Then the enlightening being universally good, to again clarify what she meant, spoke these verses. When a billion-world universe is about to dissolve, the power of being's virtue announces that the four meditations are peaceful and painless, causing them to leave desire when they have heard. Ten-powered Buddha, also like this, produces a sublime voice pervading the cosmos, explaining that conditioned states are painful and impermanent, so beings may cross for good the sea of birth and death. Just as a canyon deep in the mountains echoes any sound, and though it accords with others' voices, the echo has no discrimination, so also is the speech of Buddha revealed according to the maturity of faculties, causing them to be controlled and happy, yet without self-consciousness of preaching.

[01:04]

As the celestial drum called Awakener vibrates with the sound of the law in the sky, admonishing the self-indulgent celestials, causing them to give up attachments when they hear, so too is the drum of Buddhist teaching like this, producing various wonderful sounds, awakening all living beings so they all realize enlightenment. The Lord God has a precious concubine who voices all kinds of music, producing a hundred thousand sounds in one voice, with a hundred thousand tones in each sound. The voice of Buddha is also like this, producing all tones in one voice, different according to beings, characters, and inclinations, causing each to end afflictions when they hear. Just as the monarch Brahma utters a sound which makes all Brahmas happy, the voice reaching only Brahmas, no one else, each thinking she alone hears it,

[02:14]

so also does the Buddha utter a word which fills the cosmos, yet only reaches the faithful, because the faithless cannot receive it. Just as all waters are of one and the same essence, with no difference in flavor, but the land they are on and the vessels they are in are not the same, so that causes them to be variously different. The voice of omniscience is similar to this. The essence of truth has one flavor, undifferentiated, yet according to beings' actions which are not the same, it causes them to hear in various different ways. When the water spirit, heatless, showers rain to moisten the land, causing plants and trees to grow, the rain does not come from its body or mind. Likewise, the wondrous voice of Buddhas rains throughout the cosmos, filling all, fostering good and extinguishing evil, but not coming from inside or outside.

[03:24]

Just as the water spirit thoughtful raises clouds for seven days before raining, waiting for all people to finish their work and then showering rain for their benefit, the teaching of Buddha is likewise first civilizing beings and developing them and afterward expounding the profound truth so the hearers will not be frightened. The water spirit great adornment in the ocean showers ten arrays of rain, or a hundred, a thousand, a hundred thousand. Though the water is one flavor, the arrays are different. The ultimate teacher likewise explains ten or twenty teachings, or a hundred, a thousand, up to infinity, without any notion of difference. The supreme water spirit ocean covers the earth with clouds.

[04:26]

The rain in each place is different, but the spirit has no thought of distinction. Likewise, Buddha, sovereign of truth, extends clouds of great compassion in all directions, raining differently for each practitioner, yet without discriminating among them. How should great enlightening beings know the mind of Buddha, the truly awake? The mind, intellect, and consciousness of Buddha are ungraspable. One can know the mind of Buddha only in terms of the infinity of knowledge. Just as space is the resting place of all things, while space has no resting place, so also is the knowledge of Buddha the resting place of all mundane and transcendental knowledge, while the knowledge of Buddha has no resting place. This is the first characteristic of the mind of Buddha.

[05:27]

Great enlightening beings should know it thus. Just as the realm of truth always produces the liberations of Buddhist followers, individual illuminates, and enlightening beings, while the realm of truth has no increase or decrease, in the same way, the knowledge of Buddha always produces all kinds of worldly and transmundane knowledge without itself increasing or decreasing. This is the second characteristic of the mind of Buddha. Great enlightening beings should know it thus. just as the ocean water flows under the continents and islands so that all who drill for water find it, yet the ocean does not form any notion of itself giving out water. In the same way, the water of the ocean of knowledge of Buddha flows into the minds of all sentient beings so that if they examine things and practice ways of entering truth,

[06:33]

they will find knowledge pure and clear with lucid understanding. Yet the knowledge of Buddha is equal, non-dual, without discrimination. But according to the differences in sentient beings' mental patterns, the knowledge they obtain is not the same. This is the third characteristic of the mind of Buddha. Great enlightening beings should know it thus. In the ocean, there are four jewels imbued with infinite qualities that produce all the precious jewels in the ocean. If these jewels were not in the ocean, it would be impossible to find even one jewel. What are these four? One is called accumulation of treasures. Another is called inexhaustible treasury. Another is called removal of burning heat.

[07:35]

The other is called replete with adornments. These jewels cannot be seen by any ordinary people or sea creatures Why? The monarch water spirit ocean, because the jewels are magnificent with perfect lines and proportions, keeps them in a deeply hidden place within the palace. The great ocean of knowledge of Buddha similarly has four great jewels of knowledge with infinite qualities of knowledge and virtue, whereby are produced all the jewels of knowledge of the stages of learning and beyond learning of ordinary people, Buddhist followers, and individual illuminates, and of enlightening beings. What are the four? They are the jewel of great knowledge of unattached skill in means, the jewel of great knowledge of skillfully distinguishing the conditioned and the unconditioned,

[08:39]

the jewel of great knowledge analytically explaining countless things without violating the essential nature of things, and the jewel of great knowledge knowing appropriate and inappropriate timing without ever amiss. If these four jewels were not in the Buddha's ocean of knowledge, not a single being would ever be able to enter the great vehicle of liberation. These four jewels of knowledge cannot be seen by unworthy beings. Why? Because they are kept in the deeply secret treasury of Buddha. These four jewels of knowledge are even, symmetrical, straight and true, immaculately beautiful, and able to universally benefit all enlightening beings, enabling them to attain the light of knowledge. This is the fourth characteristic of the mind of Buddha.

[09:42]

Great enlightening beings should know it thus. Also, the ocean has four joules of blazing light spread on its floor, which by nature are extremely fiercely hot. They are able to drink up and shrink the immeasurable quantities of water poured in by all the rivers, so that the ocean neither increases nor decreases. What are these four? One is called solar matrix. The second is called removing moisture. The third is called flame light. The fourth is called thorough exhaustion. If these four jewels were not in the ocean, the whole world up to the highest heaven of material existence would all be flooded. The light of this great jewel solar matrix, when it shines on seawater, turns it to milk.

[10:46]

The light of the great jewel removing moisture, when it shines on the milk, turns it to cream. the light of the great jewel flame light when it shines on the cream turns it to butter the light of the great jewel thorough exhaustion when it shines on the butter turns it to ghee blazing like fire consuming it without remainder Buddha's ocean of great knowledge similarly has four kinds of jewels of great knowledge with light of immeasurable power. When the light of these jewels of knowledge touches enlightening beings, it ultimately causes them to attain the great knowledge of Buddha. What are the Four? They are the jewel of great knowledge stopping all the waves of scattered goodness, the jewel of great knowledge eliminating all emotional attachment to the teachings, the jewel of great knowledge of the universal illumination of the light of intelligence, the jewel of great knowledge of boundless effortlessness equal to Buddha,

[11:58]

When enlightening beings practice the methods of fostering enlightenment, they rouse innumerable waves of scattered goodness, which all worldly beings, celestials, humans, or titans cannot destroy. When Buddha touches those enlightening beings with the light of the jewel of great knowledge of stopping all the waves of scattered good, It causes them to leave behind the waves of scattered good, keep their minds on one point, and dwell in concentration. Then, touching the enlightening beings with the light of the jewel of great knowledge, removing all emotional attachment to the teachings, causes them to give up clinging to the taste of concentration and awaken great spiritual powers. Then, touching the enlightening beings with the light of the jewel of great knowledge of the universal intelligence causes them to relinquish the occult powers they exercise and to engage in the active employment of great science.

[13:14]

Then, touching the enlightening beings with the light of the jewel of great knowledge of boundless effortlessness equal to Buddha causes them to relinquish the active exercise of great science they have been engaged in so that they finally reach the equanimity of Buddhas and cease all effort completely. Without the contact of the great light of these four jewels of knowledge of Buddha, it would be impossible for a single enlightening being to attain Buddhahood. This is the fifth characteristic of the mind of Buddha. Great enlightening beings should know it thus. The million lands from the sphere of water up to the heaven of neither perception nor non-perception, the abodes of sentient beings in the realm of desire, the realm of form, and the formless realm, all arise from space and rest in space.

[14:19]

Why? Because space is everywhere. But though space contains all the realms of desire, form, and formlessness, yet it has no discrimination. The knowledge of Buddha is also like this. The knowledge of listeners, the knowledge of individual illuminates, the knowledge of enlightening beings, the knowledge of formulated practices, and the knowledge of unformulated practices all arise from the knowledge of Buddha and rest in the knowledge of Buddha, because the knowledge of Buddha pervades all. Though it contains innumerable knowledges, it has no discrimination. This is the sixth characteristic of the knowledge of Buddha. Great enlightening beings should know it thus. Atop the snowy mountains, there is an excellent medicinal tree called inexhaustible roots.

[15:22]

The roots of that medicinal tree grow from 168,000 leagues all the way down to the adamantine ground and the sphere of water. When that medicinal tree grows roots, it causes the roots of all trees on the continent to grow. When the medicinal tree grows a stem, it causes the stems of all trees on the continent to grow. The same is true of the branches, leaves, flowers, and fruits. The roots of the medicinal tree can grow stems, and the stems can grow roots. The roots are inexhaustible, so it is called inexhaustible roots. That medicinal tree can foster growth everywhere except for two places where it cannot perform the beneficial action of promotion of growth, that is, in the pits of hell and in the sphere of water, yet it has no aversion to them.

[16:25]

The great tree of the supreme medicine of the knowledge of Buddha, likewise, by past development, fully perfects all good qualities of knowledge, shades all realms of sentient beings, and destroys all the miseries of bad states. Universal compassion and commitment form its roots. It is born from the seed of true knowledge of all Buddhas. It is steadfast and immovable. Skill and means is its trunk. The transcendent perfections of cosmic knowledge are its branches. Meditations, liberations, and the great concentrations are its leaves. mental command, intellectual skills, and the elements of enlightenment are its flowers, and the ultimate unchanging liberation of Buddhas is its fruit. Why may the medicinal tree of knowledge of Buddha be called inexhaustible roots?

[17:28]

Because of ultimately never ceasing, because of not stopping enlightening activity. The practice of enlightening beings is the nature of Buddha. The nature of Buddha is the practice of enlightening beings. Therefore, it can be called inexhaustible roots. When the roots of the medicinal tree of Buddha knowledge grow, it causes enlightening beings to grow the root of great love and compassion, which does not abandon sentient beings. When its trunk grows, it causes all sentient beings to grow the trunk of profound determination with steadfast vigor. When its branches grow, it causes all enlightening beings to grow the branches of all transcendent ways. When its leaves grow, it causes enlightening beings to grow the leaves of pure conduct, austerity, virtue, paucity of desire, and contentment.

[18:35]

When its flowers grow, it causes all enlightening beings to be replete with the flowers of magnificent arrays of the marks and embellishments of virtues. When its fruit grows, it causes all enlightening beings to gain the fruits of acceptance of non-origination up to acceptance of coronation by all Buddhas. The supreme medicine tree of knowledge of Buddha cannot perform its beneficial growth fostering function in two places only. In those in the two vehicles of individual salvation who have fallen into the abyss of non-doing and in unsuitable sentient beings with rotten roots of goodness who are sunk in the floodwaters of erroneous views and cravings. Yet Buddha never has rejected these people. The knowledge of Buddha has no increase or decrease because its roots are stable and grow ceaselessly.

[19:42]

This is the seventh characteristic of the mind of Buddha, Great enlightening beings should know it thus. When the Ionic Holocaust starts in the universe, it burns up all the plants and trees and even the mountains, consuming all without leaving anything. Suppose someone picked up some dry straw and threw it in that fire. Do you think it could do aught but burn? No. It is more possible for that straw not to burn than for Buddha's knowledge, analyzing all sentient beings, all lands, all ages, and all phenomena of all times, not to know something. Why? Because that knowledge impartially comprehends all clearly. This is the eighth characteristic of the mind of Buddha. Great enlightening beings should know it thus.

[20:46]

When a gale destroys the worlds, a great wind called destruction arises, able to pulverize the billion worlds of the universe, their iron mountains and so on to smithereens. There is another wind called blocker circling the billion world universe, blocking the gale of destruction so that it cannot reach the worlds in other places. Without this blocking wind, all the worlds in the ten directions would be completely destroyed. Buddha similarly has a great wind of knowledge called extinguisher, which can extinguish the afflictions and habit energies of all great enlightening beings, and a great wind of knowledge called skillful sustaining, which skillfully sustains the enlightening beings whose faculties are not yet mature. not letting the extinguishing whirlwind totally eliminate all their afflictions and habit energies.

[21:51]

Without Buddha's skillfully sustaining wind of knowledge, countless enlightening beings would fall into the states of those content with individual salvation. By this knowledge, enlightening beings are enabled to transcend the stages of the two lesser vehicles of individual salvation and abide in the ultimate rank of Buddha. This is the ninth characteristic of the mind of Buddha. Great enlightening beings should know it thus. There is nowhere the knowledge of Buddha does not reach. Why? There is not a single sentient being who is not fully endowed with the knowledge of Buddha. It is just that because of deluded notions, erroneous thinking, and attachments, they are unable to realize it. If they would get rid of deluded notions, then universal knowledge, spontaneous knowledge, and unobstructed knowledge would become manifest.

[22:56]

It is as if there were a great scripture equal in extent to a billion-world universe in which are written all the things of the universe. There are written the things of the iron peripheral mountains to an extent equal to those mountains. There are written the things on the land to an extent equal to the land. There are written the things in the million-world galaxies to an extent equal to the galaxies. There are written the things in the thousand-world systems to an extent equal to the systems. There are written the things in the continents to an extent equal to the continents, and so on. The things of the oceans, the polar mountains, the abodes of earth and sky, the celestial abodes in the sky of the desire realm, the abodes in the form realm, the abodes in the formless realm are each written down to an equivalent extent.

[24:03]

Though this scripture is equal in measure to a billion-world universe, yet it entirely rests in a single atom. And as this is so of one atom, it is also true of all atoms. Then suppose someone with clear and comprehensive knowledge, who has fully developed the celestial eye, sees these scriptures inside atoms not benefiting sentient beings in the least, and with this thought, I should, by energetic power, break open those atoms and release those scriptures so that they can benefit all sentient beings. then employs appropriate means to break open the atoms and release the great scriptures to enable all sentient beings to benefit greatly. Similarly, the knowledge of Buddha, infinite and unobstructed, universally able to benefit all, is fully inherent in the bodies of sentient beings, but the ignorant, because of clinging to deluded notions, do not know of it, are not aware of it, and so do not benefit from it.

[25:16]

Then the Buddha, with the unimpeded, pure, clear eye of knowledge, observes all sentient beings in the cosmos and says, How strange! How is it that these sentient beings have the knowledge of Buddha but in their folly and confusion do not know it or perceive it? I should teach them the way of sages and cause them forever to shed deluded notions and attachments so they can see in their own bodies the vast knowledge of Buddhas, no different from the Buddhas. Then Buddha teaches them to practice the way of sages so they get rid of deluded notions, after which they realize the infinite knowledge of Buddha and aid and comfort all living beings. This is the tenth characteristic of the mind of Buddha. Great enlightening beings should know it thus. Great enlightening beings should know the mind of Buddha who has realized thusness and is completely awake in terms of such infinite, unimpeded, inconceivably great characteristics.

[26:30]

Then the great enlightening being universally good, in order to explain again what she meant, spoke in verse. If you want to know the mind of Buddhas, observe the Buddha's knowledge. Buddha's knowledge has no resting place, just as space rests on nothing. sentient beings' various inclinations and knowledge of expedience all rest on Buddha's knowledge, while Buddha's knowledge rests on nothing. The liberations of Buddhas, disciples, and the self-enlightened all depend on the reality realm, while reality has no increase or decrease. Buddha's knowledge similarly produces all knowledges without increase or decrease, without beginning or end. Just as water flows under the ground, so those who seek it find it.

[27:33]

Without thought, without end, it's effective power all pervasive. Buddha knowledge is also like this, being in all creatures' minds. If any work on it with diligence, they will soon find the light of knowledge. Just as the water spirit has four jewels which produce all gems hidden in a secret place where ordinary people cannot see, so too do Buddha's four knowledges produce all knowledge, while no one can see them except great enlightening beings. As in the ocean are four jewels which can drink up all the waters so that the ocean does not overflow and does not increase or decrease, likewise does Buddha's knowledge stop waves and remove attachment to teachings. Boundlessly great and vast, it produces enlightening beings and Buddhas.

[28:36]

From the nadir to the summit of being, the desire, form, and formless realms all rest in space, while space does not discriminate. The knowledge of enlightening beings, of disciples, and the self-enlightened all rest in the knowledge of Buddha, while Buddha knowledge has no discrimination. On the snowy mountains is a medicine called inexhaustible roots, which can make all trees grow, their roots, trunks, leaves, flowers, and fruits. Buddha's knowledge too is like this, grown from the seed of enlightenment. Once enlightenment is attained, it also produces the practices of enlightening beings. If someone puts a handful of straw in the Ionic fire, where even diamond blazes, the straw could not but be burned. The ages and lands of all times and the sentient beings therein, Buddha completely knows more surely than the burning of that straw.

[29:48]

There is a wind called destruction, which can pulverize a universe. If not stopped by another wind, destruction would reach infinite worlds. The great wind of knowledge is also like this. Extinguishing the delusions of enlightening beings, there is another wind of skillfulness, enabling them to live in the land of Buddhahood. It is as there is a great scripture equal in extent to a universe existing inside one atom and in all atoms as well. Someone with intelligence and wisdom sees all clearly with pure eyes and breaks the atoms, releasing the scriptures for the benefit of all beings. Buddha knowledge likewise is in all beings' minds. Wrapped up in deluded thoughts, they are unaware, unknowing. The Buddha's great compassion causes them to get rid of deluded ideas so knowledge can appear and benefit enlightening beings.

[30:58]

How should great enlightening beings know the sphere of Buddha who has realized thusness and is completely awake? Knowing the spheres of all worlds by means of unobstructed, unimpeded knowledge is the sphere of Buddha. knowing the spheres of all times, all lands, all things, and all beings, the undifferentiated sphere of true thusness, the unobstructed sphere of the reality realm, the boundless sphere of absolute truth, the unquantified sphere of space, and the objectless sphere is the sphere of Buddha. Just as the spheres of all times and so on up to the objectless sphere are all infinite, so is the sphere of Buddha infinite. Just as the objectless sphere has no existence in all places, so also does the sphere of Buddha have no existence in all places.

[32:08]

Great enlightening beings should know the sphere of mind is the sphere of Buddha. Just as the sphere of mind is measureless and boundless without bondage or liberation, so too is the sphere of Buddha measureless and boundless without bondage or liberation. Why? Because by such and such thoughts there are infinite such and such manifestations. It is like when the great water spirit showers rain according to will. The rain does not come from inside or outside. The sphere of Buddha is also like this. According to such and such thoughts, there are infinite such and such manifestations, yet they do not come from anywhere in the ten directions. Just as the water of the ocean all comes from the mental power of the monarch water spirit, so too does the water of the ocean of omniscience of all Buddhas all come from the Buddhas' past vows.

[33:18]

The ocean of omniscience is infinite, boundless, inconceivable, and inexpressible. But I will tell something of it by way of simile, so please listen carefully. The southern continent has 2,500 rivers which flow into the ocean. The western continent has 5,000 rivers which flow into the ocean. The eastern continent has 7,500 rivers which flow into the ocean. The northern continent has 10,000 rivers which flow into the ocean. These four continents thus have 25,000 rivers which continuously flow into the ocean. What do you think? Is that a lot of water? Yes, indeed. There is also a water spirit 10 light beams, which rains even more water than that into the ocean.

[34:20]

The water spirit 100 light beams rains even more water than that into the ocean. The water spirits' magnificent arrays, thoughtful, thundering, joy, infinite light, continuous shower, great victory, great surge, and 8 billion more such water spirits each rain more and more into the ocean. The child of the water spirit ocean, named Rose Apple Banner, rains even more than that. The water in the abode of the water spirit, ten light beams, flows into the ocean even more than the aforementioned. The water in the palace of the water spirit, hundred light beams, flows into the ocean even more. The water of the palaces of each of the water spirits, each with more and more water, flows into the ocean, and the water in the palace of the water spirit Rose Apple Banner, child of the water spirit ocean, which is yet more, also flows into the ocean.

[35:34]

The water in the palace of the water spirit ocean, which is even more, surges forth into the ocean. The water it produces is violet, and it surges forth at regular times, so the tide of the ocean is regular. Thus the ocean's water is infinite, its treasures are infinite, its creatures are infinite, and the earth it rests on is infinite too. Do you think that the ocean is infinite or not? It is truly infinite, incomparably so. The infinity of this ocean does not come up to the smallest fraction of the infinity of the ocean of Buddha knowledge. Similes are made for beings according to their mentalities, but the sphere of Buddha is beyond similitude. Great enlightening beings should know that the ocean of knowledge of Buddha is infinite because of ceaseless cultivation of all enlightening practices from the very first determination for enlightenment.

[36:47]

They should know that the collection of treasures therein is infinite because all elements of enlightenment, the seeds of the three treasures, continue unending. They should know the sentient beings in which it dwells are infinite because it is used by all listeners and self-illuminates, those still learning and those beyond learning. They should know the ground it rests on is infinite because it is the abode of all enlightening beings, from the first stage of joy to the ultimate stage of non-obstruction. Great enlightening beings, in order to enter infinite knowledge and benefit all sentient beings, should know the sphere of Buddha in this way. Then Universally Good uttered these verses to again explain her meaning. As the sphere of mind is infinite, so is the sphere of Buddhas.

[37:51]

As the sphere of mind is born from intellect, so should the sphere of Buddha be seen. The water spirits, without leaving their places, shower rain by the power of mind. Though the rain does not come from or go anywhere, yet it falls everywhere according to the minds of the spirits, the ten-powered sage, in like manner, does not come from anywhere or go anywhere. to those with pure minds appearing physically, vast as the cosmos, yet fitting in a pore. The treasures of the ocean are infinite, so are its creatures and ground. The nature of the water is one flavor, equal without distinction, while those born therein each receive benefit. The ocean of Buddha knowledge is also thus. All it contains is infinite.

[38:53]

Those in the stages of learning and no learning all gain benefit therein. How should great enlightening beings know the conduct of Buddha? Great enlightening beings should know unobstructed action is the conduct of Buddha. They should know the conduct of true thusness is the conduct of Buddha. Just as true thusness is not born in the past, does not move into the future, and does not arise in the present, likewise, the conduct of Buddha is not born, does not move, and does not arise. Just as the realm of reality is not quantified or unquantified because it has no form, likewise the conduct of Buddha is not quantified or unquantified because it has no form. It is as if a bird flew through the sky for a hundred years.

[39:56]

The places it passed and those it had not passed would both be immeasurable because the realm of space has no boundaries. In the same way, if someone spent trillions of eons expounding the particulars of the conduct of Buddha, what was explained and what was not yet explained would both be immeasurable, because the action of Buddha has no bounds. buddha completely enlightened engaged in unobstructed action has no dwelling place yet can show what she does to all beings and enables them to go beyond all obstructed paths once they have seen this it is as when the golden winged monarch of birds flies in the sky It circles and hovers, observing the dragon palaces in the ocean with its clear eyes, exerting its forceful strength.

[40:58]

It churns the ocean waters with its wings, causing the waters to part, and snatches dragons, male or female, whose life it knows is about to end. The golden-winged bird monarch Buddha in like manner, engaged in unimpeded action, observes all sentient beings in all abodes in the cosmos with the clear Buddha eye. If any have planted roots of goodness that have developed to maturity, the Buddha exerts the forceful ten powers and with the two wings of tranquility and insight churns the waters of emotion of the ocean of birth and death, causing the water to part, then snatches those beings, places them in the Buddha teaching, and causes them to stop all deluded notions and false descriptions, and abide in the non-discriminatory unobstructed action of the enlightened just as the sun and moon travel alone through the sky conferring benefit on sentient beings with no notion of where they come from or where they are going

[42:13]

Likewise, the Buddhas, by nature fundamentally silent and extinct, without discrimination, appear to course all universes, performing Buddha work to benefit sentient beings without cease, yet not producing false notions of coming from somewhere or going somewhere. Great enlightening beings should see and know the actions conducted by Buddha in terms of infinite such means, infinite natures and characteristics. Then universally good, to recapitulate, uttered these verses. Just as true thusness is not born, does not perish, has no location, and cannot be seen, likewise the action of the great benefactor transcends in the triple world and cannot be measured. The reality realm is not the reality realm, yet not not the reality realm.

[43:18]

It is not quantified and not unquantified. The action of the great worthy is also thus, neither quantified nor unquantified, because there is no body. If a bird flies for billions of years, the sky behind and ahead are equal, no different. When the Buddha's conduct is expounded for eons, the told and the untold cannot be measured. The golden bird in the sky watches the sea, parts the waters and snatches dragons. The ten-powered can pull out virtuous people, remove them from the sea of existence and rid them of delusion. Like sun and moon traversing the sky, shining on all without distinction, the world-honored traverses the cosmos, teaching beings without stirring a thought. How should great enlightening beings know the attainment of enlightenment of Buddha?

[44:26]

They should know that Buddha's attainment of enlightenment has no view of any phenomena, is impartial toward things, has no doubts, no duality, no signs, no activity, no cessation, no measure, no boundaries, Avoiding extremes, abiding in the middle way, it is beyond all verbal explanation. Buddha knows the thoughts and mental patterns of all sentient beings, their faculties, dispositions, inclinations, afflictions, obsessions, and habits. In sum, Buddha instantly knows all things in all times. It is as the ocean can reflect the physical forms of all sentient beings on earth and therefore is called the ocean. The enlightenment of the Buddhas is also like this, reflecting the thoughts, faculties, dispositions and inclinations of all sentient beings, yet without reflecting anything.

[45:36]

Therefore it is called the enlightenment of the Buddhas. The enlightenment of Buddhas cannot be expressed in writing, cannot be reached by any verbal expression, cannot be explained in any language, but it is expediently elucidated according to need. When Buddhas attain true awakening, they acquire a body equal in extent to all sentient beings, a body equal in extent to all phenomena, a body equal in extent to all lands, a body equal in extent to all times, a body equal in extent to all Buddhas, a body equal in extent to all languages, a body equal in extent to true thusness, a body equal in extent to the cosmos, a body equal in extent to space, a body equal in extent to the realm where there is no obstruction, a body equal in extent to all vows, a body equal in extent to all practices, and a body equal in extent to the ultimately calm realm of nirvana—

[46:53]

As are the bodies they acquire, so is their speech and mind. They attain measureless, countless such pure spheres of body, speech, and mind. Upon attaining true awakening, Buddhas see within their body all sentient beings attaining true awakening and see all sentient beings enter nirvana, all of the same nature, which is no nature. no nature of what kind, that is, no nature of appearances, no nature of exhaustion, no nature of birth, no nature of destruction, no nature of self, no nature of non-self, no nature of living being, no nature of non-living being, no nature of enlightenment, no nature of the cosmos, no nature of space, and also no nature of attaining true awakening.

[47:57]

By knowing all things are natureless, a Buddha attains omniscience and by great compassion continues to save sentient beings. Just as space never increases or decreases whether all worlds become or disintegrate, because space has no birth, similarly the enlightenment of Buddhas has no increase or decrease whether there is attainment of enlightenment or not, because enlightenment has no signs or countersigns, no unity and no variety. Suppose someone were able magically to produce as many minds as grains of sand in the Ganges River, and each mind also produced as many Buddhas as grains of sand in the Ganges River, all featureless, formless, and signless, and continue to do so incessantly throughout as many eons as there are grains of sand in the Ganges River.

[49:05]

How many Buddhas do you think would be magically produced by that person's magically produced minds? The enlightening being, Wondrous Qualities of Natural Origination of Buddha said, As I understand your meaning, magical production and non-production are equal and have no distinction. How can you ask how many there would be? The enlightening being universally good said, Very good. It is as you say. Even if all sentient beings were to instantly attain enlightenment, that would be equal to not attaining enlightenment, no different. Why? Because enlightenment is signless. If it has no signs, it has no increase or decrease. Great enlightening beings should thus know that attainment of true awakening, the same as enlightenment, is uniformly formless.

[50:06]

A Buddha, attaining true awakening by the means of unity, enters the concentration of thoroughly aware knowledge and, having entered it, manifests in one vast body attaining true awakening as many bodies as there are sentient beings dwelling in that body. As this is so of one vast body attaining true awakening, so it is of all vast bodies attaining true awakening. Buddha has infinite such doors of attainment of true awakening. Therefore, you should know that the bodies Buddha manifests are infinite. And because they're infinite, we say the body of Buddha is infinite realms equal to the realms of living beings. Great enlightening beings should know that in one pore of Buddha's body are Buddha bodies as numerous as all sentient beings.

[51:09]

Why? Because the body of the Buddha's attainment of true awakening ultimately has no birth or destruction. And as this is so of one pore, so is it of every point in the entire cosmos. Know that there is not a bit of space where there is no Buddha body. Why? Because Buddha's attainment of true awakening reaches everywhere. According to capability and power, on the lion's seat under the enlightenment tree at the site of enlightenment with various bodies, Buddha attains true awakening. Great enlightening beings should know that in each moment of thought of their own minds there are always Buddhas attaining true awakening. Why? Because the Buddhas do not attain true awakening apart from this mind. As this is true of one's own mind, so is it also true of the minds of all sentient beings.

[52:13]

In all are Buddhas attaining true awakening, all-pervasive, existing everywhere, without separation or annihilation, without cease, entering the inconceivable doors or means of enlightenment. Great enlightening beings should know Buddhas' attainment of enlightenment this way." Then, to recapitulate, the enlightening being universally good spoke these verses, The truly awake know all things are non-dual, beyond duality, all equal, inherently pure as space, not distinguishing self and non-self. As the ocean reflects beings' bodies and is therefore called the ocean, enlightenment reflects all mental patterns and hence is called true awareness. Just as worlds have formation and decay while space does not increase or diminish, while all Buddhas appear in the world, the one form of enlightenment is ever formless.

[53:23]

When someone emanates minds emanating Buddhas, emanation and non-emanation are no different in essence. Though all sentient beings attain enlightenment, there is no increase or decrease, enlightenment or no. Buddha has a concentration called well-aware. Entering this concentration under the enlightenment tree, Buddha emits light beams as many as beings, awakening all kinds like lotuses blooming. as many thoughts faculties and desires as are in beings of in lands of all times that many bodies appear hence true awareness is called infinite How should great enlightening beings know Buddha's turning of the wheel of teaching? They should know it thus. Buddha, by the free power of mind, turns the wheel of teaching without arising or turning because of knowing that all things forever have no arising.

[54:31]

Buddha turns the wheel of teaching by three kinds of turning, the cycles of the path of insight, the path of practice, and the path beyond learning, and stops what should be stopped because of knowing that all things are apart from extremes of annihilation and eternity. Buddha turns the wheel of teaching apart from the realm of desire and the realm of negation because of penetrating the space-like limit of all things. Buddha turns the wheel of teaching without verbal explanation because of knowing that all things are inexpressible. Buddha turns the wheel of teaching ultimately quiescently because of knowing that all things are of the essence of Nirvana. Buddha turns the wheel of teaching with all means of literature and language because the voice of Buddha reaches everywhere.

[55:33]

Buddha turns the wheel of teaching knowing that the voice is like an echo because of comprehending the true nature of all things. Buddha turns the wheel of teaching, producing all messages in one message, because there's ultimately no center. Buddha turns the wheel of teaching without omission or exhaustion because of absence of clinging inside or outside. Just as all writing and speech cannot be exhaustively told of, the same is true of Buddha's turning the wheel of teaching. All letters are arranged to express it without cease, without ever exhausting it. The wheel of teaching of Buddha enters into all speech and writing, yet has no dwelling place. Just as writing enters into all business, all words, all calculations, all mundane and transmundane subjects, yet dwells nowhere,

[56:42]

so also does the voice of Buddha enter into all points, all beings, all phenomena and principles, all works and all consequences, yet does not dwell anywhere. All the various languages of all sentient beings are not apart from the wheel of teaching of Buddha, because the real aspect of speech and sound is identical to the wheel of teaching. Great enlightening beings should know the turning of the wheel of teaching of Buddha thus. Also, if great enlightening beings want to know the wheel of teaching that Buddha turns, they should know where Buddha's wheel of teaching comes from. What is the provenance of the Buddha's wheel of teaching? Buddha makes so many utterances, turning the wheel of teaching according to the innumerable differences in mental patterns and inclinations of all sentient beings.

[57:43]

Buddhas truly awake have a concentration called ultimately unimpeded and fearless. Having entered this concentration, with each mouth of each body of attainment of true enlightenment, they produce as many utterances as there are sentient beings, each utterance containing all sounds, each different, turning the wheel of teaching to make all sentient beings happy. Those who know the turning of the wheel of teaching thus are considered to be following all Buddha teachings. Those who do not know this are not following them. Great enlightening beings should know Buddha's turning the wheel of teaching thus because it universally enters the infinite realms of living beings. Then, to recapitulate, universally good said in verse, Buddha's wheel of teaching has no turning.

[58:46]

It has no arising and no attainment at any time. Just as writing is never exhausted, so is the teaching wheel of the ten-powered. Just as writing enters everywhere yet with no arrival, such is the teaching wheel of the enlightened, entering all speech without entering aught, able to make all beings rejoice. Buddhas have a concentration called ultimate. They preach after entering this concentration, speaking to enlighten all beings, boundless though they be. In each utterance, they also utter countless sayings, each different, free in the world, without discrimination, causing all to hear according to inclination. Words do not come from inside or outside, are neither lost nor accumulate. Yet for sentient beings, Buddhas turn the teaching wheel.

[59:49]

This freedom is most extraordinary. How should great enlightening beings know Buddha's ultimate nirvana? If great enlightening beings want to know the great nirvana of Buddhas, they should know its fundamental essence. As is the nirvana of ultimate reality, so is the nirvana of Buddha. As is the nirvana of space, so is the nirvana of Buddha. As is the nirvana of the nature of things, so is the nirvana of Buddha. As is the nirvana of detachment from desire, so is the nirvana of Buddha. As is the nirvana of formlessness, so is the nirvana of Buddha. As is the nirvana of selfhood, so is the nirvana of Buddha. As is the nirvana of the ultimate essence of all things, so is the nirvana of Buddha.

[60:50]

As is the nirvana of ultimate true thusness, so is the nirvana of Buddha. Why? Because nirvana has no birth and no emergence. If something has no birth and no emergence, then it has no extinction. Buddha does not tell enlightening beings about the ultimate nirvana of Buddhas and does not show it to them. Why? Because Buddha wants to cause them to see all Buddhas always present before them, to see in one moment all the Buddhas of past and future in their full splendor, just as if they were actually present, yet without entertaining any notions of duality or non-duality. Why? Because great enlightening beings permanently abandon all conceptual clinging. Buddhas appear in the world in order to provoke inspiration in sentient beings and manifest nirvana in order to provoke longing in sentient beings.

[62:00]

In reality, the Buddhas have no appearance in the world and no nirvana either. Why? Buddha always abides in the pure realm of reality, manifesting nirvana according to the minds of sentient beings. For example, when the sun comes out and illumines the world, its image is reflected in all clean vessels of water, being in all places without coming or going. If one vessel breaks, then the reflection of the sun does not appear in it. Do you think it is the fault of the sun that its reflection does not appear there? No. It is just because the vessel is broken. It's no fault of the sun. The knowledge of realization of lessness, Buddha knowledge, is also like this, appearing throughout the cosmos without before or after.

[63:03]

Buddha appears in the clean mind vessels of all sentient beings. If the mind vessel is always clean, the embodiment of Buddha is always seen. If the mind is polluted, the vessel breaks and the Buddha cannot be seen. If there are any sentient beings who can be liberated by nirvana, Buddha then manifests nirvana for them. But really, Buddha has no birth, no death, no crossing over into extinction. It is like, for example, the element fire, which can make fires in all worlds. Sometimes in one place the fire will go out, but do you think the fire in all worlds is extinguished? No. Similarly, Buddha performs the tasks of Buddhahood in all worlds. If what can be done in one world is finished, A Buddha manifests entry into nirvana, but the Buddhas in all worlds do not all pass away into extinction.

[64:12]

Great enlightening beings should know the great nirvana of the truly enlightened thus." Again, suppose, for example, a magician well-versed in magical arts by the power of the techniques of illusion manifests phantom bodies in all cities, towns, and villages in all lands in a billion-world universe and sustains them there by magical power for an eon, while in other places the magic performance being finished the bodies disappear do you think that when that great magician disappears in one place she disappears in all places no In a similar way, Buddha, the truly enlightened, knowing the various magical arts of infinite wisdom and means, manifests in all universes, sustaining that permanently throughout the future.

[65:16]

If in one place, according to the minds of beings, what is to be done is finished, Buddha manifests nirvana. But can you say because Buddha has appeared to enter nirvana in one place that Buddha becomes extinct everywhere? Great enlightening beings should know the great ultimate nirvana of Buddha in this way. Furthermore, Buddha, when manifesting nirvana, enters immovable concentration, and having entered this concentration, emanates from each body infinite trillions of great light beams each light beam producing countless lotus blossoms, each lotus blossom having untold petals of exquisite jewels, with a lion thrown on each petal and a Buddha sitting cross-legged on each throne. The number of those Buddhas is exactly equal to the number of sentient beings.

[66:21]

All are fully adorned with the most sublime virtues produced by the power of past vows. If there are any sentient beings with mature roots of goodness who see the Buddha incarnations, they will all receive the teaching. Those Buddha bodies remain forever teaching and liberating sentient beings according to the situation without losing an opportunity. The bodies of Buddhas have no locus, are not real or unreal. Only by the power of the past vows of the Buddhas and the capacity of sentient beings to be liberated do they appear. Great enlightening beings should know the great nirvana of Buddha in this way. Buddha abides in the infinite, unobstructed, ultimate realm of reality, in the realm of space, in the essence of true thusness without birth or death, and in ultimate truth, appearing to sentient beings according to the time, sustained by past vows, without ever ceasing, not abandoning all beings, all lands, all phenomena.

[67:40]

Then, to recapitulate, universally good said in verse, While the sun sheds light illumining the world, when a vessel breaks and water leaks out, the reflection disappears. So it is with the sun of supreme knowledge. Those without faith see it as extinct. Fire makes fires in the world while in one city it goes out sometime. Likewise, the Buddha pervades the cosmos and appears to pass away where the work of teaching is done. A magician makes bodies appear in all lands which disappear when their function is done. So does Buddha disappear when the teaching is done while always seen in other lands. Buddha has a concentration called unmoving, which is entered after teaching beings. Instantly, Buddha's body emanates infinite lights.

[68:45]

The lights produce lotuses on which are Buddhas. The Buddha bodies are countless as phenomena, visible to those with virtue. Each of these countless bodies has a full span of life and array of adornments. Like birthlessness is the emergence of Buddha, like deathlessness the nirvana of Buddha, all words and similes end, all purposes are achieved beyond compare. How should great enlightening beings know the roots of goodness planted by seeing, hearing, and attending Buddha? They should know these roots of goodness are not fruitless because they produce endless awareness, because they remove all obstacles, because they certainly reach the ultimate end, because they are free from falsehood, because all vows are fulfilled,

[69:47]

because they do not end creative action while according with knowledge of the uncreate, because they generate the knowledge of Buddhas, because they go on throughout the future, because they accomplish all kinds of excellent practices, and because they reach the stage of effortless knowledge. For example, if a person eats a little bit of diamond, it will never be digested, but must pass through the body. Why? Because diamond is incompatible with the impurities of the physical body. In the same way, planting a little bit of roots of goodness with Buddha must pass through the body of afflictions of all conditioning. and reach the abode of unconditioned ultimate knowledge. Why? Because this little bit of root of goodness is incompatible with the afflictions of conditioning.

[70:48]

Even if one piled up dry straw as high as a mountain, if one tossed an ember of fire the size of a seed into it, it would all burn up for sure. Why? Because fire burns straw. Like this, planting a little bit of roots of goodness with Buddha surely can burn up all afflictions and ultimately enable one to attain nirvana without remainder, because the essence of this little bit of root of goodness is ultimate. For example, in the snowy mountains, there is a tree of the finest medicine called good sight. If any see it, their eyes are purified. If any hear of it, their ears are purified. If any smell it, their noses are purified. If any taste it, their tongues are purified. If any touch it, their bodies are purified.

[71:53]

If any take the earth it grows in, that can also perform the beneficial function of removing disease. The supreme medicine of Buddha similarly can perform all benefits for sentient beings. If any see the physical body of Buddha, their eyes are purified. If any hear the name of Buddha, their ears are purified. If any smell the fragrance of the morality of Buddha, their noses are purified. If any taste the flavor of the teaching of Buddha, their tongues are purified. They gain the universal tongue and understand the principles of language. If any come in contact with the light of Buddha, their bodies are purified and they ultimately attain the supreme body of reality. If any think of Buddha, they attain purity of Buddha remembrance concentration.

[72:55]

If any sentient beings honor the ground Buddha has crossed, or a tomb or shrine, they too will be endowed with roots of goodness, annihilate all afflictions, and attain the felicity of sages. I tell you, even if there are sentient beings who see and hear Buddha, but because of being veiled by obstructions due to their deeds, do not become believers, if they still plant roots of goodness, none will be in vain. They will reach the ultimate end and enter nirvana." Great enlightening beings should thus know that the roots of goodness planted by seeing, hearing, and attending Buddha are free from all evil and imbued with good. Buddha uses all kinds of similes to explain all things, but there is no simile that can explain this principle.

[73:58]

Why? Because the road of intellectual knowledge ends because it is inconceivable. The Buddhas and enlightening beings just tell sentient beings similes according to their mentalities in order to gladden them. But this is not the ultimate. This gate of the teaching is called the secret point of the Buddhas. It is called that which cannot be known by any worldlings. It is called entry into the seal of Buddha. It is called opening the door of great knowledge. It is called revealing the essence of Buddha. It is called perfecting all enlightening beings. It is called that which all worldlings cannot destroy. It is called wholly conforming to the realm of Buddhas. It is called able to purify all realms of sentient beings. It is called Expounding the Ultimate Inconceivable Teaching of the Real Nature of Buddha.

[75:04]

Buddha does not expound this teaching to anyone but enlightening beings intent on the great vehicle, only expounding it to enlightening beings riding the inconceivable vehicle of enlightenment. This gate of teaching does not come into the hands of anyone but great enlightening beings. it is like for example the seven treasures of a universal ruler by which universal rulership is shown these treasures do not come into the hands of anyone but the crown child born of the first wife who has developed the characteristics of a sage ruler. If the universal ruler does not have a child with many virtues, after the ruler's life ends, the treasures will disperse and perish in seven days. The treasure of this scripture is also like this.

[76:06]

It does not come into the hands of anyone but the true offspring of the sovereign Buddha, born in the house of Buddha, who plant the roots of goodness characteristic of Buddhas. If there are no true offspring of Buddha, this teaching will perish before long." Why? Because those in the two lesser vehicles of individual salvation do not hear the scripture, much less absorb and hold it, read, recite, or copy it, or analyze and explain it. Only the great enlightening beings can do these things. Therefore, great enlightening beings hearing this teaching shall rejoice and receive it with respect. Why? Because great enlightening beings appreciating this scripture will quickly attain unexcelled, complete, perfect enlightenment. Even if enlightening beings spend...

[77:08]

countless eons practicing the six ways of transcendence and cultivating the various elements of enlightenment, as long as they have not heard this teaching of the inconceivable great power of Buddha, or if they have heard it and do not believe or understand it, do not follow it, enter it, or attain it, they cannot be called true enlightening beings because they cannot be born in the house of Buddha. If they get to hear this teaching of the immeasurable, inconceivable, unobstructed, unhindered knowledge of Buddha, and having heard it, take it to heart, follow it, and awaken to it, these people will be born in the house of Buddha, accord with the sphere of all Buddhas, be endowed with all qualities of enlightening beings, detach from all mundane things, develop the conduct of all Buddhas, realize the true nature of all enlightening beings, have no doubts about the power of Buddha,

[78:17]

abide in the teacherless truth and plunge deeply into the unimpeded realm of Buddhahood. After great enlightening beings have heard this teaching, then they can know infinite things by knowledge of equality. Then they can part with arbitrary discriminations by means of a straightforward, honest mind. Then they can see the Buddhas before them by means of supreme devotion. Then they can enter the impartial realm of space by means of the power of attention. Then they can travel the boundless cosmos by means of free thought. Then they can acquire all virtues by means of the power of knowledge and wisdom. Then they can shed all worldly defilements by means of spontaneous knowledge. Then they can enter the network of all ten directions by means of the will for enlightenment.

[79:22]

Then they can know the Buddhas of all times are of one and the same essence by means of great observation. Then they can enter this teaching by the knowledge of dedication of roots of goodness, entering without entering, not clinging to a single thing, always observing things through one universal principle. Great enlightening beings perfecting these accomplishments attain teacherless spontaneous knowledge with a minimum of effort. Then universally good, to recapitulate, spoke these verses. Immeasurable are the virtues attained by seeing, hearing, and honoring Buddhas, ultimately endless in action, needed to destroy afflictions and remove misery. As when a person ingests a little diamond, it is not digested but must pass through. The virtues of honoring Buddhas destroy illusion and lead to adamantine knowledge.

[80:30]

Just as straw piled high on a mountain, a tiny ember of fire will burn up. The small virtue of honoring Buddhas will end affliction and lead to nirvana. In the snowy mountains is an herb called good to see, which relieves all sickness when seen, heard of, smelled, or touched. If any see or hear of Buddhas, they will gain excellent virtues and reach Buddha knowledge. Then, by the spiritual power of Buddha and by natural law, untold hundreds of quintillions of worlds in each of the ten directions quaked in six ways, surging up in the east, sinking in the west, surging up in the west, sinking in the east, surging up in the south, sinking in the north, surging up in the north, sinking in the south, surging up on the periphery, sinking in the middle, surging up in the middle, sinking on the periphery, moving in 18 ways, trembling, trembling all over, trembling equally all over, rising, rising all over, rising equally all over, surging, surging all over, surging equally all over,

[81:57]

quaking, quaking all over, quaking equally all over, roaring, roaring all over, roaring equally all over, crashing, crashing all over, crashing equally all over. There rained clouds of all kinds of flowers, parasols, banners, pennants, fragrances, garlands, perfumes, ornaments, and radiant jewels, all surpassing those of the heavens, as well as clouds of enlightening beings singing eulogies. clouds of different bodies of untold enlightening beings, clouds of true awakening, clouds of purifying inconceivable worlds, clouds raining the sounds of the words of the Buddhas filling boundless universes, As on this earth the power of Buddha manifested in this way, causing all enlightening beings to rejoice greatly, so did this transpire in all worlds throughout the ten directions.

[83:09]

At that time, in each of the ten directions passed as many worlds as atoms and 80 unspeakable numbers of hundreds of septillions of Buddha lands. There were 80 unspeakable numbers of hundreds of septillions of Buddhas alike named universally good, who all appeared to the enlightening beings and said, Bravo, offspring of Buddha. You are able, imbued with the power of the enlightened, conforming to the nature of reality, to expound the teaching of the manifestation of Buddha. We Buddhas of the same name, eighty unspeakable numbers of hundreds of septillions of us in each of the ten directions, all expound this teaching. And what we expound, so do all Buddhas in all worlds and the ten directions. In this assembly, as many great enlightening beings as atoms in a hundred thousand Buddha lands have attained the concentration of spiritual powers of all enlightening beings.

[84:22]

We give them the prediction that they will attain unexcelled, complete, perfect enlightenment in one lifetime. As many sentient beings as atoms in a Buddha land have roused the determination for unexcelled, complete, perfect enlightenment, we also give them a prediction that in the future, after as many eons as atoms in unspeakable Buddha lands, they will all become Buddhas, all with the same name, Supreme Realm of the Enlightened. In order to enable the enlightening beings of the future to hear this teaching, we all preserve it together. As the sentient beings are liberated in this world, so are the sentient beings liberated in all worlds in the cosmos. Then, owing to the spiritual power of the Buddhas of the Ten Directions, owing to the power of the original vows of Vairocana, because the natural order is so, because of the power of roots of goodness, because the Buddhas activate knowledge in an instant,

[85:39]

because Buddhas respond to conditions without missing the time, because they awaken enlightening beings at appropriate times, because their past deeds have no loss or decay, because they foster the attainment of the great practice of universal good, and because they manifest the mastery of omniscience. In each of the ten directions passed as many worlds as atoms in ten unspeakable numbers of tens of quadrillions of Buddha-lands. There were as many enlightening beings as atoms in ten unspeakable numbers of tens of quadrillions of Buddha-lands who came here. filling all universes in the ten directions, showing the vast magnificent adornments of enlightening beings, emitting networks of great beams of light, shaking all worlds in the ten directions, demolishing the palaces of all demons, extinguishing the pains of the states of ill, revealing the power of all enlightened ones.

[86:55]

singing praises of the infinite different virtuous qualities of the enlightened, showering all kinds of rains, manifesting infinite different bodies, receiving the teachings of infinite Buddhas, By the spiritual power of Buddha, they each said, Bravo, offspring of Buddha. You are able to explain this indestructible teaching of Buddha's. We are all named universally good, and we each have come here from the presence of a Buddha called freedom marked by universality, from worlds called universal light. In those worlds we also expound this teaching with the same expressions, the same principles, the same explanations, the same certitude, without increase or decrease. We have all come here by the spiritual power of Buddha and by having attained the Buddha's teaching to be witnesses for you.

[88:01]

And as we have come here, the same is true of all worlds in the whole cosmos throughout space in all ten directions. Then the enlightening being universally good, with the spiritual power of Buddha, looking over all the great congregations of enlightening beings, wishing to recapitulate the immense power of the manifestation of Buddha, the indestructibility of the true teaching of the enlightened, how infinite roots of goodness are not in vain, how the emergence of Buddhas in the world always comprises all supreme qualities, the ability to observe skillfully the minds of all sentient beings and teach them the truth according to their needs without missing the right time, producing the infinite light of truth of enlightening beings, the adornments of freedom of all Buddhas, and how all enlightened ones are one body, no different, produced by great practices of the past, said in verse.

[89:14]

The actions of all Buddhas are beyond mundane similitudes. In order to enlighten sentient beings, they make similes of non-similes for illustration. This subtle, mysterious, profound teaching is hard to get to hear in a billion ages. Those with vigor, wisdom, and self-control can get to hear this mystery. Any who hear this teaching and rejoice have served countless Buddhas. Being absorbed into the power of Buddha, gods and humans honor and praise them. This is the foremost wealth transcending the world. This can liberate all living beings. This can produce the pure path. You should keep it attentively.

[90:06]

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