大方廣佛華嚴經

Disciples of the Buddha! What is the great samadhi of the differentiated bodies of all sentient beings of a great bodhisattva?

A great bodhisattva abiding in this samadhi attains ten kinds of nonattachment: nonattachment to all lands, nonattachment to all directions, nonattachment to all kalpas, nonattachment to all assemblies, nonattachment to all dharmas, nonattachment to all bodhisattvas, nonattachment to all bodhisattva vows, nonattachment to all samadhis, nonattachment to all Buddhas, and nonattachment to all stages.

Disciples of the Buddha! How does a great bodhisattva enter and emerge from this samadhi?

In this samadhi, a great bodhisattva enters through the inner body and emerges through the outer body; enters through the outer body and emerges through the inner body; enters through an identical body and emerges through a different body; enters through a different body and emerges through an identical body; enters through a human body and emerges through the body of a yaksha; enters through the body of a yaksha and emerges through the body of a naga; enters through the body of a naga and emerges through the body of an asura; enters through the body of an asura and emerges through the body of a deva; enters through the body of a deva and emerges through the body of a Brahma king; enters through the body of a Brahma king and emerges through a body in the desire realm;

enters among devas and emerges in hell; enters in hell and emerges among humans; enters among humans and emerges among another species; enters through a thousand bodies and emerges through one body; enters through one body and emerges through a thousand bodies; enters through nayutas of bodies and emerges through one body; enters through one body and emerges through nayutas of bodies; enters among the beings of the southern continent and emerges among those of the western continent; enters among the beings of the western continent and emerges among those of the northern continent; enters among the beings of the northern continent and emerges among those of the eastern continent; enters among the beings of the eastern continent and emerges among those of the other three continents;

enters among the beings of three continents and emerges among those of four continents; enters among the beings of four continents and emerges among all the diverse beings of the seas; enters among all the diverse beings of the seas and emerges among all the sea spirits; enters among all the sea spirits and emerges within the water element; enters within the water element and emerges within the earth element; enters within the earth element and emerges within the fire element; enters within the fire element and emerges within the wind element; enters within the wind element and emerges within all four elements; enters within all four elements and emerges within the unborn Dharma; enters within the unborn Dharma and emerges within Mount Sumeru;

enters within Mount Sumeru and emerges within the seven jeweled mountains; enters within the seven jeweled mountains and emerges among all grasses, trees, thickets, forests, and black mountains; enters among all thickets, forests, and black mountains and emerges among all adornments of wondrous fragrances, flowers, and jewels; enters among all adornments and emerges among all sentient beings taking birth throughout the four continents, above and below; enters among all sentient beings taking birth and emerges among the beings of a small thousandfold world; enters among the beings of a small thousandfold world and emerges among the beings of a medium thousandfold world; enters among the beings of a medium thousandfold world and emerges among the beings of a great thousandfold world;

enters among the beings of hundreds of thousands of kotis of nayutas of great thousandfold worlds and emerges among the beings of innumerable worlds; enters among the beings of innumerable worlds and emerges among the beings of measureless worlds; enters among the beings of measureless worlds and emerges among the beings of boundless worlds; enters among the beings of boundless worlds and emerges among the beings of peerless Buddha-lands; enters among the beings of peerless Buddha-lands and emerges among the beings of incalculable worlds; enters among the beings of incalculable worlds and emerges among the beings of inexpressible worlds; enters among the beings of inexpressible worlds and emerges among the beings of inconceivable worlds;

enters among the beings of inconceivable worlds and emerges among the beings of immeasurable worlds; enters among the beings of immeasurable worlds and emerges among the beings of ineffable worlds; enters among the beings of ineffable worlds and emerges among the beings of ineffably ineffable worlds; enters among the beings of ineffably ineffable worlds and emerges among defiled sentient beings; enters among defiled sentient beings and emerges among purified sentient beings; enters among purified sentient beings and emerges among defiled sentient beings; enters through the eye ayatana and emerges through the ear ayatana; enters through the ear ayatana and emerges through the nose ayatana; enters through the nose ayatana and emerges through the tongue ayatana;

enters through the tongue ayatana and emerges through the body ayatana; enters through the body ayatana and emerges through the mind ayatana; enters through the mind ayatana and emerges through the body ayatana; enters through one’s own domain and emerges through another’s domain; enters through another’s domain and emerges through one’s own domain; enters through a single mote of dust and emerges through motes of dust in innumerable worlds; enters through motes of dust in innumerable worlds and emerges through a single mote of dust; enters among shravakas and emerges among pratyekabuddhas; enters among pratyekabuddhas and emerges among shravakas; enters through one’s own body and emerges through the body of a Buddha; enters through the body of a Buddha and emerges through one’s own body;

enters through a single thought and emerges through a koti of kalpas; enters through a koti of kalpas and emerges through a single thought; enters through the same instant and emerges at a different time; enters at a different time and emerges in the same instant; enters through the preceding limit and emerges through the succeeding limit; enters through the succeeding limit and emerges through the preceding limit; enters through the preceding limit and emerges through the intermediate limit; enters through the intermediate limit and emerges through the preceding limit; enters through the three periods of time and emerges through a single instant; enters through a single instant and emerges through the three periods of time;

enters through true suchness and emerges through verbal expression; enters through verbal expression and emerges through true suchness.

It is like a person whose body is possessed by a spirit and therefore trembles uncontrollably. The spirit does not reveal its own body, yet causes that person’s body to behave in this way.

So too, a great bodhisattva abiding in this samadhi enters concentration through his own body and emerges through his own body.

It is like a corpse that, through the power of a spell, can rise, walk, and perform various tasks. Although the corpse and the spell are different, they can unite to perform these deeds.

So too, a great bodhisattva abiding in this samadhi enters concentration in one realm and emerges in a different realm; enters concentration in a different realm and emerges in the same realm.

It is like a bhikshu who has attained mastery of mind and can transform one body into many bodies or many bodies into one. It is not that the one body perishes and many bodies are born, nor that the many bodies perish and one body is born.

So too, a great bodhisattva abiding in this samadhi enters concentration in one body and emerges in many bodies; enters concentration in many bodies and emerges in one body.

It is like the great earth, which has a single taste yet produces grasses and trees possessing many different tastes. Although the earth is not different, the tastes differ.

So too, a great bodhisattva abiding in this samadhi remains free of discrimination, yet enters concentration in one kind and emerges in many kinds, or enters concentration in many kinds and emerges in one kind.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi acquires ten praiseworthy appellations. They are: because he enters true suchness, he is called Tathagata; because he awakens to all dharmas, he is called Buddha; because he is praised by all worlds, he is called Dharma Master; because he knows all dharmas, he is called Omniscient One; because all worlds take refuge in him, he is called the Refuge; because he comprehends the skillful means of all dharmas, he is called Guide; because he leads all sentient beings onto the path of omniscience, he is called Great Guide; because he is the lamp of all worlds, he is called Light;

because his resolve is fulfilled, meaningful benefit has been accomplished, all his tasks are complete, he abides in unobstructed wisdom, and he distinctly knows and understands all dharmas, he is called One Who Has Mastery of the Ten Powers; because he penetrates all Dharma wheels, he is called One Who Sees All.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi further attains ten kinds of radiant light. He attains the light of all Buddhas because he is equal to the Buddhas.

He attains the light of all worlds because he can universally adorn and purify them. He attains the light of all sentient beings because he trains and subdues them. He attains the light of measureless fearlessness because he uses the Dharma realm as a place for teaching the Dharma.

He attains the light of nondifferentiation because he knows that all dharmas have no manifold intrinsic natures. He attains the light of skillful means because he realizes and enters the ultimate limit of freedom from desire in all dharmas. He attains the light of truth because his mind is impartial toward the ultimate limit of freedom from desire in all dharmas.

He attains the light of spiritual transformation pervading every world because the support of the Buddhas never ceases. He attains the light of excellent contemplation because he reaches the other shore of the mastery of all Buddhas. He attains the light of the true suchness of all dharmas because within a single pore he skillfully expounds all things.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi attains ten kinds of nonaction. They are: nonaction of bodily karma, nonaction of verbal karma, nonaction of mental karma, nonaction of spiritual powers, nonaction in comprehending that dharmas have no intrinsic nature, nonaction in knowing that karma is not destroyed, nonaction of nondiscriminating wisdom, nonaction of the wisdom that knows there is no arising, nonaction in knowing that dharmas do not perish, and nonaction in following the words without impairing their meaning.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi has measureless realms of many different kinds. He enters through one and emerges through many; enters through many and emerges through one; enters through the same and emerges through the different; enters through the different and emerges through the same; enters through the subtle and emerges through the coarse; enters through the coarse and emerges through the subtle; enters through the great and emerges through the small; enters through the small and emerges through the great; enters through conformity and emerges through opposition; enters through opposition and emerges through conformity; enters through the bodiless and emerges through the embodied; enters through the embodied and emerges through the bodiless;

enters through the signless and emerges through the marked; enters through the marked and emerges through the signless; emerges while entering, and enters while emerging.

All these are realms of mastery belonging to this samadhi.

It is like an illusionist who has perfected the use of spells and can manifest many different forms. The spell differs from the illusion, yet it can produce the illusion. The spell is merely sound, yet it can produce forms cognized by eye-consciousness, sounds cognized by ear-consciousness, fragrances cognized by nose-consciousness, flavors cognized by tongue-consciousness, tangible objects cognized by body-consciousness, and objects cognized by mind-consciousness.

So too, a great bodhisattva abiding in this samadhi enters concentration within sameness and emerges within difference; enters concentration within difference and emerges within sameness.

It is like the time when the devas of Trayastrimsha fought the asuras and the devas won the battle. An asura king, whose body was seven hundred yojanas tall, used the power of illusion to make his army of hundreds of thousands simultaneously flee into the hollow of a lotus filament to hide.

So too, a great bodhisattva has skillfully accomplished the stages of illusory wisdom. Illusory wisdom is itself the bodhisattva, and the bodhisattva is itself illusory wisdom. Therefore he can enter concentration within nondifferentiated dharmas and emerge from concentration within differentiated dharmas; enter concentration within differentiated dharmas and emerge from concentration within nondifferentiated dharmas.

It is like a farmer who sows seed in a field: the seed remains below while the fruit grows above.

So too, a great bodhisattva abiding in this samadhi enters concentration within one and emerges within many; enters concentration within many and emerges within one.

It is like the union of the red and white elements of a man and woman. If a sentient being takes birth therein, it is then called a kalala. From this point it develops successively within the mother’s womb for a full ten months. Through the power of wholesome karma, all its limbs are perfected, its faculties and body are complete, and its mind and thought are lucid. Although the kalala differs in form from the six faculties, the power of karma causes them to be successively perfected so that it undergoes various kinds of similar and dissimilar karmic results.

So too, from the kalala-stage of omniscience, a great bodhisattva gradually grows through the power of faith, understanding, and vows. His bodhisattva mind becomes vast, spontaneous, and masterful. He enters concentration within nonexistence and emerges within existence; enters concentration within existence and emerges within nonexistence.

It is like a naga palace that rests upon the earth as its foundation and does not rest upon empty space. Nagas dwell within their palace, not in empty space, yet they can raise clouds that fill the sky. If someone looks upward and sees what appears to be a palace, one should know that it is a city of gandharvas, not a naga palace. Although the nagas dwell below, the clouds arise in the sky.

So too, a great bodhisattva abiding in this samadhi enters through the signless and emerges through signs; enters through signs and emerges through the signless.

It is like the palace of the Great Brahma King Wondrous Light, called Treasury of the Supreme Purity of All Worlds. Within this great palace, the entire great thousandfold world can be seen: the four continents; the palaces of devas, nagas, and the eight classes of beings; the dwellings of humans and those in the three evil destinies; Mount Sumeru and all the other mountains; oceans, rivers, streams, shores, marshes, springs, cities, towns, villages, forests, and all kinds of jewels. All such things, extending as far as the great Cakravada Mountains and even to the subtlest motes of drifting dust in empty space, appear within the palace of the Great Brahma King like the image of a face seen in a bright mirror.

So too, a great bodhisattva abiding in this great samadhi of the differentiated bodies of all sentient beings knows the various kinds of lands, sees the various Buddha-lands, various fruits of realization, various accomplishments of Dharma, various fulfilled practices, various understandings and entrances, various samadhis, various spiritual powers that are aroused, various kinds of wisdom that are attained, and the various ultimate limits of moments in which beings abide.

This great bodhisattva reaches the other shore of ten kinds of spiritual powers. They are: reaching the other shore of spiritual powers of all Buddhas that extend throughout empty space and pervade the Dharma realm; reaching the other shore of the bodhisattvas’ ultimate, nondifferentiated, masterful spiritual powers; reaching the other shore of spiritual powers that can initiate the bodhisattvas’ vast practices and vows and enter the gateway of the Tathagatas’ buddha-work; reaching the other shore of spiritual powers that can shake all worlds and purify every realm; reaching the other shore of spiritual powers that can freely know the inconceivable karmic results of all sentient beings to be like illusions and transformations;

reaching the other shore of spiritual powers that can freely know the different characteristics of entering and emerging from coarse and subtle samadhis; reaching the other shore of spiritual powers that can courageously enter the realm of the Tathagatas and therein bring forth great vows; reaching the other shore of spiritual powers that can transform into Buddhas, transformatively turn the Dharma wheel, train and subdue sentient beings, cause them to engender the seed of Buddhahood, cause them to enter the Buddha Vehicle, and swiftly bring them to accomplishment;

reaching the other shore of spiritual powers that can comprehend all ineffable secret words and phrases and turn the Dharma wheel, causing hundreds of thousands of kotis of nayutas of ineffably ineffable Dharma gateways to become purified; and reaching the other shore of spiritual powers that, without relying upon days, nights, years, months, or numbers of kalpas, can in a single thought universally manifest the three periods of time.

The foregoing is the great bodhisattva’s eighth skillful wisdom: the great samadhi of the differentiated bodies of all sentient beings.

Disciples of the Buddha! What is the great bodhisattva’s samadhi of mastery within the Dharma realm?

Because this great bodhisattva enters samadhi through his own eye ayatana and so forth through his own mind ayatana, it is called mastery within the Dharma realm.

When a great bodhisattva enters this samadhi through each and every pore of his own body, he naturally comes to know all worlds, all worldly dharmas, all world-systems, kotis of nayutas of worlds, asamkhyeyas of worlds, and worlds as numerous as the dust motes in ineffable Buddha-lands. In all these worlds he sees Buddhas appearing in the world, with bodhisattva assemblies fully gathered together, their light pure, wholly good and unmixed, vast and magnificent, and adorned with many kinds of jewels.

The bodhisattvas in these worlds uninterruptedly cultivate bodhisattva practices for one kalpa, a hundred kalpas, a thousand kalpas, a koti of kalpas, hundreds of thousands of kotis of nayutas of kalpas, innumerable kalpas, measureless kalpas, boundless kalpas, peerless kalpas, incalculable kalpas, inexpressible kalpas, inconceivable kalpas, immeasurable kalpas, ineffable kalpas, ineffably ineffable kalpas, or kalpas as numerous as the dust motes in ineffably ineffable Buddha-lands.

Throughout such measureless kalpas, the bodhisattva abides in this samadhi: entering and emerging from it; accomplishing worlds; training and subduing sentient beings; universally comprehending the Dharma realm; universally knowing the three periods of time; expounding all dharmas; and manifesting great spiritual powers and diverse skillful means, without attachment or obstruction, because he has attained mastery within the Dharma realm. He skillfully distinguishes the eye, skillfully distinguishes the ear, nose, tongue, and body, and skillfully distinguishes the mind. He skillfully distinguishes to their ultimate limits all such diverse differences.

Having skillfully seen and known in this manner, the bodhisattva can produce ten thousand kotis of lights of dharani teachings, accomplish ten thousand kotis of pure practices, realize ten thousand kotis of roots of goodness, perfect ten thousand kotis of spiritual powers, enter ten thousand kotis of samadhis, accomplish ten thousand kotis of powers of spiritual mastery, nurture ten thousand kotis of powers of merit, perfect ten thousand kotis of profound intentions, set in motion ten thousand kotis of sustaining powers, manifest ten thousand kotis of spiritual transformations, fulfill ten thousand kotis of unobstructed qualities of bodhisattvas, perfect ten thousand kotis of bodhisattva aids to the path, amass ten thousand kotis of bodhisattva treasuries,

illuminate ten thousand kotis of bodhisattva skillful means, expound ten thousand kotis of meanings, accomplish ten thousand kotis of vows, produce ten thousand kotis of dedications of merit, purify and cultivate ten thousand kotis of bodhisattva right positions, clearly understand ten thousand kotis of Dharma gateways, reveal ten thousand kotis of expositions, and cultivate and refine ten thousand kotis of bodhisattva purities.

Disciples of the Buddha! The great bodhisattva also possesses innumerable merits, measureless merits, boundless merits, peerless merits, incalculable merits, inexpressible merits, inconceivable merits, immeasurable merits, ineffable merits, and inexhaustible merits.

Disciples of the Buddha! The bodhisattva has completed, amassed, adorned, purified, penetrated, embraced, produced, rendered praiseworthy, made steadfast, and accomplished all such merits.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi is embraced and sustained by Buddhas in the eastern direction bearing ten thousand innumerable names, as numerous as the dust motes in Buddha-lands. Under each of these Buddha names there are, furthermore, ten thousand innumerable Buddhas, as numerous as the dust motes in Buddha-lands, each distinct from the others. As it is in the east, so is it in the other nine directions.

All these Buddhas appear before the bodhisattva. For his sake they manifest the pure lands of the Buddhas; speak of the measureless bodies of the Buddhas; speak of the inconceivable eyes of the Buddhas; speak of the measureless ears of the Buddhas; speak of the pure noses of the Buddhas; speak of the pure tongues of the Buddhas; speak of the minds of the Buddhas that abide nowhere; speak of the unsurpassed spiritual powers of the Buddhas; cause him to cultivate the Buddhas’ unsurpassed bodhi; cause him to attain the pure voices of the Buddhas; reveal the irreversible Dharma wheel of the Buddhas; display the boundless assemblies of the Buddhas; cause him to enter the boundless mysteries of the Buddhas; praise all roots of goodness of the Buddhas;

cause him to enter the Buddhas’ Dharma of equality; proclaim the Buddha lineages throughout the three periods of time; manifest the measureless forms and marks of the Buddhas; extol the Dharma protected and kept in mind by the Buddhas; proclaim the subtle and wondrous Dharma voices of the Buddhas; elucidate the worlds of all Buddhas; proclaim the samadhis of all Buddhas; display the successive order of the Buddhas’ assemblies; preserve and uphold the inconceivable Dharma of the Buddhas; explain that all dharmas resemble illusions and transformations; elucidate the unmoving nature of Dharma; reveal all unsurpassed Dharma wheels; praise the measureless merits of the Buddhas; cause him to enter all clouds of samadhi;

and cause him to know that the mind is like an illusion and a transformation, boundless and inexhaustible.

Disciples of the Buddha! When a great bodhisattva abides in this samadhi of mastery within the Dharma realm, in each of the ten directions there are Tathagatas bearing ten thousand innumerable names, as numerous as the dust motes in Buddha-lands; and under each name there are ten thousand innumerable Buddhas, as numerous as the dust motes in Buddha-lands, who simultaneously protect and keep this bodhisattva in mind. They cause this bodhisattva to attain a boundless body; cause him to attain an unobstructed mind; cause him never to lose mindfulness regarding any dharma; cause him to attain decisive wisdom concerning all dharmas; cause his clarity regarding all dharmas to increase so that he can receive and accept them all; cause him to understand every dharma;

cause his faculties to become keen and sharp and his mastery of the spiritual powers of Dharma to become skillful; cause him to attain an unobstructed realm in which he travels throughout the Dharma realm without ever resting; cause him to attain ultimately pure, unobstructed wisdom; and cause him, through the power of spiritual mastery, to manifest the attainment of Buddhahood in all worlds.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi attains ten kinds of “ocean.” He attains the ocean of Buddhas because he beholds them all. He attains the ocean of all dharmas because he can use wisdom to comprehend them completely.

He attains the ocean of sentient beings because he ultimately subdues them. He attains the ocean of all lands because, through unconditioned and nonactive spiritual powers, he reaches them all. He attains the ocean of merit because he perfects all cultivation.

He attains the ocean of spiritual powers because he can manifest them extensively and thereby awaken beings. He attains the ocean of faculties because he skillfully knows their differing dispositions. He attains the ocean of minds because he knows the measureless varieties and differences among the minds of all sentient beings.

He attains the ocean of practices because he can perfect them all through the power of vows. He attains the ocean of vows because he causes them all to be accomplished and ultimately purified.

Disciples of the Buddha! Having attained these ten kinds of “ocean,” a great bodhisattva further attains ten kinds of excellence: first, he is foremost among all sentient beings; second, he is most extraordinary among all devas; third, he possesses ultimate mastery among all Brahma kings; fourth, he is attached to nothing in any world; fifth, nothing in any world can eclipse his radiance; sixth, none of the maras can delude or disturb him; seventh, he enters all modes of existence without obstruction; eighth, wherever he takes birth, he knows that birth to be insubstantial; ninth, he attains mastery of all Buddha-Dharmas; tenth, he can manifest all spiritual powers.

Disciples of the Buddha! Having attained these ten kinds of excellence, a great bodhisattva further attains ten kinds of “power” with which he cultivates all practices within the realm of sentient beings: first, the power of heroic vigor, because he subdues the world; second, the power of diligence, because he never retreats; third, the power of nonattachment, because he abandons all defilements; fourth, the power of quiescence, because he does not dispute any dharma; fifth, the power of going with and against, because his mind is masterful regarding all dharmas; sixth, the power of Dharma-nature, because he attains mastery of all meanings; seventh, the power of nonobstruction, because his wisdom is vast; eighth, the power of fearlessness, because he skillfully teaches the Dharma;

ninth, the power of eloquence, because he skillfully receives and retains all dharmas; tenth, the power of revelation, because his wisdom is boundless.

Disciples of the Buddha! These ten kinds of “power” are the power of vastness, the power of supreme excellence, the power that none can overthrow, the power of immeasurability, the power of skillful accumulation, the power of immovability, the power of steadfastness, the power of wisdom, the power of accomplishment, the power of supreme concentration, the power of purity, the power of utmost purity, the power of the Dharma-body, the power of Dharma light, the power of the Dharma lamp, the power of Dharma gateways, the power that cannot be destroyed, the power of supreme courage, the power of a great being, the power cultivated by an excellent being, the power of attaining perfect awakening, the power of roots of goodness accumulated in the past,

the power of securely abiding in measureless roots of goodness, the power of abiding in the Tathagata’s powers, the power of mental contemplation, the power that increases a bodhisattva’s joy, the power that produces a bodhisattva’s pure faith, the power that increases a bodhisattva’s courage, the power born from the mind of bodhi, the power of a bodhisattva’s pure profound intention, the power of a bodhisattva’s excellent profound intention, the power of a bodhisattva’s roots of goodness permeated by cultivation, the power of bringing all dharmas to culmination, the power of an unobstructed body, the power of entering Dharma gateways through skillful means, the power of pure and wondrous Dharma, the power of securely abiding in a mighty force that no world can shake,

and the power whose radiance no sentient being can eclipse.

Disciples of the Buddha! This great bodhisattva can accomplish, perfect, illuminate, fulfill, universally fulfill, expand, make steadfast, increase, purify, and universally purify such measureless dharmas of merit.

No one can describe the limits of this great bodhisattva’s merit, wisdom, cultivation, Dharma gateways, mastery, ascetic practices, accomplishments, purity, emancipation, or mastery of Dharma.

Even in ineffable kalpas, no one could fully describe all that this bodhisattva realizes, accomplishes, enters, directly encounters, experiences as his realm, contemplates, penetrates, purifies, comprehends, or establishes as Dharma gateways.

Disciples of the Buddha! A great bodhisattva abiding in this samadhi can clearly know all samadhis—innumerable, measureless, boundless, peerless, incalculable, inexpressible, inconceivable, immeasurable, ineffable, and ineffably ineffable. The realm of each samadhi is vast and measureless. Within those realms, whether entering, emerging, or abiding, he clearly sees all their characteristics, manifestations, spheres of activity, uniform outflows, intrinsic natures, eliminations, and emancipations.

It is like the palace of the great Naga King at Lake Anavatapta, from which flow four great rivers, unclouded, unmixed, undefiled, and pure in color like empty space. On each of the lake’s four sides is a river mouth from which one of the four rivers flows. From the Elephant-Mouth flows the Ganges River. From the Lion-Mouth flows the Sita River. From the

Ox-Mouth flows the Sindhu River. From the Horse-Mouth flows the Vakshu River. From the mouth of the Ganges flows silver sand. From the mouth of the Sita flows diamond sand. From the mouth of the Sindhu flows golden sand. From the mouth of the Vakshu flows lapis lazuli sand. The mouth of the Ganges is silver in color. The mouth of the Sita is diamond-colored. The mouth of the Sindhu is golden in color. The mouth of the Vakshu is lapis lazuli in color. Each river mouth is one yojana wide.

The waters from the four river mouths flow seven times around Lake Anavatapta, then proceed in their respective directions toward the four quarters, their billowing waves flowing directly into the sea.

In the streams of the four rivers encircling the lake grow four kinds of lotuses—blue, yellow, red, and white—formed from heavenly jewels. Their rare fragrance is pervasive and their wondrous colors are pure. Their petals, calyxes, and stamens are all made of various jewels that naturally shine brilliantly and emit light that illuminates one another.

Lake Anavatapta is fifty yojanas in circumference. Jeweled sands cover its entire bottom, which is adorned with mani jewels. Its shores are adorned with measureless wondrous jewels, and wondrous sandalwood fragrance pervades it. The four kinds of lotuses and many other jeweled flowers fill the lake. Gentle breezes carry their fragrance afar. Forests of flowers and jeweled trees surround the lake. When

the sun rises, they all shine brilliantly. The lake, the rivers, and all the objects illuminate one another, forming a net of light. Whether distant or near, high or low, broad or narrow, coarse or subtle, even something as tiny as a grain of sand or mote of dust—all are wondrous jewels shining with radiant light. The image of the sun appears in every object, and all the objects also reflect one another. These reflections neither increase nor decrease; they are neither combined nor dispersed, and each is clearly seen in accordance with its original substance.

Disciples of the Buddha! Just as four rivers flow from the four mouths of Lake Anavatapta and proceed directly into the sea,

so too, from the four kinds of eloquence a great bodhisattva produces practices that ultimately enter the ocean of omniscience.

Just as the silver-colored Ganges flows from the Elephant-Mouth and produces silver sand,

so too, through eloquence concerning meaning, a great bodhisattva expounds all gateways of meaning taught by the Tathagata, produces all pure wholesome dharmas, and ultimately enters the ocean of unobstructed wisdom.

Just as the diamond-colored Sita River flows from the Lion-Mouth and produces diamond sand,

so too, through eloquence concerning Dharma, a great bodhisattva teaches diamond phrases to all sentient beings, brings forth diamond wisdom, and ultimately enters the ocean of unobstructed wisdom.

Just as the golden-colored Sindhu River flows from the Ox-Mouth and produces golden sand,

so too, through eloquence in phrasing, a great bodhisattva explains dependent origination and skillful means in accord with the world, awakening sentient beings and causing them all to rejoice, become subdued, and mature, so that they ultimately enter the ocean of the skillful means of dependent origination.

Just as the lapis lazuli-colored Vakshu River flows from the Horse-Mouth and produces lapis lazuli sand,

so too, through inexhaustible eloquence, a great bodhisattva rains down hundreds of thousands of kotis of nayutas of ineffable wondrous teachings, causing all who hear them to be thoroughly refreshed and ultimately enter the ocean of Buddha-Dharma.

Just as the four rivers flow around Lake Anavatapta and then proceed directly toward the ocean in their respective directions,

so too, a great bodhisattva accomplishes bodily, verbal, and mental karma that accords with the Way. He accomplishes bodily, verbal, and mental karma led by wisdom. These flow universally in the four directions and ultimately enter the ocean of omniscience.

Disciples of the Buddha! What are called the bodhisattva’s four directions? They are: seeing all Buddhas and thereby awakening; hearing all dharmas, receiving and retaining them without forgetting; fully perfecting all paramita practices; and teaching the Dharma with great compassion to bring sentient beings to fulfillment.

Just as the four rivers encircling the lake are filled with four kinds of lotuses—blue, yellow, red, and white—

so too, throughout the course of arousing the mind of bodhi, a great bodhisattva never abandons sentient beings but teaches the Dharma to train and subdue them, causing them to perfect measureless samadhis and behold magnificently adorned and purified Buddha-lands.

Just as jeweled trees surround Lake Anavatapta,

so too, a great bodhisattva manifests adorned Buddha-lands and causes sentient beings to advance toward bodhi.

Just as Lake Anavatapta is fifty yojanas wide and its water is clear and unclouded,

so too, a great bodhisattva’s mind of bodhi is measureless and boundless, replete with pure and undefiled roots of goodness.

Just as the shores of Lake Anavatapta are adorned with measureless jewels and sandalwood fragrance pervades the lake,

so too, a great bodhisattva adorns his great vow and mind of bodhi with hundreds of thousands of kotis of the ten kinds of jewel-like wisdom, and universally scatters the wondrous fragrance of all wholesome dharmas.

Just as golden sand covers the bottom of Lake Anavatapta and mani jewels intermingle as adornments,

so too, a great bodhisattva contemplates universally with subtle and wondrous wisdom, and is adorned throughout with the inconceivable Dharma of a bodhisattva’s liberating friends. He attains unobstructed light regarding all dharmas, abides in the abode of all Buddhas, and enters all exceedingly profound skillful means.

Just as the Naga King of Lake Anavatapta is forever free from the burning afflictions suffered by nagas,

so too, a great bodhisattva is forever free from all worldly distress. Although he manifests taking birth, he remains unattached.

Just as the four great rivers moisten the entire earth and then flow into the ocean,

so too, with four rivers of wisdom a great bodhisattva moistens devas, humans, shramanas, and brahmins, causing them all to enter the ocean of wisdom of unsurpassed bodhi. He adorns them with four kinds of power:

First is the river of wisdom born of vows: it rescues, protects, trains, and subdues all sentient beings without ever ceasing.

Second is the river of the wisdom-paramita: it cultivates the practices of bodhi for the benefit of sentient beings throughout the past, future, and present, continuing without end and ultimately entering the ocean of the Buddhas’ wisdom.

Third is the river of the bodhisattva’s wisdom of samadhi: adorned with innumerable samadhis, it beholds all Buddhas and enters the ocean of the Buddhas.

Fourth is the river of wisdom of great compassion: with mastery of great compassion it universally rescues sentient beings, continuously gathers them in through skillful means, cultivates the gateway of secret merit, and ultimately enters the great ocean of the Ten Powers.

Just as the four great rivers flow endlessly from Lake Anavatapta and proceed directly to the ocean,

so too, through the power of great vows, a great bodhisattva cultivates bodhisattva practices, with inexhaustible mastery of knowledge and vision, and ultimately enters the ocean of omniscience.

Just as nothing can prevent the four great rivers from flowing into the ocean,

so too, a great bodhisattva constantly and diligently cultivates Samantabhadra’s practices and vows, accomplishes all lights of wisdom, abides in the bodhi-Dharma of all Buddhas, and enters Buddha-wisdom without obstruction.

Just as the four great rivers flow directly into the ocean and never weary even after many kalpas,

so too, through Samantabhadra’s practices and vows, a great bodhisattva cultivates bodhisattva conduct throughout all future kalpas, entering the ocean of the Tathagatas without weariness.

Just as, when the sun rises, its image appears in the silver sand, golden sand, diamonds, lapis lazuli sand, and all the other jewels in Lake Anavatapta, while the silver, gold, diamonds, lapis lazuli, and all the jewels also reflect one another without obstruction,

so too, a great bodhisattva abiding in this samadhi sees within each pore of his body ineffably ineffable Buddhas and Tathagatas, as numerous as the dust motes in Buddha-lands, and also sees their lands, places of enlightenment, and assemblies. In the presence of each Buddha, this bodhisattva hears the Dharma, receives and retains it, has faith in and understands it, and makes offerings, each for ineffably ineffable kotis of nayutas of kalpas, yet entertains no conception of whether the time is long or short. Nor do those assemblies become crowded or confined.

Why is this?

Because this bodhisattva enters the boundless Dharma realm with a subtle and wondrous mind; because he enters the peerless differentiations of karmic results; because he enters the inconceivable realm of samadhi; because he enters the inconceivable realm of contemplation; because he enters the realm of mastery of the Buddhas; because all Buddhas protect and keep him in mind; because all Buddhas protect and keep him in mind; because he attains the great spiritual transformations of all Buddhas; because he attains the Ten Powers of the Buddhas, which are difficult to know and difficult to attain; because he enters the realm of Samantabhadra Bodhisattva’s perfected practices; and because he attains the tireless power of spiritual mastery of all Buddhas.

Disciples of the Buddha! Although a great bodhisattva can enter and emerge from right concentration within a single thought, he does not abandon abiding in concentration for a long time, nor does he become attached to it. Although he has no abiding place within any realm, he does not abandon any object of cognition.

Although he skillfully enters the samadhi of the ultimate limit of a single instant, for the benefit of sentient beings he tirelessly manifests the spiritual powers of the Buddhas. Although he universally enters the Dharma realm, he reaches no boundary. Although he has no abiding and no location, he constantly advances upon the path of omniscience, entering among measureless sentient beings through the power of transformation and fully adorning all worlds.

Although he abandons the world’s inverted discriminations and transcends all stages of discrimination, he does not relinquish any characteristic. Although he can fully employ skillful means, he remains ultimately pure. Although he does not discriminate among the bodhisattva stages, he has skillfully entered them all.

It is like empty space, which can contain all things yet does not depart from either existence or nonexistence.

So too, although a great bodhisattva universally enters all worlds, he abandons the perception of worlds. Although he diligently liberates all sentient beings, he abandons the perception of sentient beings. Although he deeply knows all dharmas, he abandons the perception of dharmas.

Although he delights in seeing all Buddhas, he abandons the perception of Buddhas. Although he skillfully enters all kinds of samadhi, he knows the intrinsic nature of all dharmas to be like empty space, with nothing to which one may become attached. Although he expounds inexhaustible Dharma phrases with boundless eloquence, his mind constantly abides in the Dharma beyond written words.

Although he delights in contemplating the Dharma beyond speech, he constantly manifests a pure voice. Although he abides at the ultimate limit of all dharmas, beyond speech, he constantly manifests various forms and appearances. Although he teaches and transforms sentient beings, he knows that the ultimate nature of all dharmas is empty.

Although he diligently cultivates great compassion to liberate sentient beings, he knows the realm of sentient beings to be inexhaustible and undispersed. Although he fully comprehends that the Dharma realm abides forever and never changes, he constantly and unceasingly trains and subdues sentient beings through the three wheels. Although he constantly abides in the abode of the Tathagatas, with pure wisdom and a fearless mind he distinctly expounds various dharmas and turns the Dharma wheel without ever ceasing.

The foregoing is the great bodhisattva’s ninth skillful wisdom: the great samadhi of mastery within the Dharma realm.