse great compassion for all living beings, and they attain the unchanging truth of the realization of thusness. Just as when someone puts a clear crystal on a colored robe, the crystal assumes the color of the robe without losing its own nature. In the same way, great enlightening beings, perfecting knowledge and wisdom as the jewel of the mind, observe all knowledge and all appears clearly. Yet they do not abandon the practices of enlightening beings. Why? Great enlightening beings undertake great vows to benefit all beings, to liberate all beings, to serve all Buddhas, to purify all worlds, to comfort all beings. They enter deeply into the ocean of truth, and to purify the realm of sentient beings, they manifest great mastery, provide for sentient beings, illumine the world,

[38:09]

and enter the boundless gate of teaching by phantom emanations without backsliding or growing wearied. Just as space holds myriad worlds, be they in the process of becoming or subsisting, without aversion or weariness, without wearing out or perishing, without dissolving or breaking down, without changing or varying, without differentiation, not giving up its own nature, because the inherent nature of space is to be thus. In the same way, great enlightening beings establish infinite vows to liberate all sentient beings without their minds wearying. Just as infinite beings, past, future, and present, pass away into nirvana without its ever rejecting or wearying, because the essential purity of all phenomena is called nirvana, in the same way, great enlightening beings appear in the world because they want to liberate all beings and enable them to be emancipated.

[39:21]

How could they become wearied in mind?" Just as universal knowledge, omniscience can enable all enlightening beings of all times to be born in the family of Buddhas and eventually enable them to attain supreme enlightenment without ever tiring, because omniscience is none other than the cosmos of realities and is not attached to anything at all. In the same way, great enlightening beings' minds abide equanimously in universal knowledge. How could they have any weariness of mind? These great enlightening beings have a lotus blossom that is as vast as the whole extent of the ten directions, adorned with untold numbers of petals, jewels, and fragrances. Those untold numbers of jewels each also reflect all kinds of jewels, pure, exquisite, extremely fine, resting on the blossom, emanating light beams of many colors, illumining all worlds of the ten directions without obstruction.

[40:35]

Webs of pure gold cover it, while jewel chimes gently swaying produce subtle tones that bespeak the elements of omniscience. This great lotus blossom incorporates the pure adornments of those who realize thusness, produced by all foundations of goodness with an auspicious sign as its emblem, manifested by spiritual power with myriad infinities of pure qualities, perfected by the wondrous path of enlightening beings flowing forth from the omniscient mind. The reflections of the Buddhas of the ten directions appear in it, and the world's gaze on it as on a monument of Buddha, and all beings who see it bow in respect. It is born of the true teaching of ability to comprehend illusion and is actually beyond any worldly comparison.

[41:38]

When an enlightening being sits on this blossom, the size of the enlightening being's body corresponds to the blossom. The miraculous empowerment of all Buddhas causes each pore of the enlightening being's body to emanate rays of light as numerous as atoms in untold billions of Buddha lands. each ray of light revealing jewels as numerous as atoms in untold billions of Buddha lands. Those jewels are all called treasuries of universal light and are adorned with various colors and characteristics made of infinite virtues. Nets of jewels and flowers cover them, scattering billions of superb fragrances. The arrays of innumerable various colors and forms also manifest ornamental canopies of inconceivable arrays of jewels.

[42:40]

Each jewel reflects pavilions as numerous as atoms and untold billions of Buddha lands, and each pavilion reveals as many lion thrones, each lion throne manifesting as many light beams, each light beam showing as many colors, each color showing as many orbs of light, each orb of light showing as many radiant jewel flowers, each flower showing as many pedestals, on each pedestal there appearing as many Buddhas, each Buddha displaying as many miracles, each miracle purifying as many congregations, with as many freedoms of Buddhahood appearing in each congregation, each freedom showing as many Buddha teachings, each Buddha teaching having as many scriptures, each scripture expounding as many doctrines, each doctrine having as many spheres of truth penetrated by adamantine knowledge,

[43:49]

different words each explaining each sphere of truth, maturing as many realms of sentient beings as atoms in untold billions of Buddha lands, each realm having as many beings as atoms in untold billions of Buddha lands, achieving peace in the Buddha teaching. Great enlightening beings in this concentration, causing infinite emanations of such miraculous scenes to appear, know they are all like mirages and are not obsessed by them or attached to them. They abide in the unimpeded realm of extremelessness, the unspeakable reality, inherent purity, the realm of reality, the true form, the nature of realization of thusness, which has no coming or going, which is not before or after, is infinitely profound, is realized by direct experience and spontaneously entered by knowledge and not understood from another.

[44:59]

Their minds are free from confusion and discriminatory conceptualization. They are lauded by all Buddhas. They flow forth from the power of the Buddhas and enter into the realm of all Buddhas. They directly witness essential nature as it really is with pure eyes and see everywhere with the eye of wisdom. They develop the enlightened eye and become bright lamps for the world. They coarsen the realm known to the eye of knowledge and are able to widely expound subtle truths. They develop the will for enlightenment and head for the highest humanity. They are not obstructed by any objects. They enter the seed nature of knowledge and produce all kinds of knowledge. They are detached from worldly things, yet they appear to live in the world, transforming beings through spiritual powers and taming them by appropriate means.

[46:05]

They are skilled in all such matters. Their virtues, understanding, and will are all thoroughly pure, extremely refined, and thoroughly developed. Their knowledge and wisdom are vast as space, and they are adept at observing the realms of the sages. Their faith, practice, and willpower are firm and steadfast, immovable. Their virtues are inexhaustible, admired by the world. In the ocean of omniscience, the place of great enlightenment, the treasury watched by all Buddhas, they collect myriad sublime jewels and become great sages. Just like lotus blossoms, they are inherently pure and clean, a delight and benefit to all who see them. The light of their knowledge illumines everywhere, and they see infinite Buddhas and clarify all truths.

[47:07]

Their actions are dispassionate and calm, and they are ultimately without impediment in realization of the teaching of Buddhas. By means of appropriate techniques, they always live by the virtuous action of enlightenment in which they are born. They embody the knowledge of enlightening beings and are leaders of enlightening beings, protected by all the Buddhas together. They attain the spiritual force of Buddhas and develop the spiritual body of Buddhas. Their mental powers are inconceivable. They are one pointed on the objective realm, yet objectless. Their activity is far-reaching, signless, unimpeded, infinite as the cosmos. The enlightenment, they realize, is like space, boundless, without binding attachment. They work for the universal wheel of all in the world, flowing from the foundations of goodness of the ocean of omniscience.

[48:17]

They are able to comprehend infinite objective realms. They have perfected the practice of pure generosity, live by the heart of enlightening, purify the seed of enlightening beings and are able accordingly to give birth to the enlightenment of the Buddhas. They are well versed in all the Buddha teachings and can employ them skillfully. They embody their subtle practices and achieve stable, enduring power. The autonomous spiritual powers of all Buddhas, which sentient beings can hardly hear of, the enlightening beings know entirely. They enter the gate of non-duality, abide in the formless truth, and though they have forever relinquished all forms, they are able to explain extensively all kinds of things according to the mentalities, inclinations, and understandings of sentient beings,

[49:21]

pacifying and satisfying them. The cosmos is their body. They are free from discriminatory thinking. The sphere of their knowledge is inexhaustible. Their will is always powerful. Their mind is always equanimous. They see the extent of the virtues of all Buddhas. They know the differences and order of all ages. They expose all truths, live peacefully in all lands, beautify all Buddha lands, manifest the light of all true principles, and expound the teachings of all Buddhas of past, future, and present. They point out the dwelling places of the enlightening beings, serve as lamps illumining the world, produce all roots of goodness, eternally detach from the world, and are forever born where the Buddhas are.

[50:23]

They acquire the knowledge and wisdom of Buddhas, which is supreme. They are in the care of all the Buddhas and have already entered the ranks of Buddhas of the future. They grow from association with good companions, and whatever they set their wills on bears fruit. They have great power and abide in lofty determination and are able to explain whatever they hear. Also, to show the roots of goodness of hearing the teaching, they abide in the sphere of reality, their minds unobstructed in the midst of all things. They do not abandon their practices but divorce discriminatory thought. Their minds have no stirring thoughts in the midst of all things. They acquire the illumination of knowledge and wisdom and destroy the darkness of ignorance.

[51:24]

They are able to clearly reflect all Buddha teachings. not destroying the various realms of existence they are born therein, and comprehend that all realms of existence fundamentally are inert. Their physical, verbal, and mental activities are all without extremes. Though they say all kinds of things by way of explanation in accord with local usage, they never destroy the truth which is beyond words. They enter deeply into the ocean of the enlightened, know that all things only have names and have no bonds or attachments to objects. They understand that all things are empty without existence. The practices they cultivate are born from the realm of reality. Like space, they are signless and formless. Entering deeply into the realm of reality, they explain everything, producing universal knowledge through a single object.

[52:34]

They contemplate the stage of the ten powers and cultivate it by knowledge. Knowledge is their bridge to omniscience. By the eye of knowledge they see things without obstruction and ably enter the various stages of enlightening. They know all kinds of principles, attain clear understanding of each and every facet of doctrine, and accomplish all their great undertakings. By this, great enlightening beings reveal the undifferentiated essence of all enlightened ones. This is the gate of unimpeded skill and means. This can produce all groups of enlightening beings. This state is only in the realm of concentration. This is able to plunge into omniscience. This is able to reveal all ways of access to concentration. This can enter unimpeded into all lands.

[53:41]

This can tame all sentient beings. This can abide in the realm of no beings. This can show all Buddha teachings. This does not apprehend any objects. Though they teach and explain at all times, they are always free from arbitrary conceptions and discriminatory thought. Though they know all things are inert, yet they are able to demonstrate all actions. Though they know the Buddhas have no duality, yet they are able to reveal the Buddhas. Though they know there are no forms, yet they explain all forms. Though they know there is no sensation, yet they explain all sensations. Though they know there is no perception, yet they explain all perceptions. Though they know there is no disposition, yet they explain all dispositions.

[54:42]

Though they know there is no consciousness, yet they explain all consciousnesses. They always reveal everything by means of the wheel of the Dharma. Though they know phenomena have no difference, yet they explain their aspects of differentiation. Though they know phenomena have no origin or annihilation, yet they explain all characteristics of origination and annihilation. Though they know phenomena have no coarseness or subtlety, yet they explain the coarse and subtle aspects of phenomena. Though they know all phenomena have no superiority, mediocrity, or inferiority, yet they can explain what is best. Though they know phenomena cannot be explained in words, yet they can speak pure words. Though they know phenomena have no inside or outside, yet they explain all internal and external phenomena.

[55:51]

Though they know phenomena cannot be comprehensively cognized, yet they explain various kinds of knowledge and contemplation. Though they know phenomena have no true reality, yet they expound a real path of emancipation. Though they know phenomena are ultimately inexhaustible, yet they can expound the exhausting of all taints. Though they know phenomena have no differences and no contradiction, yet they do not deny the differences among one another." Though they know things ultimately have no teacher, yet they always respect all teachers and those of experience. Though they know true understanding of things does not come from another, yet they always respect skillful guides. Though they know things are inoperative, yet they turn the wheel of the Dharma.

[56:54]

Though they know things have no origination, yet they point out causes and conditions. Though they know things have no precedent, yet they extensively explain the past. Though they know things have no aftermath, yet they extensively explain the future. Though they know things have no duration, yet they extensively explain the present. Though they know things have no creator, yet they explain the acts that form them. Though they know things have no causality, yet they explain the conglomerated causes. Though they know things have no comparison, yet they explain the ways of equality and inequality. Though they know things have no verbal explanation, yet they definitively explain the things of past, present, and future.

[57:56]

Though they know things have no basis of support, yet they expound attainment of emancipation based on what is good. Though they know things have no body, yet they extensively explain the body of reality. Though they know the Buddhas of past, present, and future are boundless, yet they can explain how there is only one Buddha. Though they know things have no form, yet they can manifest various forms. Though they know things have no vision, yet they can expound many views. Though they know things have no specific marks, yet they can explain all kinds of specific marks. Though they know things have no objective sphere, yet they can extensively expound the spheres of knowledge. Though they know things have no differentiation, yet they explain the various differences in fruits of action.

[59:02]

Though they know things have no escape, yet they explain pure practices for emancipation. Though they know things are fundamentally permanent, yet they explain all things in flux. Though they know things have no illumination, yet they always extensively explain means of illumination. When great enlightening beings enter the circle of knowledge of this immensely powerful concentration, they are then able to witness the truth of all Buddha teachings, able to proceed into the Buddha teachings, able to accomplish them, able to fulfill them, able to build them up, able to clarify them, able to live by them, able to comprehend them in harmony with the inherent nature of all things. And yet these great enlightening beings do not entertain the idea that there are so many enlightening beings, so many principles of enlightening beings, so many ultimate ends of enlightening beings, so many illusory ultimate ends, so many fabricated ultimate ends,

[60:20]

so many attainments of spiritual powers, so many attainments of knowledge, so many meditations, so many realizations, so many aims, so many realms. Why? Because the concentration of enlightening beings is thus in essence, is thus without bounds, is thus transcendent. This concentration has various spheres, various powers, various deep entries. That is to say, it enters untold gates of knowledge. It enters arrangements beyond discriminatory thought. It enters boundless excellent ways of transcendence. It enters countless meditation states. It enters untold hundreds of thousands of millions of far-reaching cognitions. It enters vision of boundless exalted treasuries of Buddhas.

[61:21]

It enters objective worlds ceaselessly. It enters into pure application of the aids to the path of enlightenment. It enters into great psychic powers of strong and keen faculties. It enters into objective worlds without hindrance to the mind. It enters into the eye that sees the equality of all Buddhas. It enters into the development of the high-minded practices of universal good. It enters into the state of the celestial body of subtle knowledge. It enters into explanation of the knowledge and wisdom of the enlightened. It enters into production of incalculable mystical projections. It enters into production of ways into the inexhaustible knowledge of all Buddhas. It enters into clarification of the autonomous knowledge of the universally good enlightening being.

[62:25]

It enters into revelation of incomparable all-sided knowledge. It enters into universal awareness of all subtle realms in the cosmos. It enters into the light of all higher knowledge. It enters into universal revelation of all subtle realms in the cosmos. It enters into the reaches of all magical powers. It enters into the sphere of teachings of all intellectual powers. It enters into the body of knowledge omnipresent throughout the cosmos. It enters into accomplishment of the path of action extending everywhere. It enters into ability to remain in all different concentrations. And it enters into knowledge of the mind of all Buddhas. These great enlightening beings abide in the practice of universal good and enter untold billions of concentrations in every successive instant, yet they do not see anything prior to the concentration of universal good and the adornments of the realm of Buddhahood.

[63:43]

Why? because they know all things are ultimately inexhaustible, because they know all Buddha lands are boundless, because they know all realms of sentient beings are inconceivable, because they know the past has no beginning, because they know the future has no end, because they know the present is boundless, comprehending all space and the whole cosmos, because they know the realm of all Buddhas is inconceivable, because they know the practices of enlightening beings are countless, because they know the realms explained by the intellectual powers of all Buddhas are unspeakably boundless, and because they know illusory mental objects are infinite. Just as a wishing jewel grants all wishes, satisfying endless seekers without losing its power, in the same way, a great enlightening being entering this concentration knows the mind is like an illusion and produces all objects everywhere inexhaustibly.

[65:00]

Why? The great enlightening being accomplishes the knowledge of unimpeded action of universal good and observes infinite extensive illusory realms, seeing them as like reflected images without increase or decrease. Just as ordinary people individually give rise to mental states, past, present, and future, without bound, without cease, without end, the continuous flow and change of their mental states going on unbroken Inconceivably, in the same way, great enlightening beings entering this concentration of access to universal illusion have no bounds and are unfathomable. Why? Because of the infinite phenomena in the universally good enlightening beings' door of access to universal illusion.

[66:01]

Just as when the water spirits shower rain, the raindrops are like wheel hubs without bound. The clouds are not exhausted, though they shower so much rain, this being the realm of non-striving of the water spirits. In the same way, great enlightening beings in this concentration enter the universally good enlightening beings' door of concentration, door of knowledge, door of teaching, door of perception of Buddha, door of traveling everywhere, door of mental freedom, door of empowerment, door of mystical projection, door of spiritual powers, door of phantom emanations, door of the illusory quality of all things, door filled with untold numbers of enlightening beings, door of approach to Buddhas as numerous as atoms in untold Buddha lands, door of entry into the unspeakably vast network of illusions, door of knowledge of untold numbers of immense different Buddha lands,

[67:21]

door of knowledge of untold numbers of worlds with substantial nature and without substantial nature, door of knowledge of the thoughts of untold numbers of sentient beings, door of knowledge of untold numbers of distinctions in time, door of knowledge of the becoming and disintegration of untold numbers of worlds, and door of knowledge of untold numbers of inverted and upright Buddha-lands. They know all these as they really are in a single instant. When they enter in this way, there are no bounds, there is no end. They are not tired, not wearied. They do not stop, do not rest, do not withdraw, do not slip. In all things they do not dwell on untruth. Constantly meditating rightly, they do not become either oblivious or excited.

[68:26]

They seek omniscience without ever retreating or giving up. They become lamps to light up the world in all Buddha lands. They operate untold numbers of cycles of the teaching. With sublime intelligence, they question the enlightened, never reaching a point of exhaustion. They demonstrate the attainment of the Buddha way without bound. They pacify sentient beings, never giving up. They always diligently practice the undertakings of universal good, never ceasing. They manifest bodies of infinite forms without end. Why? Just as fire burns unceasingly whenever the appropriate conditions are present, in the same way great enlightening beings see the realms of sentient beings the realms of reality and the realms of worlds as boundless as space in a single instant they are able to go visit as many buddhas as atoms and untold buddhalands

[69:32]

in the company of each Buddha, enter untold different aspects of omniscience, cause untold beings to give up attachments for the sake of the Way and cultivate virtue and be ultimately purified, cause untold enlightening beings who have not yet attained certainty about the practice of the vows of universal good to attain certainty, and to abide securely in the way of knowledge of universal good, by innumerable means enter untold different ages, becoming, subsisting, disintegrating, of past, present, and future, and in the different realms of those untold eons of becoming, subsistence, and disintegration, produce as many great vows of great compassion and pacify all sentient beings. What is the reason? These great enlightening beings, for the purpose of liberating all sentient beings, cultivate the practice of universal good, develop the knowledge of universal good, and fulfill the undertakings of universal good.

[70:46]

Therefore, enlightening beings should diligently cultivate practice in such types of action, such perspectives, such powers, such greatness, such infinity, such inconceivability, such all-sided illumination, such presence with all Buddhas, such protection by all Buddhas, such consummation of past roots of goodness, such imperturbable concentration wherein the mind is unimpeded, getting rid of all burning afflictions without wearying or backsliding with steadfast will and courage, following the realm of concentration into the stage of inconceivable knowledge, not depending on words, not clinging to the world, not grasping phenomena, not producing discriminatory thoughts, not becoming attached to worldly things, not thinking about objects.

[71:51]

In terms of knowledge of the teachings, they should just abide by them and not try to measure them. This refers to associating with the omniscient and understanding the enlightenment of the Buddhas, attaining the light of truth and shedding it on the foundations of goodness of all sentient beings, pulling sentient beings out of the realm of demons and enabling them to enter the realm of the Buddha teachings, causing them not to give up great aspirations, to earnestly examine the path of emancipation, to expand the sphere of purity, to accomplish the means of transcendence, to develop profound faith in all Buddhas. They should always look into the nature of all things without quitting, even for a moment, They should know that their own bodies and the nature of things are universally equal.

[72:53]

They should clearly understand the doings of the world and point out wisdom and means that accord with truth. They should always be energetic without lapsing. They should observe the paucity of roots of goodness in themselves and should strive to increase the roots of goodness in others. They should themselves cultivate the path of universal knowledge. They should strive to expand the sphere of enlightening beings. They should gladly approach expert teachers. They should associate with fellow practitioners. They should not discriminate among Buddhas. They should not give up detachment from thought. They should always abide in the impartial realm of reality. They should know all states of mind and consciousness are illusory. They should know all events in the world are like dreams.

[73:56]

They should know the appearance of the willpower of the Buddhas is like reflected images. They should know all great actions are like emanations. They should observe all phenomena as like magic tricks. They should know all things that are born and perish are like echoes. They should know all the Buddha lands they go to have no substantial nature. They should never tire of asking Buddhas for teaching. They should diligently carry on education to enlighten all beings, never abandoning them. They should unremittingly expound the teachings in a timely fashion in order to pacify all sentient beings. Great enlightening beings thus practice the deeds of universal good, thus fulfill the sphere of action of enlightening beings, thus master the way of emancipation, thus absorb and hold the teachings of the Buddhas of past, present, and future, thus investigate all aspects of knowledge, thus reflect on the unchanging truth,

[75:14]

Thus purify powerful determination. Thus believe in all enlightened ones. Thus know the immense power of Buddhas. Thus make certain the unimpeded mind. Thus take care of all living beings. When great enlightening beings enter this concentration of great knowledge and wisdom wherein the universally good enlightening being abides, there appear before them as many Buddhas as atoms in untold Buddha lands from untold numbers of lands in the ten directions, each Buddha having as many names as atoms in untold lands, each name also including untold numbers of Buddhas. These Buddhas give the enlightening beings the memory power of the enlightened, so they do not forget the realm of Buddhahood. They give them ultimate knowledge of all things, so they may enter omniscience.

[76:20]

They give them definitive wisdom cognizant of the various meanings of all teachings, enabling them to absorb and hold all Buddha teachings and to enter into them without impediment. They give them unexcelled enlightenment so they can enter universal knowledge and open up their awareness of the cosmos of reality. They give them the ultimate wisdom of enlightening beings, enabling them to attain the light of all truths, to be free from darkness. They give them non-receding knowledge so that they know appropriate and inappropriate timing and guide sentient beings with skill and means. They give them the unobstructed intellectual powers of enlightening beings, enabling them to understand boundless truths and explain them inexhaustibly.

[77:22]

They give them the power of spiritual capacities and production of mystical projections, enabling them to manifest untold numbers of different bodies with boundless forms and appearances, all variously different, to awaken sentient beings. They give them universal speech, enabling them to manifest untold numbers of different sounds and various languages to enlighten sentient beings. They give them power that is not wasted to enable all sentient beings who see them or hear their teachings to achieve development and not waste the experience. Because great enlightening beings fulfill universally good practice in this way, they acquire the power of the enlightened, purify the path of emancipation, are imbued with universal knowledge, and by means of unimpeded intellectual powers, spiritual faculties, and mystical emanations, ultimately harmonize and pacify all sentient beings.

[78:40]

full of the spiritual force of enlightenment, they purify universally good practice, abide in the path of universal good, and operate the subtle cycles of teaching of all Buddhas forever and ever to pacify all living beings. Why? When these great enlightening beings accomplish the practices of enlightening beings guided by such lofty great vows, they become teachers of all worlds, sums of truth for all worlds, moons of knowledge for all worlds. They become lofty polar mountains for all worlds, majestically standing out high, steadfast, immutable. They become shoreless oceans of knowledge for all worlds. They become bright lamps of right teaching for all worlds, illumining everywhere, boundlessly, continuously, uninterrupted.

[79:44]

They reveal boundless pure virtues for all sentient beings, inducing them to live steadily based on virtuous qualities and foundations of goodness." They act in accord with universal knowledge and their great vows are impartial. They cultivate the far-reaching practice of universal good and are always able to inspire countless beings. Persisting in untold numbers of concentrations of great efficacy, they manifest great freedom. These enlightening beings attain such knowledge, verify such principles, thoroughly abide by and clearly see such truths, acquire such spiritual powers, sojourn in such realms, manifest such mystical projections, produce such spiritual communications, always abide in great compassion, always help sentient beings,

[80:53]

show sentient beings the true path of peace and serenity, set up the great banner of light of virtue and knowledge, experience inconceivable liberation, abide in the liberation of universal knowledge, reach the other shore of liberation of Buddhas, having learned and mastered the aspects of expedient means of inconceivable liberation, enter the doors of differentiation of the cosmos without confusion, freely roam in the untold numbers of concentrations of universal good, and abide in rapidly expanding knowledge, their minds and intellects unimpeded. Their minds always abide in ten great metaphysical treasuries, remembering all Buddhas, remembering all Buddha teachings, great compassion to pacify all beings, knowledge to reveal inconceivable pure lands, certain understanding entering deeply into the realm of Buddhahood,

[82:04]

Enlightenment equal in all features in all Buddhas, past, present, and future. Non-impediment and non-attachment. The signlessness of all things. The equal roots of goodness of all Buddhas, past, present, and future. The guiding knowledge of the cosmic, non-discriminatory physical, verbal, and mental actions of all Buddhas of past, present, and future. contemplation of all Buddhas of all times being born, leaving home, going to the site of enlightenment, attaining true awakening, turning the wheel of the teaching, and finally passing utterly away, all in the space of an instant. These 10 great metaphysical treasuries are immensely vast, without measure, incalculable, unthinkable, inexplicable. They are inexhaustible, difficult to bear, impossible for any and all worldly knowledge to expound.

[83:11]

These great enlightening beings have already reached the transcendental consummation of the practices of universal good and have witnessed the pure truth. Their willpower is immense. They teach sentient beings innumerable roots of goodness and increase all the powers of enlightening beings. In every succeeding moment, they fulfill all the virtues of enlightening beings, accomplish all practices of enlightening beings, attain the methods of mental command of all Buddhas, and absorb and hold the teachings of all Buddhas. though they always abide in the reality of true thusness, yet they adapt to all conventional terms to show the ways to pacify and harmonize all sentient beings. Why? Because when great enlightening beings are in this concentration, they are naturally like this.

[84:13]

By means of this concentration, great enlightening beings acquire the vast knowledge of all Buddhas. They gain the free intellectual powers to skillfully explain all great teachings. They attain the unhesitating expertise that is most excellent and pure in the world. They gain entry into knowledge of all concentrations. They master all enlightening beings' skillful techniques. They find the door of illumination of all truths. They reach the final consummation of the way to comfort all worldly beings. They know what is timely and what is not for all sentient beings. They illumine everywhere in the worlds of the ten directions. They enable all living beings to attain higher knowledge. They are unexcelled teachers of all worlds.

[85:16]

They persist in all virtues. They reveal pure concentration to all sentient beings and enable them to enter supreme knowledge. Why? When great enlightening beings cultivate practice in this way, they benefit living beings, so they increase great compassion, so they draw near to worthy associates, so they see all Buddhas, so they comprehend all truths. so they go to all lands, so they enter all regions, so they enter all worlds, so they realize the equality of all things, so they know the equality of the Buddhas, so they abide in the equanimity of universal knowledge. In this practice, they carry out this kind of action, no other. They abide in the mind that is not complacent. They abide in the mind that is not distracted or confused.

[86:19]

They abide in the mind that can concentrate on one point. They abide in the mind that diligently cultivates enlightenment. They abide in the certain mind. They abide in the non-changing mind. In this manner do they think, act, and reach the ultimate end. Great enlightening beings have no different speech or action. They speak and act thus. Why? Just as, for example, adamant is unbreakable and gets its name from that, never being apart from unbreakability, in the same way, great enlightening beings get their name from their various practical principles and are never apart from them. Just as gold gets its name from its beautiful color and is never apart from its beautiful color, so do great enlightening beings get their name from their virtuous acts and are never apart from good deeds.

[87:24]

Just as the sun gets its name from its orb of light and is never apart from the orb of light, so do great enlightening beings get their name from the light of wisdom and are never apart from the light of wisdom. Just as the polar mountain, wonderfully high, gets its name from its four jewel peaks rising high over the ocean, never leaving its four peaks, in the same way, great enlightening beings get their name from their roots of goodness standing out loftily in the world, never giving up roots of goodness. Just as the ground gets its name from sustaining everything, never giving up its supportive ability, so do great enlightening beings get their name from liberating all, never leaving great compassion. just as the ocean gets its name from taking in myriad waters never rejecting water so do great enlightening beings get their name from their great vows never for a moment giving up the vow to liberate sentient beings

[88:38]

Just as a military leader gets her name from ability to learn and practice methods of battle, never abandoning this ability, so do great enlightening beings get their name from being able to learn and practice such concentration until they accomplish omniscience, never abandoning this practice. Just as a world ruler commands the continents, always diligently protecting all living beings so they will always be happy and will not suffer unnatural death, so do great enlightening beings entering such great concentrations always strive to transform and liberate all sentient beings until they effect their ultimate purification. Just as seeds planted in the ground can eventually grow stalks and leaves, so great enlightening beings cultivating the practice of universal good can cause all sentient beings good qualities to grow.

[89:47]

just as great clouds shower rain during the hot months of summer and cause all seeds to grow. Similarly, great enlightening beings entering such great concentrations, cultivating enlightening practice, shower the rain of the great teaching, which can cause all sentient beings to be ultimately purified, ultimately serene, ultimately peaceful, ultimately transcendent, ultimately happy, ultimately free from doubt. They are the ultimate field of blessings for sentient beings, enabling their actions to become purified, enabling them all to abide in the path of non-regression, enabling them alike to attain omniscience, enabling them to attain emancipation from the world, enabling them all to attain ultimate knowledge, enabling them all to attain the ultimate truth of the enlightened ones, placing all sentient beings in the realm of universal knowledge.

[91:00]

Why? When enlightening beings accomplish this teaching, their knowledge and wisdom are clear and comprehensive. They enter the door to the cosmos of reality and are able to purify the inconceivably infinite practices of enlightening beings. That is to say, they are able to purify all knowledge because they seek omniscience. They are able to purify sentient beings because they cause them to be pacified. They are able to purify lands because of constant dedication. They are able to purify things because of perfect knowledge. They are able to purify fearlessness because they have no timidity. They are able to purify unhindered intellect because they teach skillfully. They are able to purify mental command because they have mastered all the teachings.

[92:02]

They are able to purify the practice of association because they see all Buddhas appearing in the world. Great enlightening beings in this concentration attain untold myriads of such pure qualities because they gain mastery of such realms of concentration, because they are empowered by all Buddhas, because they are borne along by the power of their own roots of goodness, because they enter the great magnificent force of the stage of knowledge and wisdom, because of the strength of guidance of worthy associates, because of crushing the power of all demons, because of the pure power of roots of goodness in proportion, because of the power of great vows, because of the power of the full development of the roots of goodness they have planted, and because of the unopposed power of inexhaustible virtue transcending all worlds.

[93:05]

Great enlightening beings in this concentration attain ten things that are the same as in all Buddhas, past, future and present. They acquire the same variegated arrays of marks and refinements as all Buddhas. They are able to emanate networks of pure light, the same as all Buddhas. They perform miracles and displays of spiritual power to attune and pacify sentient beings, the same as all Buddhas. Their boundless physical bodies and universal voices are the same as those of all Buddhas. They manifest pure Buddha-lands according to the actions of sentient beings, the same as all Buddhas. They are able to remember the speech of all sentient beings, the same as all Buddhas. With inexhaustible intellectual powers, they teach in accord with the mentalities of sentient beings, developing wisdom in them, the same as all Buddhas.

[94:13]

Their lion's roar is fearless as they enlighten living beings by innumerable teachings, the same as all Buddhas. By great spiritual power, they enter past, present, and future in a single instant, the same as all Buddhas. They are able to show all sentient beings the adornments of the Buddhas, the powers of the Buddhas, and the states of the Buddhas, the same as all Buddhas. Then the enlightening being Universal I said to the enlightening being universally good, If great enlightening beings attain such things the same as the Buddhas, why are they not called Buddha? Why are they not called ten-powered? Why are they not called omniscient? Why are they not called those enlightened in all things? Why can they not be called Universal I? Why are they not called unhindered seers in all realms?

[95:18]

Why are they not called aware of all things? Why are they not called those who abide in the state of non-duality with the Buddhas of past, present, and future? Why are they not called those who dwell in absolute reality? Why do they still carry out the practical undertakings of universal good without rest? Why can they not find the ultimate end of the cosmos and give up the path of enlightening beings? Universally good said to universal I, very good offspring of Buddha, as you say, if these great enlightening beings are the same as all Buddhas, why are they not called Buddha and so on? And why can they not give up the path of enlightening beings? These great enlightening beings, having already ably practiced the various activities and undertakings of all enlightening beings of past, future, and present worlds, and entered the realm of knowledge, are then called Buddha, unceasingly cultivating the enlightening practices cultivated by the Buddhas.

[96:36]

they are called enlightening beings. Having completely entered the powers of the enlightened, they are called ten-powered. Ceaselessly carrying out the activities of universal good after having attained the ten powers, they are called enlightening beings. Knowing all truths and being able to explain them, they are called omniscient. Though able to expound all truths, yet never ceasing to think about each truth with versatility, they are called enlightening beings. Knowing all things are non-dual, They are called enlightened in all things, skillfully examining the path of differentiation of all things, dual and non-dual, ceaselessly developing further and further. They are called enlightening beings. Able to clearly see the realm of the universal I, they are called universal I. Though able to witness the realm of the universal I ceaselessly developing in every moment, they are called enlightening beings.

[97:49]

Able to clearly perceive all things without any obscurity or barrier, they are called unimpeded seers. Always diligently remembering the unimpeded seers, they are called enlightening beings. Having attained the eye of knowledge of all Buddhas, they are called aware of all things. Observing the Buddha's correctly awakened eye of knowledge without slacking, they are called enlightening beings. Abiding in the abode of Buddhas, not other than Buddhas, they are called those who abide in a state of non-duality with the Buddhas. Cultivating various knowledges and the care of the Buddhas, they are called enlightening beings. Always observing the limit of reality of all worlds, they are called those who dwell in absolute reality.

[98:50]

Though always observing absolute reality of all things, yet neither entering it experientially by extinction nor abandoning it, they are called enlightening beings, not coming, not going, without sameness or difference, all such distinctions having ceased forever. Such are called those who have set their undertakings to rest, Extensively cultivating fulfillment without turning back, they are called those who have not ceased the undertakings of universal good. Perfectly knowing the cosmos has no bounds and all things are one form which is formless, this is called reaching the ultimate end of the cosmos and giving up the way of enlightening beings. Though knowing the cosmos has no bounds, yet knowing all various different forms, evolving a mind of great compassion and liberating beings forever and ever without wearying,

[100:00]

This is called the universally good, enlightening being. It is like the case of the monarch of elephants who lives in a jewel cave in a gold mountain. The cave has jewel railings all around, jewel trees in rows, gold nets covering above. The elephant's body is pure white like jade or snow and sports gold banners. It is ornamented with gold and a jewel net covers its trunk with jewel bells hanging down. Its limbs are fully developed and it has six tusks. It is dignified and handsome, pleasing to all who see it. It is well-trained and docile. If the emperor of gods wants to go somewhere, the elephant immediately knows her intention and disappears from the jewel cave to appear in heaven before the emperor of gods.

[101:04]

By magical powers, it transforms its appearance in various ways, causing its body to have 33 heads, magically producing seven tusks on each head, magically producing seven lakes on each tusk, with seven lotus blossoms in each lake, with seven nymphs on each blossom, simultaneously playing 100,000 celestial melodies. At this point, the emperor of gods mounts this bejeweled elephant and proceeds from the unsurpassable palace to the flower garden, which is filled with white lotuses. When the emperor of gods gets to the flower garden, she dismounts from the elephant and enters a palace arrayed with all jewels. Attended by countless nymphs, she enjoys their singing and playing. At that point, the elephant monarch again magically conceals her elephant form and appears as a god, having a good time in the lotus garden along with the other gods and the nymphs.

[102:19]

Her physical features, aura, clothing, comportment, speech and looks being just like the other gods indistinguishable from them so that it is impossible to tell whether it is the elephant or a god so similar are they That elephant monarch in its jewel cave in the Gold Mountain, without any transformation, goes to heaven to make offerings to the empress of gods, produces various enjoyable things, and experiences celestial pleasures no different from the gods. Similarly, For great enlightening beings, cultivation of the practice of the vows and concentrations of the universally good enlightening being are their ornaments of jewels. The seven limbs of enlightenment are the enlightening beings' bodies. The lights they emanate are nets.

[103:22]

They set up the banner of the great teaching, ring the bells of the great teaching. Great compassion is their cave. Steadfast great vows are their tusks. Knowing and wise, fearless as lions, their heads are wrapped with the turban of truth. They reveal mysteries and reach the other shore of the practice of vows of enlightening beings. Wanting to sit on the seat of enlightenment, achieve universal knowledge, and attain perfect enlightenment, they develop and expand the great undertakings of universal good without retreating, without resting, without stopping, without giving up great compassion, energetically liberating suffering sentient beings forever and ever, not giving up the path of universal good, actualizing perfect enlightenment.

[104:24]

They manifest untold numbers of doors to attainment of true awareness, reveal untold cycles of teaching, manifest untold doors of profound determination, and in untold vast lands show the door of manifestation of nirvana. They appear to live in untold different worlds, cultivating the practice of universal good. They manifest untold Buddhas attaining perfect enlightenment under enlightenment trees in untold lands. with untold congregations of enlightening beings drawing near and encircling them, sometimes attaining true enlightenment after cultivating universally good practice for an instant or for a moment or for an hour or for a day or for a fortnight or for a month, or for a year, or for countless years, or for an aeon, and so on, up to attaining true enlightenment after untold aeons of cultivating universally good practice.

[105:38]

Also, they are leaders in all Buddha lands, approaching the Buddhas, paying respects to them, and presenting offerings to them, and soliciting teaching. They examine the realm of illusion and purify enlightening beings' infinite practices, infinite knowledges, various miracles, various powers, various kinds of wisdom, various states, various psychic faculties, various freedoms, various liberations, various understandings, and various methods of teaching and training. The great enlightening beings' original bodies do not perish or vanish, but by the power of action and will they appear transfigured in these ways. Why? Because they want to pacify all sentient beings by the free spiritual powers of universal good.

[106:44]

to enable untold numbers of sentient beings to attain purity, to cause them to forever cut off the cycle of birth and death, to purify and magnify the worlds, always to see all Buddhas, to enter deeply into the stream of all Buddha teachings, to remember the lineage of Buddhas of past, present, and future, to remember the teachings and the reality of all Buddhas of the Ten Directions, to cultivate all practices of enlightening beings to fulfillment, to enter the stream of universal good and be able to realize omniscience independently. You should observe these great enlightening beings not giving up the practice of universal good, not stopping the path of enlightening beings, seeing all Buddhas, realizing all knowledge,

[107:48]

freely employing the elements of omniscience. Just as the elephant king goes to heaven without leaving its elephant body, is ridden by a god, experiences celestial bliss, romps in celestial play, serves the Lord of the gods, and sports with the celestial nymphs the same as the gods, no different, in the same way, great enlightening beings, not giving up the practices of the great vehicle of universal goodness, not retreating from their vows, attain the freedom of Buddha, one imbued with universal knowledge, experience the liberation of Buddhas, achieve thorough purity without hindrance or obstruction, have no attachments to any worlds, have no discriminatory concepts about the Buddha teaching.

[108:50]

Though they know all things are equal and non-dual, yet they always clearly see all Buddha lands. though they are already equal to the Buddhas of past, present and future, yet they continue to cultivate the conduct of enlightening beings. Great enlightening beings live by this great principle of the undertaking of universal good. Know that these people's minds are pure. This is the great knowledge of the superior mind of the great concentration of the unimpeded wheel, the tenth concentration of great enlightening beings. These are the ten great spheres of concentration practiced by the universally good enlightening being in which great enlightening beings abide.

[109:45]

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