大方廣佛華嚴經

27. CHAPTER TWENTY-SEVEN: THE TEN SAMADHIS

(Chinese Canon, Volume 40)

At that time, the Blessed One, having just attained perfect enlightenment at the bodhimanda in the land of Magadha, entered in the Hall of Universal Radiance a samadhi called the Instantaneous Limit of All Buddhas. Through the power of omniscience and his own spiritual powers, he manifested the pure and unobstructed body of a Tathagata, dependent on nothing and attached to nothing, able to bring awakening to all who beheld it.

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

These bodhisattvas had all reached the stage of anointment and had perfected bodhisattva practices 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 sentient beings. Their spiritual powers were sovereign and free, and they had deeply entered wisdom equal to that of the Tathagata.

They expounded the true meaning, possessed omniscience, and subdued all demons. Although they entered the world, their minds always remained 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-like Wisdom Bodhisattva, Wisdom of the One Characteristic Bodhisattva, Good Wisdom Bodhisattva, Illusion-like Wisdom Bodhisattva, Vast Wisdom Bodhisattva, Worldly Power Wisdom Bodhisattva,

Wisdom of the World Bodhisattva, Wisdom of the Buddha Ground Bodhisattva, True Wisdom Bodhisattva, Venerable and Supreme Wisdom Bodhisattva, Wisdom-Light Bodhisattva, Boundless Wisdom Bodhisattva, Mindfulness Adornment Bodhisattva, One Who Reaches the Limit of Emptiness Bodhisattva, Nature Adornment Bodhisattva, Profound Realm Bodhisattva, Skillful Understanding of What Is and Is Not Possible Bodhisattva, Great Radiance Bodhisattva, Constant Radiance Bodhisattva, One Who Understands the Buddha Lineage Bodhisattva, Mind-King Bodhisattva, Single Practice Bodhisattva, Constant Manifestation of Spiritual Powers Bodhisattva, Sprout of Wisdom 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, Blazing Radiance Bodhisattva, Moonlight Bodhisattva, Single Mote Bodhisattva, Steadfast Practice Bodhisattva, Pouring Down the Dharma Rain Bodhisattva, Most Excellent Banner Bodhisattva, Universal Adornment Bodhisattva, Wisdom Eye Bodhisattva, Dharma Eye Bodhisattva, Wisdom Cloud Bodhisattva, King of Dharanis Bodhisattva, Non-Abiding Vow Bodhisattva, Treasury of Wisdom Bodhisattva, Mind-King Bodhisattva, Inward Awakening Wisdom Bodhisattva, Abiding in the Buddha’s Sustaining Power 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 Awesome Virtue Bodhisattva, Wheel of Wisdom Bodhisattva, Great Awesome Virtue Bodhisattva, Great Dragon Chief Bodhisattva, Upright Practice Bodhisattva, Non-Retrogression Bodhisattva, Upholder of the Dharma Banner Bodhisattva, Never Forgetful Bodhisattva, Gatherer of All Destinies Bodhisattva, Inconceivable Decisive Wisdom Bodhisattva, Playful Boundless Wisdom Bodhisattva, Inexhaustible Treasury of Wondrous Dharma Bodhisattva, Sun of Wisdom Bodhisattva, Sun of Dharma Bodhisattva, Treasury of Wisdom Bodhisattva, Marsh of Wisdom Bodhisattva, Universal Vision Bodhisattva, Unfailing Vision Bodhisattva, Vajra Courage Bodhisattva, Vajra Wisdom Bodhisattva, Vajra Flame Bodhisattva,

Vajra Wisdom 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 former times all cultivated together with Vairocana Tathagata the roots of goodness and practices of bodhisattvas.

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 on the ground, joined his palms, and addressed the Buddha, saying: “Blessed One! I have a question I wish to ask the Tathagata, the Perfectly Enlightened One. I pray that, out of compassion, you will permit me.”

The Buddha said: “Universal Eye, you may ask. I shall explain it to you and bring you joy.”

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 bodhisattvas’ great samadhis? Because they skillfully enter and emerge from the vast and inconceivable great samadhis of bodhisattvas, are they therefore able to exercise sovereign mastery over the spiritual transformations of all samadhis without ever ceasing?”

The Buddha said: “Excellent, Universal Eye! For the benefit of the 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 other bodhisattvas and is difficult to encounter. From measureless bodhisattva practices, Samantabhadra brought forth the bodhisattvas’ great vows. His meritorious practices have all been purified and never regress. Samantabhadra has purified without obstruction measureless gateways of paramitas, gateways of unobstructed dharanis, and gateways of inexhaustible eloquence. Through the power of his original vows, Samantabhadra exercises great compassion to benefit all sentient beings throughout the future, never growing weary.

“You should ask Samantabhadra. That bodhisattva will explain to you these samadhis of sovereign liberation.”

When the bodhisattvas in the assembly heard the name Samantabhadra, they immediately attained measureless, inconceivable samadhis. Their minds became unobstructed, peaceful, serene, and unmoving; their vast wisdom was difficult to fathom, and their realm was exceedingly profound, with few able to equal it. They directly beheld measureless Buddhas, attained the power of the Buddhas, shared the nature of the Buddhas, and shone with penetrating illumination throughout the three periods of past, future, and present. They acquired inexhaustible merit and fully perfected all spiritual powers.

These bodhisattvas gave rise to 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 assembly’s inability to see Samantabhadra Bodhisattva was caused by the awesome power of the Tathagata and also by the sovereign spiritual powers of Samantabhadra Bodhisattva.

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

The Buddha said: “Universal Eye! Samantabhadra Bodhisattva is now seated near me and has never moved from his place.”

Universal Eye Bodhisattva and the other bodhisattvas again searched 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 the dwelling place of Samantabhadra Bodhisattva is exceedingly profound and indescribable. Samantabhadra Bodhisattva has attained boundless gateways of wisdom, entered the Lion’s Arising in Vigor Samadhi, attained unsurpassed sovereign power and function, entered unobstructed purity, and produced the Tathagata’s ten powers of wisdom. He takes the treasury of the Dharma realm as his body and is protected and kept in mind by all Tathagatas. In a single thought, he can realize and enter the nondiscriminating wisdom of the Buddhas of the three periods. For this reason, you cannot see him.”

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

Universal Eye Bodhisattva then emerged from samadhi and said: “Blessed One! I entered ten thousand innumerable samadhis seeking to behold Samantabhadra Bodhisattva, yet I still could not see him. I could not see Samantabhadra Bodhisattva’s body or bodily actions, speech or verbal actions, mind or mental actions, nor his seat or 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 the illusory appearances within the written formulae of an illusionist’s art?”

“Blessed One! It cannot be described.”

“Universal Eye! If even the illusory appearances within the art of illusion cannot be described, how much less could one enter or behold Samantabhadra’s secret realm of the body, secret realm of speech, and secret realm of mind? For Samantabhadra Bodhisattva’s realm is exceedingly profound, inconceivable, measureless, and beyond all limits.

“In brief, Samantabhadra Bodhisattva uses vajra wisdom to enter universally throughout the Dharma realm. In all worlds, there is nowhere he acts and nowhere he abides. He knows that the bodies of all sentient beings are themselves non-bodies, neither coming nor going. He has attained uninterrupted, nondiscriminating, sovereign spiritual powers. Depending on nothing, creating nothing, and undergoing no movement or change, he reaches the ultimate limit of the Dharma realm.

“Universal Eye! Whoever sees Samantabhadra Bodhisattva, attends upon him, hears his name, reflects upon him, recollects him, gives rise to faithful understanding, diligently contemplates him, first turns toward him, seeks him, or makes vows continuously and without interruption will gain benefit and will not have done so in vain.”

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

Having proclaimed this three times, Universal Eye and the assembly of bodhisattvas bowed their heads in reverence.

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 way throughout the Dharma realm, give rise to profound faithful understanding, become disenchanted with and detach yourselves from all things, and 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 differing faculties and dispositions of sentient beings, and everywhere gather together the path of Samantabhadra.

“If you can make such great vows, you will behold Samantabhadra Bodhisattva.”

After hearing the Buddha’s instruction, Universal Eye Bodhisattva and the great assembly simultaneously bowed in reverence and beseeched that they might behold Samantabhadra Bodhisattva.

At that time, Samantabhadra Bodhisattva, through the spiritual power of liberation, manifested physical bodies in accordance with where they ought to appear, enabling the entire assembly of bodhisattvas to see Samantabhadra Bodhisattva seated upon a lotus throne near the Tathagata. They also saw Samantabhadra Bodhisattva arriving in continuous succession before all the Buddhas in all other worlds. They further saw him, in the presence of all those Buddhas, expounding all bodhisattva practices, revealing the path of omniscience, elucidating all the spiritual powers of bodhisattvas, distinguishing all the awesome virtues of bodhisattvas, and manifesting all the Buddhas of the three periods.

When Universal Eye and the assembly of bodhisattvas beheld these spiritual transformations, their hearts overflowed with delight and great joy. They all bowed in reverence to Samantabhadra Bodhisattva, honoring him as they would all the Buddhas of the ten directions.

Through the Buddha’s spiritual power, the power of the bodhisattvas’ faithful understanding, and the power of Samantabhadra Bodhisattva’s original vows, ten thousand kinds of precious 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 silks.

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

Universal Eye Bodhisattva said: “Blessed One! Samantabhadra Bodhisattva is one who abides in great awesome 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 in skillfully establishing the minds of all sentient beings, and abides in samadhis of sovereign liberation in all dharmas.”

The Buddha said: “So it is! So it is! It is as you have said. Samantabhadra Bodhisattva possesses innumerable pure virtues: the virtue of unequaled adornment, the virtue of measureless treasures, the virtue of an inconceivable ocean, the virtue of measureless characteristics, the virtue of boundless clouds, virtue reaching boundless limits and beyond all praise, the virtue of inexhaustible Dharma, indescribable virtue, the virtue of all Buddhas, and virtue that can never be exhausted through acclaim and praise.”

The Buddha told Samantabhadra Bodhisattva: “Samantabhadra! For Universal Eye and the bodhisattvas in this great assembly, you should explain the ten great samadhis, enabling them to skillfully enter them and perfectly fulfill Samantabhadra’s practices and vows.

“Explain these ten great samadhis to the great bodhisattvas, so that bodhisattvas of the past attained liberation through them, bodhisattvas of the present are attaining liberation through them, and bodhisattvas of the future will attain liberation through them.

“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 Sentient 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 periods have taught them, will teach them, and are now teaching them. If bodhisattvas delight in, revere, and cultivate these ten great samadhis without indolence, they will accomplish them. Such beings are called Buddhas and Tathagatas. They are also called Ones Who Have Attained the Ten Powers of Wisdom, Guides, Great Guides, Omniscient Ones, All-Seeing Ones, Those Who Abide Without Obstruction, Those Who Penetrate All Realms, and Those Who Exercise Sovereignty over All Dharmas.”

Such bodhisattvas enter universally into all worlds without attachment to any world; enter universally into the realm of all sentient beings without perceiving the characteristic of sentient beings; enter universally into all bodies and attain unobstructed mastery with respect to bodies; and enter universally into the entire Dharma realm while knowing that the Dharma realm is boundless. They draw near to all Buddhas of the past, future, and present; clearly perceive all the dharmas of the Buddhas; skillfully express all written characters; thoroughly understand all provisional names; accomplish the pure paths of all bodhisattvas; and abide in all the differing practices of bodhisattvas.

In a single thought, they universally attain all dharmas of the three periods, universally proclaim all teachings of the Buddhas, everywhere turn the irreversible Dharma wheel, and in each lifetime throughout the past, future, and present universally realize every path to bodhi. Within each such enlightenment, they universally comprehend the Dharma taught by all Buddhas.

The foregoing is the gateway to the characteristics of dharmas for bodhisattvas; the gateway to awakened wisdom for bodhisattvas; the gateway of the invincible banner of omniscience; the gateway to the practices and vows of Samantabhadra Bodhisattva; the gateway of fierce spiritual powers and vows; the gateway of all dharanis and eloquence; the gateway to the distinctions among all dharmas of the three periods; the gateway to the manifestations of all Buddhas; the gateway of using omniscience to establish all sentient beings; and the gateway of using the Buddhas’ spiritual power to adorn and purify all worlds.

If bodhisattvas enter these great samadhis, they attain the inexhaustible power of the Dharma realm, attain unobstructed practices as vast as space, attain measureless sovereignty in the station of a Dharma King, like the worldly station conferred through anointment, attain boundless wisdom penetrating all things, and attain vast power that perfectly fulfills the ten kinds of power. With sincere minds free of contention, they enter the limit of quiescent cessation. Their great compassion is fearless like a lion. They are great beings of wisdom who light the radiant lamp of the true Dharma. All their virtues can never be praised to exhaustion and cannot be conceived or reached by shravakas or pratyekabuddhas.

These bodhisattvas attain the wisdom of the Dharma realm. Abiding at the unmoving limit, they can nevertheless expound the various dharmas according to circumstances. Abiding in the signless, they skillfully enter the characteristics of dharmas.

They attain the treasury of purity in intrinsic nature and are born into the pure household of the Tathagata. They skillfully open the differing Dharma gateways while using wisdom to understand that nothing whatsoever exists. Skillfully knowing the proper times and occasions, they constantly practice the gift of Dharma and awaken all beings; thus they are called Wise Ones.

They universally gather in sentient beings and cause them all 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 sentient beings; third, inexhaustible wisdom concerning worlds as reflections; fourth, inexhaustible wisdom that deeply enters the Dharma realm; fifth, inexhaustible wisdom that skillfully gathers in 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 sustains the power of the mind; ninth, inexhaustible wisdom that abides in the vast aspiration for bodhi; and tenth, inexhaustible wisdom that abides in all Buddha-Dharmas, omniscience, and the power of vows.

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

“These are the ten: first, they bring forth boundless resolve to liberate all sentient beings; second, they bring forth boundless resolve to attend upon all Buddhas; third, they bring forth boundless resolve to make offerings to all Buddhas; fourth, they bring forth boundless resolve to behold all Buddhas everywhere; fifth, they bring forth boundless resolve to receive and retain all Buddha-Dharmas without losing them; sixth, they bring forth boundless resolve to manifest the measureless spiritual transformations of all Buddhas; seventh, they bring forth boundless resolve never to abandon any practice of bodhi, so that they may attain the powers of a Buddha; eighth, they bring forth boundless resolve to enter universally the subtle realm of omniscience and expound all Buddha-Dharmas;

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

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

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

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

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

“Great bodhisattvas take a great trichiliocosm as a single lotus and manifest bodies sitting in full lotus posture everywhere upon that lotus. Within each body they again manifest a great trichiliocosm, within which are ten billion four-continent worlds. In each four-continent world, they manifest ten billion bodies, and each body enters ten billion times ten billion great trichiliocosms.

In each of these worlds, within every four-continent world, they manifest ten billion bodhisattvas engaged in cultivation. Each bodhisattva practice produces 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 free from confusion.

“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 reaches as high as the summit of Mount Sumeru. Although his transformation body is one hundred sixty-eight thousand yojanas tall, the Asura King’s original body is not impaired. His skandhas, ayatanas, and dhatus remain as before, and his mind is not confused.

He does not regard the transformation body as another body, nor does he consider his original body not to be himself. His original body constantly enjoys various pleasures, while his transformation body continually manifests all kinds of sovereign spiritual powers and awesome might.

“Disciples of the Buddha! Although the Asura King possesses greed, anger, and delusion and is still fully endowed with arrogance, he can nevertheless transform and manifest his own body in this way. How much more can great bodhisattvas do so, having thoroughly understood body, mind, and dharmas to be like illusions; all worlds to be like dreams; the appearance of all Buddhas in the world to be like reflections; all worlds to be like transformations; and all speech and sounds to be like echoes?

They have seen true Dharma and take Dharma as it truly is for their own body. They know the intrinsic nature of all dharmas to be pure, clearly understand that body and mind have no substantial essence, manifest their bodies throughout measureless realms, and use the vast radiance of Buddha-wisdom to purely cultivate all practices of bodhi.

“Disciples of the Buddha! Great bodhisattvas who abide in this samadhi transcend the world and remain far removed from it. 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 entering their own bodies. Within them, they clearly perceive all worlds and all worldly dharmas, yet never become attached to them. The foregoing is the first, the skillful wisdom for entering the Samadhi of Universal Radiance.

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

“These great bodhisattvas can enter as many great trichiliocosms as there are dust motes in a great trichiliocosm. In each 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 sentient beings as there are dust motes in a great trichiliocosm.

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

“Disciples of the Buddha! It is like the rising sun illuminating Mount Sumeru and the seven jeweled mountains. Upon the seven jeweled mountains and in the spaces between them, reflections of light appear clearly. The sun’s reflections upon the jeweled mountains all appear within the reflections between the jeweled mountains, and the sun’s reflections between the seven jeweled mountains likewise all appear within the sun’s reflections upon the jeweled mountains. Thus they successively 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 reflections of the sun illuminate and manifest one another without limit. Their essential nature is neither existent nor nonexistent. They neither abide upon the jeweled mountains nor depart from them; they neither abide in the water nor depart from it.

“Disciples of the Buddha! In the same way, great bodhisattvas abiding in the Great Samadhi of Wondrous Radiance do not impair the established characteristics of worlds, 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 neither do they impair the characteristics of worlds. They contemplate all dharmas as having the one characteristic of no characteristic, yet they do not impair the intrinsic nature of any dharma. They constantly abide in the nature of true suchness and never abandon or depart from it.

“Disciples of the Buddha! It is like an illusionist skilled in the art of illusion who creates illusory phenomena at a crossroads. Within one day or in the space of an instant, he may manifest one day, one night, seven days and seven nights, half a month, one month, one year, or one hundred years. According to his wishes, the illusionist manifests cities, towns, villages, streams, ponds, rivers, oceans, the sun, the moon, clouds, rain, palaces, and houses.

“The passage of months or years within the illusion does not impair the original day or hour. Nor does the brevity of the original time impair the months and years manifested by the illusion. The characteristics of the illusion appear distinctly, while the original day and hour are not lost.

“In the same way, great bodhisattvas entering this Great Samadhi of Wondrous Radiance manifest innumerable worlds within a single world. Each of those innumerable worlds contains earth, water, wind, fire, great oceans, mountains, cities, towns, parks, groves, houses, celestial palaces, dragon palaces, and the 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 minor chiliocosms and great trichiliocosms; karmic activities and their results; death here and birth there; and all the periods of worldly time: hours, minutes, days, nights, months, years, eons of formation, and eons of destruction.

There are pure lands, assemblies of bodhisattvas in attendance who exercise sovereign spiritual powers, and the teaching and transformation of sentient beings. Throughout those lands are measureless populations of different species and forms, measureless, boundless, and inconceivable. The pure power of karma from the past, future, and present produces measureless, supremely wondrous precious treasures.

All such things are fully manifested within a single world.

“The great bodhisattvas universally and clearly see all these things there; they enter them all, observe them all, reflect upon them all, and comprehend them all. Through inexhaustible wisdom, they know them all as they truly are. The multiplicity of those worlds does not impair this one world, nor does this one world impair those many worlds.

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

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

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

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

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

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

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

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

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

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

“Nevertheless, they do not abandon this place to see another place, nor do they abandon that place to see this one. The bodies there and the bodies here are without difference because they have entered the Dharma realm.

“They constantly and diligently contemplate without ceasing 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 those illusions are manifested does not impair the original location, and the duration of the illusion does not impair 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 sentient beings, they manifest no sentient beings; where there are no sentient beings, they manifest sentient beings. Where there is no form, they manifest form; where there is form, they manifest no form. What comes before does not disrupt what comes afterward, and what comes afterward does not disrupt what came before.

“Great bodhisattvas know that all worldly dharmas are like 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 give rise to illusory wisdom and view all karma as being like worldly illusion. Illusions are manifested in no fixed place, yet the original place does not exist outside the illusion, nor does the illusion exist outside the original place.

“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 difference. To abide in the world is also to abide in space.

“Within space, great bodhisattvas can see and cultivate all the differing, wondrously adorned activities of the world. In the space of a single thought, they fully comprehend the formation and destruction of innumerable worlds and also know the successive continuity of eons. Within a single thought, they manifest innumerable 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 limit of illusion, enter worlds as numerous as illusions, and reflect that all dharmas are like illusions. They do not oppose the illusory world, exhaust illusory wisdom, clearly understand that the three periods are no different from illusions, attain decisive penetration, and possess minds without bounds.

“Just as the Tathagatas abide in illusion-like wisdom and possess the impartial mind of a Buddha, 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 manifesting illusory phenomena. Although he does not exist identically with those illusions, he nevertheless is not confused regarding them.

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

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