大方廣佛華嚴經

27. CHAPTER TWENTY-SEVEN: THE TEN SAMADHIS

(Chinese Canon, Volume 40)

At that time, the Blessed One was in the Bodhimanda in the kingdom of Magadha, having just attained perfect enlightenment. In the Hall of Universal Radiance, he entered a samadhi called the Kshana-Boundary of All Buddhas. Through the power of omniscience and his own spiritual powers, he manifested the pure and unobstructed body of a Tathagata, which had no dependence and no attachment and could cause all who saw it to awaken.

He appeared whenever appropriate, never missing the proper time. He constantly abided in the one characteristic, which is precisely no characteristic. He was assembled together with great bodhisattvas as numerous as the dust motes in ten Buddha-lands.

These bodhisattvas were all at the stage of anointment, complete in bodhisattva practices that were as measureless and boundless as the Dharma Realm. They had attained the Samadhi of Universal Vision. With great compassion they brought peace and security to all beings.

Their spiritual powers were sovereign and free, and they had deeply entered wisdom equal to that of the Tathagata. They expounded true meaning, possessed omniscience, and subdued all demons. Although they entered the world, their minds were always quiescent, abiding in the bodhisattvas’ liberation of non-abiding.

Their names were:

Vajra Wisdom Bodhisattva, Unequaled Wisdom Bodhisattva, Wisdom of Meaningful Speech Bodhisattva, Supreme Wisdom Bodhisattva, Constant Renunciation Wisdom Bodhisattva, Naga Wisdom Bodhisattva, Accomplished Wisdom Bodhisattva, Harmonious Wisdom Bodhisattva, Great-Power Wisdom Bodhisattva, Inconceivable Wisdom Bodhisattva, Unobstructed Wisdom Bodhisattva, Superior Wisdom Bodhisattva, Universal Offering Wisdom Bodhisattva, Wisdom in Accord with Principle Bodhisattva, Skillful Wisdom Bodhisattva, Sovereignty in Dharma Wisdom Bodhisattva, Dharma Wisdom Bodhisattva, Quiescent Wisdom Bodhisattva, Space Wisdom Bodhisattva, One-Characteristic Wisdom Bodhisattva, Good Wisdom Bodhisattva, Illusion-Like Wisdom Bodhisattva, Vast Wisdom Bodhisattva, Worldly Power Wisdom Bodhisattva,

Wisdom of the World Bodhisattva, Buddha-Ground Wisdom Bodhisattva, True Wisdom Bodhisattva, Honored and Victorious Wisdom Bodhisattva, Wisdom-Light Wisdom Bodhisattva, Boundless Wisdom Bodhisattva, Mindfulness Adornment Bodhisattva, One Who Reaches the Boundary of Emptiness Bodhisattva, Nature Adornment Bodhisattva, Extremely Profound Realm Bodhisattva, One Skilled in Understanding What Is and Is Not a Basis Bodhisattva, Great Radiance Bodhisattva, Constant Radiance Bodhisattva, One Who Understands the Buddha-Lineage Bodhisattva, Mind-King Bodhisattva, One Practice Bodhisattva, Constantly Manifesting Spiritual Powers Bodhisattva, Wisdom Sprout Bodhisattva, Abode of Merit Bodhisattva, Dharma Lamp Bodhisattva, Illuminator of the World Bodhisattva, Sustainer of the World Bodhisattva,

Most Peaceful and Secure Bodhisattva, Supreme Bodhisattva, Unsurpassed Bodhisattva, Incomparable Bodhisattva, Transcending All Peers Bodhisattva, Unobstructed Practice Bodhisattva, Radiant Flame Bodhisattva, Moonlight Bodhisattva, One Dust Mote Bodhisattva, Steadfast Practice Bodhisattva, Pouring the Rain of Dharma Bodhisattva, Supreme Banner Bodhisattva, Universal Adornment Bodhisattva, Wisdom Eye Bodhisattva, Dharma Eye Bodhisattva, Wisdom Cloud Bodhisattva, Dharani King Bodhisattva, Non-Abiding Vow Bodhisattva, Treasury of Wisdom Bodhisattva, Mind-King Bodhisattva, Inward Awakening Wisdom Bodhisattva, Abiding in the Buddha’s Support Bodhisattva, Courageous Power of Dharani Bodhisattva, Power That Upholds the Earth Bodhisattva, Wondrous Moon Bodhisattva,

Summit of Mount Sumeru Bodhisattva, Jeweled Summit Bodhisattva, Universal Radiant Illumination Bodhisattva, King of Majestic Virtue Bodhisattva, Wheel of Wisdom Bodhisattva, Great Majestic Virtue Bodhisattva, Great Dragon-Aspect Bodhisattva, Straightforward Practice Bodhisattva, Non-Retrogression Bodhisattva, Upholder of the Dharma Banner Bodhisattva, Never Forgetful Bodhisattva, One Who Gathers Beings of All Destinies Bodhisattva, Inconceivable Decisive Wisdom Bodhisattva, Sporting in Boundless Wisdom Bodhisattva, Inexhaustible Treasury of Wondrous Dharma Bodhisattva, Wisdom Sun Bodhisattva, Dharma Sun Bodhisattva, Treasury of Wisdom Bodhisattva, Abode of Wisdom Bodhisattva, Universal Vision Bodhisattva, Unfailing Vision Bodhisattva, Vajra Courage Bodhisattva, Vajra Wisdom Bodhisattva,

Vajra Flame Bodhisattva, Vajra Intelligence Bodhisattva, Universal Eye Bodhisattva, Buddha Sun Bodhisattva, Upholder of the Buddha’s Vajra Secret Meaning Bodhisattva, Wisdom Adornment of the Realm of the Universal Eye Bodhisattva, . . .

Great bodhisattvas such as these, as numerous as the dust motes in ten Buddha-lands, had in the past all cultivated the roots of goodness and practices of bodhisattvas together with Vairocana Tathagata.

At that time, Universal Eye Bodhisattva, empowered by the Buddha’s spiritual might, rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha: “Blessed One! I have a question I wish to ask the Tathagata, the Perfectly Enlightened One. I pray that you will compassionately permit me.”

The Buddha said, “Universal Eye, you have my permission to ask. I shall explain it so that you may rejoice.”

Universal Eye Bodhisattva said, “Blessed One! How many samadhis and liberations have Samantabhadra Bodhisattva and the assembly of bodhisattvas who abide in Samantabhadra’s practices and vows accomplished, such that they enter them, emerge from them, or at times abide in the great samadhis of bodhisattvas? Because they skillfully enter and emerge from the vast, inconceivable great samadhis of bodhisattvas, are they able ceaselessly and freely to exercise spiritual powers and transformations within all samadhis?”

The Buddha said, “Excellent, Universal Eye! For the benefit of bodhisattvas of the past, future, and present, you have asked about this matter.

“Universal Eye! Samantabhadra Bodhisattva is now present here. He has accomplished inconceivable sovereign spiritual powers surpassing those of all bodhisattvas, and he is difficult to encounter. From measureless bodhisattva practices, Samantabhadra brought forth the great vows of a bodhisattva. All his meritorious practices have been purified, and none ever regress. His measureless doors of paramitas, doors of unobstructed dharanis, and doors of inexhaustible eloquence have all been purified and made unobstructed. Through the power of his original vows, Samantabhadra exercises great compassion to benefit all beings throughout future time without ever becoming weary.

“You should ask Samantabhadra. That bodhisattva will explain to you those sovereign samadhis and liberations.”

When the bodhisattvas in the assembly heard the name Samantabhadra, they immediately attained measureless, inconceivable samadhis. Their minds became unobstructed, serene, and unmoving. Their wisdom was vast and difficult to fathom; their realm was exceedingly profound and rarely equaled. Before them they all saw measureless Buddhas, attained the power of the Buddhas, shared the nature of the Buddhas, and clearly illuminated the three times of past, future, and present. They attained inexhaustible merit and became fully endowed with all spiritual powers.

These bodhisattvas conceived reverence and ardent longing for Samantabhadra Bodhisattva and wished to see him, yet although they looked everywhere, they could not see him, nor could they see Samantabhadra Bodhisattva’s seat.

The great assembly’s inability to see Samantabhadra Bodhisattva was caused by the majestic power of the Tathagata and also by Samantabhadra Bodhisattva’s sovereign spiritual powers.

Universal Eye Bodhisattva said, “Blessed One! Where is Samantabhadra Bodhisattva now?”

The Buddha said, “Universal Eye! Samantabhadra Bodhisattva is presently seated close beside me and has never moved from his place.”

Universal Eye Bodhisattva and the other bodhisattvas again looked throughout the entire assembly and then said, “Blessed One! We still cannot see the body or seat of Samantabhadra Bodhisattva.”

The Buddha said, “So it is! Why are you unable to see him? Universal Eye! It is because Samantabhadra Bodhisattva’s dwelling place is extremely profound and indescribable. Samantabhadra Bodhisattva has attained boundless doors of wisdom, entered the Lion’s Vigor Samadhi, attained unsurpassed sovereign power and function, entered unobstructed purity, and generated the Tathagata’s ten powers of wisdom. He takes the treasury of the Dharma Realm as his body and is jointly protected and kept in mind by all Tathagatas. In the space of a single thought, he can realize and enter the undifferentiated wisdom of all Buddhas of the three times. Therefore, you cannot see him.”

When Universal Eye Bodhisattva heard the Buddha speak of Samantabhadra Bodhisattva’s pure virtues, he immediately attained ten thousand countless samadhis. Through the power of those samadhis, he again ardently contemplated, wishing to see Samantabhadra Bodhisattva, yet still could not see him. None of the other bodhisattvas could see him either.

At that time, Universal Eye Bodhisattva emerged from samadhi and said, “Blessed One! I entered ten thousand countless samadhis seeking to see Samantabhadra Bodhisattva, yet I still could not see him. I could not see Samantabhadra Bodhisattva’s body or bodily karma, his speech or verbal karma, his mind or mental karma, or his seat and dwelling place.”

The Buddha said, “So it is, so it is! Universal Eye! You should know that this is entirely because Samantabhadra Bodhisattva abides in the power of inconceivable liberation.

“Universal Eye! What do you think? Can anyone describe the dwelling place of illusory appearances within the written formulas of an illusionist’s art?”

“Blessed One! It cannot be described.”

“Universal Eye! If even the illusory appearances within an illusionist’s art cannot be described, how much less can the realm of Samantabhadra’s secret body, the realm of his secret speech, and the realm of his secret mind be entered or seen? For Samantabhadra Bodhisattva’s realm is extremely profound, inconceivable, measureless, and beyond all limits.

“In brief, Samantabhadra Bodhisattva employs vajra wisdom to enter universally throughout the Dharma Realm. In all worlds he has nowhere he acts and nowhere he abides. He knows that the bodies of all beings are themselves non-bodies, neither going nor coming. He attains sovereign spiritual powers that are neither annihilated nor differentiated. Without dependence, fabrication, or movement, he reaches the ultimate boundary of the Dharma Realm.

“Universal Eye! If anyone sees Samantabhadra Bodhisattva, attends upon him, hears his name, reflects upon him, recollects him, gives rise to faithful understanding, diligently contemplates him, first inclines toward him, presently seeks him, or brings forth vows that continue without interruption, that person will always gain benefit and will never do so in vain.”

At that time, Universal Eye and the assembly of bodhisattvas developed ardent longing for Samantabhadra Bodhisattva and hoped to see him. Together they proclaimed, “Namo to all Buddhas! Namo Samantabhadra Bodhisattva!”

After proclaiming this three times, Universal Eye and the bodhisattvas together bowed their heads in homage.

The Buddha told Universal Eye Bodhisattva and the great assembly, “Disciples of the Buddha! You should again reverently bow to Samantabhadra Bodhisattva and earnestly beseech him. Then you should single-mindedly contemplate the ten directions and visualize Samantabhadra’s body appearing before you. Reflect in this manner throughout the entire Dharma Realm. With profound minds of faithful understanding, grow weary of and relinquish everything. Vow to share the same practices and vows as Samantabhadra Bodhisattva, enter the true and nondual Dharma, manifest your own bodies throughout all worlds, clearly know the differences in beings’ faculties and dispositions, and everywhere gather the path of Samantabhadra.

“If you can bring forth such great vows, you will see Samantabhadra Bodhisattva.”

After hearing the Buddha’s teaching, Universal Eye Bodhisattva and the great assembly simultaneously bowed in homage and entreated to see Samantabhadra Bodhisattva.

At that time, Samantabhadra Bodhisattva, through the spiritual power of liberation, manifested physical bodies wherever appropriate, enabling the entire assembly of bodhisattvas to see Samantabhadra Bodhisattva seated upon a lotus throne near the Tathagata. They also saw that in all other worlds, at the places of all Buddhas, Samantabhadra Bodhisattva arrived in continuous succession. They also saw him expounding all bodhisattva practices before all those Buddhas, revealing the path to omniscience, elucidating all the spiritual powers of bodhisattvas, distinguishing all the majestic virtues of bodhisattvas, and manifesting all Buddhas of the three times.

When Universal Eye and the assembly of bodhisattvas saw these spiritual transformations, their hearts leaped with immense joy. They all bowed in homage to Samantabhadra Bodhisattva and revered him as they did all Buddhas of the ten directions.

Through the Buddha’s spiritual power, the bodhisattvas’ power of faithful understanding, and the power of Samantabhadra Bodhisattva’s original vows, ten thousand kinds of jeweled clouds naturally gathered: clouds of flowers, clouds of garlands, clouds of incense, clouds of powdered incense, clouds of canopies, clouds of garments, clouds of ornaments, clouds of precious jewels, clouds of burning incense, and clouds of colored silk.

Indescribably many worlds quaked in six ways, and all kinds of celestial music resounded, its sound reaching indescribably many worlds. Light was emitted that universally illuminated indescribably many worlds, freeing beings in the three evil destinies from suffering. Indescribably many worlds were adorned and purified, causing indescribably many bodhisattvas to enter the practices of Samantabhadra and indescribably many bodhisattvas to perfect Samantabhadra’s practices and vows and attain unsurpassed perfect enlightenment.

Universal Eye Bodhisattva said, “Blessed One! Samantabhadra Bodhisattva is one who abides in great majestic virtue, abides in the unequaled, abides in the unsurpassed, abides in non-retrogression, abides in equality, abides in the indestructible, abides in the distinctions among all dharmas, abides in the nondifferentiation of all dharmas, abides skillfully within the minds of all beings, and abides in all sovereign liberations and samadhis of the Dharma.”

The Buddha said, “So it is! So it is! It is just as you have said. Samantabhadra Bodhisattva possesses countless pure virtues: the merit of unequaled adornment, the merit of measureless jewels, the merit of an inconceivable ocean, the merit of measureless characteristics, the merit of boundless clouds, the merit whose boundless extent cannot be praised, the merit of inexhaustible Dharma, indescribable merit, the merit of all Buddhas, and merit that can never be exhausted by proclamation and praise.”

The Buddha told Samantabhadra Bodhisattva, “Samantabhadra! For Universal Eye and the assembly of bodhisattvas in this great congregation, you should explain the ten great samadhis so that they may skillfully enter them and fully perfect Samantabhadra’s practices and vows.

“Explain these ten great samadhis to the great bodhisattvas, enabling bodhisattvas of the past who attained emancipation, bodhisattvas of the present who are attaining emancipation, and bodhisattvas of the future who will attain emancipation.

“These are the ten: first, the Great Samadhi of Universal Light; second, the Great Samadhi of Wondrous Light; third, the Great Samadhi of Successively Traveling Universally to the Lands of All Buddhas; fourth, the Great Samadhi of Practicing with a Pure and Profound Mind; fifth, the Great Samadhi of Knowing the Adornment Treasury of the Past; sixth, the Great Samadhi of the Treasury of Wisdom’s Radiance; seventh, the Great Samadhi of Completely Knowing the Adornments of the Buddhas of All Worlds; eighth, the Great Samadhi of the Differing Bodies of Beings; ninth, the Great Samadhi of Sovereignty in the Dharma Realm; and tenth, the Great Samadhi of the Unobstructed Wheel.

“Only great bodhisattvas can skillfully enter these ten great samadhis. The Buddhas of the three times have taught them, will teach them, and are now teaching them. If bodhisattvas cherish, honor, and cultivate these ten great samadhis without indolence, they will accomplish them. Such ones are called Buddhas and Tathagatas. They are also called Ones Who Have Attained the Ten Powers of Wisdom, Guides, Great Guides, Ones of All-Wisdom, All-Seeing Ones, Those Who Abide Without Obstruction, Those Who Comprehend All Realms, and Those Who Are Sovereign over All Dharmas.”

Such bodhisattvas enter all worlds universally yet are not attached to worlds; enter universally the realms of all beings yet perceive no characteristic of beings; enter all bodies universally yet remain unobstructed with respect to bodies; enter the entire Dharma Realm universally yet know that the Dharma Realm is boundless; draw near to all Buddhas of the three times; clearly see all dharmas of the Buddhas; skillfully express all written language; thoroughly understand all provisional names; accomplish the pure paths of all bodhisattvas; abide in all the differing practices of bodhisattvas; in a single thought universally attain all dharmas of the three times; universally proclaim all teachings of the Buddhas; everywhere turn the irreversible Dharma wheel;

in each lifetime throughout the past, future, and present universally realize every path to bodhi; and within each such enlightenment universally understand what all Buddhas teach.

The foregoing is the bodhisattvas’ gateway to the characteristics of dharmas, the bodhisattvas’ gateway to awakened wisdom, the gateway of the invincible banner of omniscience, the gateway of Samantabhadra Bodhisattva’s practices and vows, the gateway of vigorous spiritual powers and vows, the gateway of all dharanis and eloquence, the gateway of the distinctions among all dharmas of the three times, the gateway through which all Buddhas manifest, the gateway through which omniscience establishes all beings, and the gateway through which the Buddhas’ spiritual powers adorn and purify all worlds.

If bodhisattvas enter these great samadhis, they attain the inexhaustible power of the Dharma Realm, attain unobstructed conduct like space, attain the measureless sovereignty of the Dharma-King’s position like the worldly station of anointment and investiture, attain boundless wisdom comprehending everything, attain vast power perfect in ten respects, perfect the mind free from contention and enter the boundary of quiescence, possess fearless great compassion like a lion, and become great persons of wisdom who kindle the radiant lamp of the true Dharma. All their virtues cannot be fully praised, and they are beyond the conception of shravakas and pratyekabuddhas.

Such bodhisattvas attain the wisdom of the Dharma Realm. While abiding at the unmoving boundary, they can nevertheless expound dharmas according to circumstances. Abiding in the signless, they skillfully enter the characteristics of dharmas.

They attain the treasury of intrinsically pure nature and are born into the pure family of the Tathagata. They skillfully open the different Dharma gateways while understanding through wisdom that nothing exists inherently. They skillfully know the proper times and constantly practice the gift of Dharma to awaken everyone; thus they are called Wise Ones.

They universally gather all beings and cause them to become pure. Through skillful wisdom they manifest the attainment of Buddhahood while constantly cultivating the inexhaustible practices of bodhisattvas. They enter the realm of omniscience and skillfully manifest vast gateways of spiritual powers.

“Therefore, Samantabhadra, you should now distinguish and extensively explain the ten great samadhis of all bodhisattvas. Everyone in this assembly now longs to hear them.”

At that time, Samantabhadra Bodhisattva, complying with the Tathagata’s intent, contemplated Universal Eye and the assembly of bodhisattvas and said:

“Disciples of the Buddha! Great bodhisattvas possess ten inexhaustible Dharma gateways.

“These are the ten: first, inexhaustible wisdom concerning the appearance of all Buddhas; second, inexhaustible wisdom concerning the transformations of beings; third, inexhaustible wisdom concerning worlds as reflections; fourth, inexhaustible wisdom that deeply enters the Dharma Realm; fifth, inexhaustible wisdom that skillfully gathers bodhisattvas; sixth, the inexhaustible wisdom of bodhisattvas’ non-retrogression; seventh, inexhaustible wisdom that skillfully contemplates the meanings of all dharmas; eighth, inexhaustible wisdom that skillfully maintains the power of the mind; ninth, inexhaustible wisdom that abides in the vast bodhi-mind; and tenth, inexhaustible wisdom that abides in the power of the vow for omniscience concerning all Buddha-Dharmas.

“Disciples of the Buddha! Great bodhisattvas bring forth ten gateways of boundless mind.

“These are the ten: first, they bring forth a boundless mind to liberate all beings; second, they bring forth a boundless mind to serve all Buddhas; third, they bring forth a boundless mind to make offerings to all Buddhas; fourth, they bring forth a boundless mind to see all Buddhas universally; fifth, they bring forth a boundless mind to receive and uphold all Buddha-Dharmas without forgetting or losing them; sixth, they bring forth a boundless mind to manifest the measureless spiritual transformations of all Buddhas; seventh, they bring forth a boundless mind never to abandon any practice of bodhi, so as to attain the power of the Buddhas; eighth, they bring forth a boundless mind universally to enter the subtle realm of omniscience and expound all Buddha-Dharmas;

ninth, they bring forth a boundless mind universally to enter the vast and inconceivable realm of the Buddhas; tenth, they bring forth a boundless mind to delight in the Buddhas’ eloquence, receive all Buddha-Dharmas, and manifest sovereign bodies entering the bodhimanda assemblies of all Tathagatas; tenth, they bring forth a boundless mind to delight in the Buddhas’ eloquence, receive all Buddha-Dharmas, and manifest sovereign bodies entering the bodhimanda assemblies of all Tathagatas.

“Disciples of the Buddha! Great bodhisattvas possess ten gateways of distinctive wisdom concerning entry into samadhi.

“These are the ten: first, they enter samadhi in the east and arise in the west; second, they enter samadhi in the west and arise in the east; third, they enter samadhi in the south and arise in the north; fourth, they enter samadhi in the north and arise in the east; fifth, they enter samadhi in the northeast and arise in the southwest; sixth, they enter samadhi in the southwest and arise in the northeast; seventh, they enter samadhi in the northwest and arise in the southeast; eighth, they enter samadhi in the southeast and arise in the northwest; ninth, they enter samadhi below and arise above; and tenth, they enter samadhi above and arise below.

“Disciples of the Buddha! Great bodhisattvas possess ten gateways of skillful wisdom for entering the great samadhis.

“This is the great bodhisattvas’ first skillful wisdom for entering the Great Samadhi of Universal Radiance:

“Great bodhisattvas take a great trichiliocosm as a single lotus flower and manifest bodies seated in full lotus posture throughout that lotus. Within each body they again manifest a great trichiliocosm containing ten billion sets of four continents. In each set of four continents they manifest ten billion bodies, and each body enters ten billion times ten billion great trichiliocosms.

In each of these worlds and each set of four continents, they manifest ten billion bodhisattvas engaged in cultivation. Each cultivating bodhisattva gives rise to ten billion times ten billion supreme and decisive understandings. Each decisive understanding brings ten billion times ten billion faculties and dispositions to perfection.

Each faculty and disposition accomplishes ten billion times ten billion irreversible Dharma practices of bodhisattvas.

“The bodies thus manifested are neither one nor many. Their entering and emerging from samadhi are never confused.

“Disciples of the Buddha! Consider Rahu, King of the Asuras. His original body is seven hundred yojanas tall, yet he transforms himself into a form one hundred sixty-eight thousand yojanas tall. Standing in the midst of the great ocean with half his body exposed, he rises as high as the summit of Mount Sumeru. Although his transformed body is one hundred sixty-eight thousand yojanas tall, the Asura King’s original body remains undamaged, and his skandhas, ayatanas, and dhatus remain as before. His mind is not confused. He neither regards the transformed body as another body nor considers his original body not to be himself. His original body constantly experiences various pleasures, while his transformed body continually manifests various sovereign spiritual powers and majestic might.

“Disciples of the Buddha! Even the Asura King, who has greed, anger, and delusion and still fully possesses an arrogant nature, can transform and manifest his body in this way. How much more so can great bodhisattvas, who have personally comprehended that the mind and dharmas are like illusions, that worlds are all like dreams, that the appearance of Buddhas in the world is like reflected images, that all worlds resemble transformations, and that spoken sounds are like echoes; who have seen true Dharma and take Dharma as it truly is for their own bodies; who know that the intrinsic nature of all dharmas is pure; who clearly know that body and mind have no substantial essence; whose bodies pervade measureless realms;

and who use the vast radiance of the Buddhas’ wisdom to purify and cultivate all practices of bodhi.

“Disciples of the Buddha! Great bodhisattvas abiding in this samadhi transcend the world and remain far removed from the world. They are not deluded or confused, and no one can obstruct them.

“Disciples of the Buddha! It is like a bhikshu who contemplates his own body while abiding in the contemplation of impurity and clearly sees that his entire body is impure.

“In the same way, great bodhisattvas abiding in this samadhi contemplate the Dharma-body and see all worlds universally enter their own bodies. Within them they clearly see all worlds and worldly dharmas, yet never become attached to them. The foregoing is the first skillful wisdom for entering the Samadhi of Universal Radiance.

“This is the great bodhisattvas’ second Great Samadhi of Wondrous Radiance:

“These great bodhisattvas can enter as many great trichiliocosms as there are dust motes in a great trichiliocosm. In every world they manifest as many bodies as there are dust motes in a great trichiliocosm. Each body emits as many rays of light as there are dust motes in a great trichiliocosm. Each ray of light manifests as many colors as there are dust motes in a great trichiliocosm. Each color illuminates as many worlds as there are dust motes in a great trichiliocosm. In each world they tame as many beings as there are dust motes in a great trichiliocosm.

“These worlds are of many different kinds. The bodhisattvas clearly know them all and enter every one of them. Those worlds also all enter the bodies of the bodhisattvas. Nevertheless, those worlds do not become intermingled or confused, nor are any dharmas destroyed.

“Disciples of the Buddha! It is like the sun rising and shining upon Mount Sumeru and the seven jeweled mountains. Upon the seven jeweled mountains and in the spaces between them, reflections of its light appear distinctly. The sun’s reflections upon the jeweled mountains all appear within the reflections in the spaces between the jeweled mountains. The sun’s reflections in the spaces between the seven jeweled mountains also all appear within the sun’s reflections upon the jeweled mountains. Thus, in successive interaction, they mutually reflect one another.

“Some say that the sun’s reflections appear upon the seven jeweled mountains; some say that the sun’s reflections appear in the spaces between the seven jeweled mountains. Some say that the sun’s reflections enter the seven jeweled mountains; some say that the sun’s reflections enter the spaces between the seven jeweled mountains. Yet these sun-reflections mutually illuminate and manifest one another without boundary. Their nature is neither existent nor nonexistent. They are neither located upon the jeweled mountains nor apart from them; they neither abide in the water nor are apart from the water.

“Disciples of the Buddha! In the same way, great bodhisattvas abiding in the Great Samadhi of Wondrous Radiance do not destroy the established characteristics of the world, do not extinguish the intrinsic nature of worldly dharmas, do not abide within worlds, and do not abide outside worlds. With respect to

“worlds, they make no discriminations, yet they do not destroy the characteristics of worlds. They contemplate all dharmas as having the one characteristic of no characteristic, yet do not destroy the intrinsic nature of dharmas. They constantly abide in the nature of suchness and never abandon or depart from it.

“Disciples of the Buddha! It is like an illusionist skilled in magical arts who performs illusions at a crossroads. Within a single day or even a brief instant, he may manifest one day, one night, seven days and seven nights, half a month, one month, one year, or a hundred years. According to his wishes, that illusionist manifests towns, settlements, villages, streams, ponds, rivers, seas, the sun, the moon, clouds, rain, palaces, and houses.

“The passage of entire months or years within the illusion does not destroy the original day or hour. Nor does the brevity of the original time destroy the months and years manifested in the illusion. The illusory appearances are distinct, while the original day and hour are not lost.

“In the same way, great bodhisattvas entering this Great Samadhi of Wondrous Radiance manifest countless worlds within a single world. Each of those countless worlds has earth, water, wind, fire, great oceans, mountains, towns, gardens and forests, houses, celestial palaces, dragon palaces, and palaces of the eight classes of beings, all fully adorned. There are also the three realms—the desire realm, form realm, and formless realm—as well as small chiliocosms, great trichiliocosms, karmic activities and their results, death here and birth there, and all worldly periods: hours, minutes, days, nights, months, years, eons of formation, and eons of destruction.

There are pure lands where assemblies of bodhisattvas attend upon the Buddhas, exercise sovereign spiritual powers, and teach and transform beings. Throughout those lands are measureless multitudes of different species and forms, measureless, boundless, and inconceivable. The pure karmic powers of the past, future, and present produce measureless, supremely wondrous precious jewels.

All such things are completely manifested within a single world.

“Great bodhisattvas clearly see all these things there; they universally enter, observe, contemplate, and understand them. Through inexhaustible wisdom, they know them all as they truly are. The many worlds do not destroy this one world, nor does this one world destroy those many worlds.

“Why is this? Because bodhisattvas know that all dharmas are without self. This is called entering the dharma of no living soul and the dharma of no agent.

“Because bodhisattvas diligently cultivate the dharma of non-contention throughout all worlds, they are called those who abide in the dharma of no self.

“Because bodhisattvas see as it truly is that all bodies arise through conditions, they are called those who abide in the dharma of no being.

“Because bodhisattvas know that the arising and cessation of all dharmas originate from causes, they are called those who abide in the dharma of no pudgala.

“Because bodhisattvas know that the intrinsic nature of all dharmas is equal, they are called those who abide in the dharma of no manas-born being and no manava.

“Because bodhisattvas know that the intrinsic nature of all dharmas is quiescent, they are called those who abide in the dharma of quiescence.

“Because bodhisattvas know that all dharmas have one characteristic, they are called those who abide in the dharma of nondiscrimination.

“Because bodhisattvas know that the Dharma Realm contains no distinctions among various dharmas, they are called those who abide in the inconceivable Dharma.

“Because bodhisattvas diligently cultivate all skillful means and skillfully tame beings, they are called those who abide in the Dharma of great compassion.

“Disciples of the Buddha! Great bodhisattvas can bring countless worlds into a single world, know countless beings of many different kinds, see countless bodhisattvas all bring forth the aspiration for enlightenment, and contemplate countless Buddhas appearing everywhere. Those Buddhas expound many kinds of true Dharma, and those bodhisattvas receive them all. They also see their own bodies cultivating in those bodhimandas.

“Nevertheless, without leaving this place they see that place, and without leaving that place they see this place. The bodies there and the bodies here are without distinction, because they have entered the Dharma Realm.

“They constantly and diligently contemplate without rest and never abandon wisdom, because they do not regress.

“It is like an illusionist who manifests illusory phenomena in a certain place: the place where the illusions appear does not destroy the original location, and the illusory duration does not destroy the original day and hour.

“In the same way, great bodhisattvas manifest lands where there are no lands and manifest no lands where there are lands. Where there are beings, they manifest no beings; where there are no beings, they manifest beings. Where there is no form, they manifest form; where there is form, they manifest no form. What comes before does not confuse what comes after, and what comes after does not confuse what came before.

“Great bodhisattvas know that all worldly dharmas are alike in being illusions and transformations. Because they know illusory dharmas, they know illusory wisdom. Because they know illusory wisdom, they know illusory karma.

“Having known illusory wisdom and illusory karma, they bring forth illusory wisdom and regard all karma as they would the worldly art of illusion. Illusions are not manifested apart from a place, nor does the original place exist outside the illusion, nor is it beyond the illusion.

“In the same way, great bodhisattvas do not enter the world from outside space, nor do they enter space from outside the world. Why is this? Because space and the world are without distinction; abiding in the world is also abiding in space.

“Within space, great bodhisattvas can see and cultivate all the world’s different activities and wondrous adornments. In the space of a single thought, they completely know countless worlds, whether forming or disintegrating, and also know the successive continuity of eons. Within a single thought they manifest countless eons, yet do not cause that single thought to expand.

“Great bodhisattvas attain the inconceivable liberation of illusory wisdom, reach the other shore, abide at the boundary of illusion, enter worlds as numerous as illusions, and contemplate that all dharmas are like illusions. They do not oppose the illusory world. They exhaust illusory wisdom, clearly know that the three times are no different from illusions, penetrate this with certainty, and possess minds without boundaries.

“Just as the Tathagatas abide in illusion-like wisdom and possess the equal mind of the Buddhas, so too great bodhisattvas know that all worlds are like illusions. They are attached to nothing anywhere and possess nothing as their own.

“It is like an illusionist who manifests illusory phenomena. Although he does not dwell together with those illusory phenomena, he is nevertheless not confused about them.

“In the same way, great bodhisattvas know that all dharmas reach the ultimate other shore. Their minds neither cling to a self nor enter into attachment to dharmas, and they are not confused concerning any dharma.

“The foregoing is the great bodhisattvas’ second skillful wisdom of the Great Samadhi of Wondrous Radiance.”