大方廣佛華嚴經

Children of the Buddhas! What is the great bodhisattva’s samadhi of the unobstructed wheel?

When a great bodhisattva enters this samadhi, he abides in unobstructed bodily action, unobstructed verbal action, and unobstructed mental action. He abides in unobstructed Buddha-lands. He attains unobstructed wisdom for bringing sentient beings to fulfillment.

He attains unobstructed wisdom for taming sentient beings. He emits unobstructed light. He manifests an unobstructed net of light.

He displays vast, unobstructed transformations. He turns the pure, unobstructed Dharma wheel. He attains the unobstructed mastery of a bodhisattva.

He universally enters the powers of the Buddhas and universally abides in the wisdom of the Buddhas. He performs the deeds of the Buddhas. He purifies what the Buddhas purify.

He manifests the spiritual powers of the Buddhas. He causes the Buddhas to rejoice. He practices the conduct of the Tathagatas.

He abides in the path of the Tathagatas. He constantly draws near to immeasurable Buddhas. He performs all Buddha-work.

He perpetuates and causes the lineage of the Buddhas to flourish.

Children of the Buddhas! Having come to abide in this samadhi, the great bodhisattva contemplates all-knowledge, contemplates all-knowledge in its entirety, contemplates all-knowledge in its particular aspects, accords with all-knowledge, reveals all-knowledge, takes all-knowledge as the object of contemplation, perceives all-knowledge, perceives all-knowledge in its entirety, and perceives all-knowledge in its particular aspects.

With respect to Samantabhadra Bodhisattva’s vast practices and vows—his vast mind, vast conduct, vast destination, vast entry, vast light, vast manifestation, vast protective mindfulness, vast transformations, and vast path—he never cuts them off, never retreats, never regresses, never changes, never wearies, never abandons them, never becomes scattered, and never becomes confused, but constantly advances and continues without interruption.

Why is this? Because this great bodhisattva has accomplished great vows among all dharmas, set forth in the practices of the Great Vehicle, and entered the ocean of the Buddha-Dharma’s great skillful means. Through the power of his supreme vows, he has become skillful in all the domains of bodhisattva conduct, illuminated by wisdom. He fully possesses the bodhisattva’s spiritual powers and transformations and is well able to protect and remain mindful of all sentient beings, just as the Buddhas of the three times protect and remain mindful of them. He constantly gives rise to great compassion for all sentient beings. He accomplishes the Tathagata’s immutable Dharma.

It is like a person who places a mani jewel within layers of colored silk. Although the mani jewel takes on the same color as the silk, it does not relinquish its original nature.

So too, the great bodhisattva, having accomplished wisdom and made it the jewel of his mind, contemplates all-knowledge, which appears clearly and universally, yet he does not relinquish bodhisattva conduct.

Why is this? Because the great bodhisattva makes great vows to benefit all sentient beings, liberate all sentient beings, serve all Buddhas, adorn and purify all worlds, comfort sentient beings, and enter deeply into the ocean of Dharma. To purify the realm of sentient beings, he manifests great mastery. He bestows gifts upon sentient beings and illuminates the world universally. He enters the boundless, illusory gates of Dharma without retreating, turning back, growing weary, or becoming disheartened.

It is like empty space, which contains and sustains all worlds, whether they are coming into being or abiding, without disheartenment or weariness, without becoming diminished or impaired, without dispersing or being destroyed, without changing or becoming otherwise, without any differentiation, and without relinquishing its own nature.

Why is this? Because such is the inherent nature of empty space.

So too, the great bodhisattva establishes immeasurable great vows to liberate all sentient beings, and his mind never becomes disheartened or weary.

It is like nirvana: although immeasurable sentient beings of the three times enter cessation within it, it never becomes disheartened or weary. Why is this? Because the intrinsic nature of all dharmas is pure, and this is called nirvana; how, then, could there be any disheartenment or weariness within it?

So too, because the great bodhisattva wishes to liberate all sentient beings and cause them all to attain deliverance, he manifests in the world and never gives rise to a mind of disheartenment or weariness.

Just as all-knowledge enables all bodhisattvas of the three times—past, future, and present—to be born into the household of the Buddhas and even to attain unsurpassed bodhi, without ever becoming disheartened or weary. Why is this? Because all-knowledge and the Dharma realm are nondual, and because it has no attachment to any dharma.

So too, when the great bodhisattva abides with an impartial mind in all-knowledge, how could he have any thought of disheartenment or weariness?

Children of the Buddhas! This great bodhisattva has a lotus flower. That lotus is so vast that it extends to the limits of the ten directions and is adorned with ineffably many petals, ineffably many jewels, and ineffably many fragrances. Those ineffably many jewels each reveal many kinds of pure, beautiful, and excellent jewels, all most skillfully arranged. The flower constantly emits multicolored light that universally illuminates all worlds throughout the ten directions without obstruction. A net of pure gold is spread above the flower. Precious bells sway gently and produce harmonious, delicate sounds. The sounds of the bells proclaim the Dharma of all-knowledge.

This great lotus fully possesses the Tathagata’s pure adornments. It is the source from which all roots of goodness arise, an emblem of auspiciousness, and a manifestation of spiritual power. It is formed from ten thousand incalculable pure virtues and wondrous bodhisattva paths and flows forth from the mind of all-knowledge. The images of the Buddhas of the ten directions appear distinctly within it. The world gazes upon it as upon a Buddha-stupa. All sentient beings who behold it bow in reverence. It is born from the realization that the true Dharma is illusory. Nothing in any world can serve as an analogy for it.

The great bodhisattva sits cross-legged upon this lotus, his body proportionate to the flower. Sustained by the spiritual power of the Buddhas, each pore of the bodhisattva’s body emits rays of light numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each ray of light manifests mani jewels numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands.

These mani jewels are all called Treasuries of Universal Radiance. They are adorned with many colors and characteristics and are formed from immeasurable virtues. Precious jewels and flowers form curtains and nets spread above them.

A hundred thousand kotis of nayutas of sublime and excellent fragrances are scattered about. They are adorned with immeasurable colors and characteristics. Moreover, inconceivably adorned precious canopies appear above them.

Each mani jewel manifests lion thrones of the lotus treasury numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each lion throne manifests rays of light numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each ray of light manifests colors and characteristics numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands.

Each color and characteristic manifests wheels of light numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each wheel of light manifests Vairocana mani-jewel flowers numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each flower manifests pedestals numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands.

Each pedestal manifests Buddhas numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each Buddha manifests spiritual transformations numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each spiritual transformation purifies sentient beings numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands.

Within each class of sentient beings are manifested the masteries of the Buddhas numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each mastery showers down Buddha-Dharmas numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each Buddha-Dharma contains sutras numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands.

Each sutra teaches Dharma gates numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. Each Dharma gate contains vajra wisdoms, distinct modes of entry into the Dharma wheel, and differing words and expressions, all numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands. The exposition of each Dharma wheel brings to maturity realms of sentient beings numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands.

Each realm of sentient beings contains sentient beings numbering as many as the dust motes in a hundred thousand kotis of nayutas of ineffably many Buddha-lands, who are tamed within the Buddha-Dharma.

Sons of the Buddha! The great bodhisattva abiding in this samadhi manifests realms of spiritual powers and immeasurable transformations such as these, yet knows them all to be like illusions and never becomes attached to them. The bodhisattva abides within the boundless and ineffable intrinsic purity of all dharmas, the true characteristic of the Dharma-realm, and the unobstructed limit of the Tathagata lineage.

Neither coming nor going, neither later nor earlier, it is exceedingly profound and bottomless, attained through direct perception, entered by one's own wisdom and not through another's awakening instruction. The mind is neither confused nor discriminating. Praised by all Buddhas of the three times, this state flows forth from the power of the Buddhas.

The bodhisattva enters the realm of all Buddhas, directly realizes its true nature with the purified eye, sees it universally with the wisdom-eye, and perfects the Buddha-eye, becoming a bright lamp for the world. The bodhisattva journeys through the objects known by the eye of wisdom; can extensively reveal subtle and wondrous Dharma-gates; fulfills the mind of bodhi; and attains the state of a supreme person. The bodhisattva is unobstructed in all realms, enters the lineage of wisdom, and gives rise to all forms of wisdom.

Having transcended worldly birth among conditioned phenomena, the bodhisattva nevertheless manifests taking birth and, through spiritual transformations and skillful means, tames beings. In all such matters the bodhisattva is skillful. The bodhisattva's merit, understanding, and vows are all pure, supremely subtle and wondrous, complete and perfect.

The bodhisattva's vast wisdom is like space and can skillfully contemplate the realms of all sages. Faith, practice, vows, and powers are firm and unmoving. The bodhisattva's inexhaustible merit is praised by the world.

Within the treasury contemplated by all Buddhas, at the great bodhi—the ocean of all-wisdom—the bodhisattva gathers every wondrous jewel and attains the stage of great wisdom. Like a lotus, the bodhisattva is intrinsically pure. When sentient beings behold the bodhisattva, they all rejoice and gain benefit.

The light of wisdom shines universally, beholding immeasurable Buddhas. The bodhisattva purifies all dharmas, and all deeds are quiescent. In the Dharma of all Buddhas, the bodhisattva is ultimately unobstructed and constantly abides, through skillful means, in the bodhi of the Buddhas.

Born from meritorious practices and endowed with the wisdom of a bodhisattva, the bodhisattva becomes foremost among bodhisattvas, receives the shared mindful protection of all Buddhas, obtains the awesome spiritual power of the Buddhas, and realizes the Dharma-body of a Buddha, with inconceivable power of mindfulness. Regarding the realm of a single condition, there is nothing taken as an object. The bodhisattva's vast practices are signless and unobstructed, pervading the entire Dharma-realm, immeasurable and boundless.

The bodhi realized is like space, without limits and free from bondage and attachment. The bodhisattva universally benefits all worlds. The roots of goodness flow into the ocean of all-wisdom.

The bodhisattva can comprehend immeasurable realms and has skillfully perfected the pure Dharma of giving. Abiding in the mind of a bodhisattva, the bodhisattva purifies the lineage of bodhisattvas and can accord with the arising of the bodhi of all Buddhas. The bodhisattva is skillful in all Dharmas of the Buddhas, is endowed with subtle and wondrous practices, and perfects steadfast power.

Although the awesome spiritual mastery of all Buddhas is difficult for sentient beings to hear of, the bodhisattva knows it all, enters the gate of nonduality, and abides in the signless Dharma. Although the bodhisattva has forever relinquished all characteristics, the bodhisattva can extensively expound all dharmas and, according to what sentient beings' minds delight in and wish to understand, causes them all to be tamed and to rejoice.

Taking the Dharma-realm as the body, the bodhisattva makes no distinctions, and the realm of wisdom can never be exhausted. The bodhisattva's wisdom is ever courageous and vigorous, and the mind is always impartial. The bodhisattva perceives the furthest limits of the merit of all Buddhas, clearly understands the distinctions and sequence of all kalpas, reveals all dharmas, abides in all lands, adorns and purifies all Buddha-lands, manifests the radiance of all right Dharma, proclaims all Buddha-Dharmas of the three times, and displays the abodes of all bodhisattvas.

The bodhisattva is a bright lamp for the world, gives rise to roots of goodness, forever leaves the world behind, and is constantly born in the presence of Buddhas, attaining the foremost illumination of Buddha-wisdom. All Buddhas accept and gather in the bodhisattva, who has already entered the ranks of future Buddhas. Born from all spiritual benefactors, the bodhisattva successfully attains the fruition of every wisdom sought.

Endowed with great awesome virtue, the bodhisattva abides in superior resolve. Whatever Dharma the bodhisattva has heard can be skillfully explained, thereby revealing the roots of goodness arising from hearing the Dharma. The bodhisattva abides in the wheel of ultimate reality, and the mind encounters no obstruction in any dharma.

The bodhisattva does not abandon any practice and is free from all discrimination. Regarding all dharmas, the mind does not stir a single thought. Attaining the illumination of wisdom, the bodhisattva dispels the darkness of delusion and can illuminate all Buddha-Dharmas.

Without destroying any dharma, the bodhisattva arises within them and clearly knows all realms and lands, which from the beginning have been without activity. The bodhisattva's actions of body, speech, and mind are all boundless. Although conforming to worldly convention and expounding immeasurable kinds of written words, the bodhisattva never destroys the Dharma that transcends written words.

Deeply entering the ocean of the Buddhas, the bodhisattva knows that all dharmas are merely provisional names and is neither bound nor defiled by any realm. The bodhisattva understands that all dharmas are empty and have no inherent existence. The practices cultivated arise from the Dharma-realm and are like space, without characteristic or form.

The bodhisattva deeply enters the Dharma-realm and expounds it in accordance with beings. Through the gate of a single object, the bodhisattva gives rise to all-wisdom. Contemplating the stage of the ten powers, the bodhisattva studies and trains through wisdom.

Wisdom serves as the bridge and ferry leading to all-wisdom. With the eye of wisdom, the bodhisattva sees the unobstructed Dharma, skillfully enters all “grounds,” and knows the various meanings. Every Dharma-gate is clearly understood, and all great vows are fulfilled.

Disciples of the Buddha! Great bodhisattvas use this to reveal the undifferentiated nature of all Tathagatas. This is a gateway of unobstructed skillful means.

It can bring forth assemblies of bodhisattvas. This Dharma is solely the domain of samadhi. It enables vigorous progress into all-knowledge.

It can disclose the various gateways of samadhi. It enables universal entry into all realms without obstruction. It can tame all sentient beings.

It enables one to abide at the limit where no sentient beings are found. It can reveal all Buddha-Dharmas. Within this realm, there is nothing whatsoever to be attained.

Although at all times they expound and reveal the Dharma, they remain forever free from deluded conceptual discrimination. Although they know that all dharmas are uncreated, they can manifest every kind of activity. Although they know that the Buddhas have no dual characteristics, they can reveal all Buddhas.

Although they know there is no form, they expound all forms. Although they know there are no feeling, perception, formation, or consciousness, they expound all feelings, perceptions, formations, and consciousnesses. They constantly use the Dharma wheel to reveal everything.

Although they know that dharmas are unborn, they continually turn the Dharma wheel. Although they know that dharmas are without differentiation, they teach various differentiated gateways. Although they know that dharmas have neither arising nor cessation, they teach all characteristics of arising and cessation.

Although they know that dharmas are neither coarse nor subtle, they teach their coarse and subtle characteristics. Although they know that dharmas are neither superior, middling, nor inferior, they can proclaim the supreme Dharma. Although they know that dharmas cannot be expressed in words, they can expound them in pure language.

Although they know that dharmas are neither internal nor external, they speak of all internal and external dharmas. Although they know that dharmas cannot be comprehended, they speak of various kinds of wisdom and contemplation. Although they know that dharmas possess no true reality, they speak of the true path of liberation.

Although they know that dharmas are ultimately inexhaustible, they can expound the complete extinction of the outflows. Although they know the unconditioned and freedom from contention, they nevertheless do not deny distinctions between self and others. Although they know that all dharmas are ultimately without a teacher, they always honor and respect all teachers and elders.

Although they know that awakening to all dharmas does not depend upon another, they always honor and respect all spiritual friends. Although they know that dharmas do not turn, they turn the Dharma wheel. Although they know that dharmas do not arise, they reveal their causes and conditions.

Although they know that dharmas have no beginning limit, they extensively speak of the future. Although they know that dharmas have no middle limit, they extensively speak of the present. Although they know that dharmas have no agent, they speak of various activities.

Although they know that dharmas have no causes or conditions, they speak of the causes of accumulation. Although they know that dharmas admit of no comparison, they speak of paths of equality and inequality. Although they know that dharmas are beyond words, they definitively teach the dharmas of the three periods of time.

Although they know that dharmas have no support, they teach that liberation is attained by relying upon wholesome dharmas. Although they know that Dharma has no bodily form, they extensively speak of the Dharma-body. Although they know that the Buddhas of the three periods of time are boundless, they can expound that there is only one Buddha.

Although they know that Dharma is formless, they manifest various forms. Although they know that Dharma is beyond views, they extensively speak of various views. Although they know that Dharma is without characteristics, they speak of its various characteristics.

Although they know that Dharma has no objective realm, they extensively speak of the objective realms of wisdom. Although they know that dharmas are without differentiation, they speak of the various distinctions among practices and their fruits. Although they know that dharmas offer no liberation, they speak of pure practices of liberation.

Although they know that dharmas have originally and eternally abided, they speak of all dharmas that flow and turn in cyclic existence. Although they know that dharmas possess no illumination, they constantly expound the Dharma of illumination.

O Buddhas! When a great bodhisattva enters the great mighty virtue samadhi wisdom wheel in this way, that bodhisattva can realize all Buddha-Dharmas and enter all Buddha-Dharmas. That bodhisattva can accomplish them, perfect them, accumulate them, purify them, abide securely in them, comprehend them, and accord with the intrinsic nature of all dharmas.

Yet this great bodhisattva does not think about how many bodhisattvas there are, how many bodhisattva dharmas there are, how many ultimate states of bodhisattvas there are, how many ultimate states of illusion there are, how many ultimate states of transformation there are, how many spiritual powers have been accomplished, how many kinds of wisdom have been accomplished, how many contemplations there are, how many realizations and entries there are, how many directions of progress there are, and even does not think about how many realms there are.

Why is this? Because the essential nature of the bodhisattva’s samadhi is thus, boundless thus, and sublime thus.

This samadhi has various realms, various awesome powers, and various modes of profound entry. These are: entry into ineffable gateways of wisdom; entry into adornments free from discrimination; entry into the excellence of boundless paramitas; entry into innumerable meditative concentrations; entry into a hundred thousand kotis of nayutas of ineffable and vast kinds of wisdom; entry into the vision of the boundless, supremely wondrous treasury of the Buddhas; entry into the unobstructed realm of mind; entry into the wisdom-eye that beholds the equality of all Buddhas; entry into the accumulation of Samantabhadra’s supreme aspirations and practices; entry into abiding in the subtle and wondrous Narayana wisdom-body; entry into expounding the ocean of the Tathagata’s wisdom;

entry into manifesting immeasurable kinds of sovereign spiritual transformations; entry into the inexhaustible gateways of wisdom brought forth by all Buddhas; entry into abiding in the immediately present realm of all Buddhas; entry into the pure and sovereign wisdom of Bodhisattva Samantabhadra; entry into revealing the incomparable wisdom of the universal gateway; entry into universally knowing all subtle realms; entry into universally manifesting throughout the Dharma realm all subtle realms; entry into all supreme lights of wisdom; entry into mastery over every boundary; entry into the eloquence of Dharma gateways concerning every boundary; entry into the wisdom-body that pervades the Dharma realm; entry into accomplishing the path that reaches every place;

entry into skillfully abiding in all the distinctions among samadhis; and entry into the mind that knows all Buddhas.

Disciples of the Buddha! This great bodhisattva, abiding in the practices of Samantabhadra, enters a hundred kotis of ineffable samadhis in every thought, yet does not perceive the samadhis of Bodhisattva Samantabhadra or the past adornments of the Buddha’s realm.

Why is this? Because that bodhisattva knows that all dharmas are ultimately inexhaustible; knows that all Buddha-lands are boundless; knows that all realms of sentient beings

are inconceivable; knows that the limit of the past is beginningless; knows that the future is endless; knows that the present extends throughout empty space and pervades the boundless Dharma realm; knows that the realms of all Buddhas are inconceivable; knows that all bodhisattva practices are innumerable; knows that the realms expounded through the eloquence of all Buddhas are ineffable and boundless; and knows that all dharmas serving as objects of the illusory mind are immeasurable.

Disciples of the Buddha! It is like a wish-fulfilling jewel: whatever is sought is obtained, and the wishes of those who seek from it are fulfilled without end, yet the jewel’s supreme power neither ceases nor diminishes.

So too, when a great bodhisattva enters this samadhi, that bodhisattva knows that the mind is like an illusion, bringing forth all realms of all dharmas, universally and inexhaustibly, without ceasing or diminishing.

Why is this? Because the great bodhisattva has accomplished Samantabhadra’s unobstructed practices of wisdom and contemplates immeasurable, vast illusory realms, which are like reflected images and neither increase nor decrease.

Disciples of the Buddha! Just as ordinary beings each give rise to distinct thoughts—those that have arisen, will arise, and are presently arising—without boundary, interruption, or exhaustion, while their minds flow, turn, and continue without cease, inconceivably;

so too, the great bodhisattva who enters this samadhi of the universal gateway of illusion is without boundary and cannot be measured.

Why is this? Because that bodhisattva comprehends the immeasurable dharmas of Bodhisattva Samantabhadra’s universal gateway of illusion.

Disciples of the Buddha! It is like the Dragon Kings Nanda, Upananda, Manasvin, and the other great Dragon Kings: when they send down rain, the raindrops are as large as chariot axles and extend without boundary. Although they rain in this way, their clouds are never exhausted. This is the uncreated realm of the Dragon Kings.

Likewise, the great bodhisattva who abides in this samadhi enters the samadhi gateways of Samantabhadra Bodhisattva, as well as the gateways of wisdom, gateways of Dharma, gateways of beholding all Buddhas, gateways of traveling throughout all directions, gateways of mastery of mind, gateways of empowerment, gateways of spiritual transformation, gateways of spiritual powers, gateways of magical manifestation, gateways of all dharmas being like illusions, gateways of ineffably ineffable multitudes of bodhisattvas filling all places, gateways of drawing near to as many Tathagatas, Worthy Ones of Right and Universal Enlightenment, as the dust motes in ineffably ineffable Buddha-lands, gateways of entering ineffably ineffable vast nets of illusion,

gateways of knowing the thoughts of ineffably ineffable realms of sentient beings, gateways of knowing the distinctions among ineffably ineffable times and kalpas, gateways of knowing the formation and destruction of ineffably ineffable worlds, and gateways of knowing all ineffably ineffable Buddha-lands, whether upright or inverted.

Within a single thought, the bodhisattva knows them all as they truly are.

When entering in this way, the bodhisattva finds neither boundary nor end, feels neither weariness nor aversion, neither rests nor ceases, and suffers neither failure nor loss. Amid all dharmas, the bodhisattva does not dwell in what is improper, but constantly reflects correctly, being neither torpid nor agitated. In seeking all-wisdom, the bodhisattva never relinquishes the quest; becomes a lamp illuminating the world throughout all Buddha-lands; turns ineffably ineffable Dharma wheels; uses wondrous eloquence to question the Tathagatas without ever coming to an end; manifests the attainment of Buddhahood without limit; continually trains and subdues sentient beings without neglect; always diligently cultivates the practices and vows of Samantabhadra without ever resting;

and ceaselessly manifests immeasurable, ineffably ineffable bodies, forms, and characteristics.

It is like a fire that, so long as the necessary conditions are present, continues burning throughout that period without being extinguished.

Likewise, the great bodhisattva contemplates the realm of sentient beings, the Dharma-realm, and the realm of worlds as being like empty space, without boundary. The bodhisattva can even, within a single thought, travel to the abodes of as many Buddhas as there are dust motes in ineffably ineffable Buddha-lands. At each abode of a Buddha, the bodhisattva enters the ineffably ineffable varieties and distinctions of the dharmas of all-wisdom; enables ineffably ineffable realms of sentient beings to leave the household life, practice the Way, and diligently cultivate roots of goodness until they are ultimately purified;

and enables ineffably ineffable bodhisattvas who have not yet become resolute in the practices and vows of Samantabhadra to become resolute and abide securely in Samantabhadra’s gateway of wisdom.

Through immeasurable skillful means, the bodhisattva enters the vast kalpas of the ineffably ineffable three periods of time—their formation, abiding, and destruction. Regarding the ineffably ineffable distinctions among the states of formation, abiding, and destruction in the worlds, the bodhisattva gives rise to correspondingly great compassion and great vows, training and subduing immeasurable sentient beings without leaving any behind.

Why is this? Because this great bodhisattva wishes to liberate all sentient beings and therefore cultivates the practices of Samantabhadra, brings forth the wisdom of Samantabhadra, and fulfills the practices and vows of Samantabhadra.

Therefore, a bodhisattva should possess such a nature, such a realm, such awesome virtue, such vastness, such immeasurability, such inconceivability, such a gateway of universal illumination, such abiding before all Buddhas, such mindfulness and protection by all Tathagatas, such accomplishment of roots of goodness from the past, and such an unobstructed and unmoving mind.

Within samadhi, the bodhisattva should diligently cultivate, leave behind all afflictive heat, remain tireless, never retreat in mind, establish profound resolve and vows, be courageous and unafraid, accord with the realm of samadhi, enter the inconceivable ground of wisdom, not rely upon written words, not be defiled by the world, not grasp any dharma, not give rise to discrimination, not become attached to worldly affairs, and not discriminate among objects.

With regard to the wisdom of all dharmas, the bodhisattva should simply abide securely and not engage in conjecture. That is to say, the bodhisattva should draw near to all-wisdom, awaken to the Buddha’s bodhi, accomplish the light of Dharma, bestow roots of goodness upon all sentient beings, and rescue sentient beings from the realm of demons so that they may enter the realm of the Buddhadharma. The bodhisattva should ensure that the great vows are not abandoned, diligently contemplate the path of liberation, expand the realm of purity, and perfect all paramitas.

The bodhisattva should bring forth profound faith and understanding regarding all Buddhas, and should constantly contemplate the nature of all dharmas without forsaking this even momentarily. The bodhisattva should know that one’s own body and the nature of all dharmas are equally all-pervasive; should clearly understand the activities of the world and reveal wisdom and skillful means in accordance with the Dharma; should constantly be diligent without rest; should regard one’s own roots of goodness as meager and few; should diligently increase the roots of goodness of others; should personally cultivate the path of all-wisdom; should diligently expand the realm of the bodhisattvas; should delight in drawing near to good spiritual friends;

should practice together with and rely upon good spiritual friends; should not discriminate among Buddhas; should not abandon right mindfulness; should constantly abide in the equality of the Dharma-realm; should know that all minds and consciousnesses are like illusions; should know that all worldly activities are like dreams; should know that the Buddhas’ manifestation through the power of their vows is like a reflected image; should know that all vast karmic deeds are like magical transformations; should know that all speech is like an echo; should contemplate all dharmas as illusions; should know that the arising and cessation of all dharmas are like sounds; should know that all Buddha-lands traversed are without inherent nature;

should tirelessly request the true Dharma from the Tathagatas for the sake of sentient beings; should diligently teach and admonish without forsaking this, so as to awaken all worlds; and should know the appropriate times and circumstances for teaching the Dharma and never rest, so as to train and subdue all sentient beings.

Disciples of the Buddha! In this way, the great bodhisattva cultivates the practices of Samantabhadra, perfects the realm of the bodhisattvas, follows the path of spiritual powers and liberation, receives and upholds the Buddhadharma of the three periods of time, contemplates all gateways of wisdom, reflects upon the unchanging Dharma, purifies and illuminates the supreme vows of wisdom, develops faith and understanding in all Tathagatas, clearly knows the vast spiritual powers of the Buddhas, resolutely maintains an unobstructed mind, and gathers in all sentient beings.

Disciples of the Buddha! When the great bodhisattva enters and abides in the great wisdom samadhi of Samantabhadra Bodhisattva in this way, throughout the ten directions there are ineffably ineffable lands, and in each land there are as many names of Tathagatas as there are dust motes in ineffably ineffable Buddha-lands. For each name, as many Buddhas as there are dust motes in ineffably ineffable Buddha-lands appear before this bodhisattva.

They bestow the Tathagatas’ power of mindfulness, so that the bodhisattva never forgets the realm of the Tathagatas. They bestow the ultimate wisdom of all dharmas, enabling the bodhisattva to enter all-wisdom. They bestow the wisdom that knows the definitive meanings of all dharmas in their manifold forms, enabling the bodhisattva to receive and uphold all Buddhadharmas and enter them without obstruction.

They bestow the Buddha’s unsurpassed bodhi, enabling the bodhisattva to enter all-wisdom and awaken to the Dharma-realm. They bestow the bodhisattvas’ ultimate wisdom, enabling the bodhisattva to attain the light of all dharmas and be free from all darkness. They bestow the bodhisattvas’ wisdom of non-retrogression, enabling the bodhisattva to know what is timely and untimely and, through skillful means, train and subdue sentient beings.

They bestow unobstructed eloquence, enabling the bodhisattva to comprehend boundless dharmas and expound them without end. They bestow the power of spiritual transformations, enabling the bodhisattva to manifest ineffably ineffable distinct bodies, with boundless forms and characteristics of different kinds, to awaken sentient beings. They bestow perfect voices, enabling the bodhisattva to manifest ineffably ineffable distinct sounds and manifold expressions to awaken sentient beings.

They bestow the power that never acts in vain, so that all sentient beings who behold the bodhisattva’s form or hear the Dharma the bodhisattva teaches will attain accomplishment and will not have encountered the bodhisattva in vain.

Children of the Buddhas! Because the great bodhisattva thus fulfills the practices of Samantabhadra, he acquires the power of the Buddhas, purifies the path of liberation, and possesses all-knowledge. With unobstructed eloquence, spiritual powers, and transformations, he ultimately subdues all sentient beings; possesses the august virtue of the Buddhas; purifies the practices of Samantabhadra; and abides in the path of Samantabhadra to the farthest reaches of the future. Wishing to subdue all sentient beings, he turns all the wondrous Dharma wheels of the Buddhas.

Children of the Buddhas! When this great bodhisattva accomplishes such supreme great vows and bodhisattva practices, he becomes the Dharma teacher of all worlds; the Dharma sun of all worlds; Mount Sumeru for all worlds, soaring, immense, firm, and unmoving; the boundless ocean of wisdom for all worlds; and the radiant lamp of the true Dharma for all worlds, shining everywhere without limit and continuing without interruption.

For all sentient beings, he reveals boundless, pure virtues, causing them to abide in the virtues and roots of goodness, accord with the impartial great vows of all-knowledge, and cultivate the vast practices of Samantabhadra. He is constantly able to exhort and inspire immeasurable sentient beings to abide in the indescribably indescribable samadhis of vast practice and manifest great mastery.

Children of the Buddhas! This great bodhisattva attains such wisdom and realizes such Dharma. Within such Dharma, he reflects, abides securely, and sees clearly.

He acquires such spiritual power, abides in such a realm, manifests such spiritual transformations, and brings forth such supernormal powers. He constantly abides in great compassion and continually benefits sentient beings, revealing to them the true path of peace and security. He establishes the great radiant banner of merit and wisdom.

He realizes inconceivable liberation. He abides in the liberation of all-knowledge. He reaches the other shore of the Buddhas’ liberation.

He completes his training in the inconceivable gateways of skillful liberation and accomplishes, without error or confusion, the gateways for entering the distinctions of the Dharma realm. He freely disports within the indescribably indescribable samadhis of Samantabhadra and abides in the wisdom of the lion’s invincible advance, with mind and intention unobstructed.

The mind of this bodhisattva perpetually abides in ten great treasuries of Dharma. They are: abiding in mindfulness of all Buddhas; abiding in mindfulness of all the Dharma of the Buddhas; abiding in great compassion that subdues all sentient beings; abiding in the wisdom that manifests inconceivably pure lands; abiding in the wisdom that decisively penetrates the realm of the Buddhas; abiding in the impartial characteristics of the bodhi of the Buddhas of the three times; abiding at the boundless limits, unattached and unobstructed; abiding in the signlessness and naturelessness of all dharmas; abiding in the impartial roots of goodness of all Buddhas throughout the three times;

and abiding in the wisdom that illuminates the path of the undifferentiated Dharma realm of body, speech, and mind of all Buddhas throughout the three times—their birth, renunciation of the household life, arrival at the site of enlightenment, attainment of perfect awakening, turning of the Dharma wheel, and entrance into nirvana—all entering the limit of a single instant.

Children of the Buddhas! These ten great treasuries of Dharma are vast and immeasurable, incalculable, inexpressible in quantity, inconceivable, ineffable, inexhaustible, and difficult to comprehend. All worldly wisdom is incapable of fully describing them.

Children of the Buddhas! This great bodhisattva has reached the other shore of the practices of Samantabhadra, realized the pure Dharma, and developed vast powers of resolve. He reveals immeasurable roots of goodness to sentient beings and increases all the powers of bodhisattvas. In each instant of thought, he completely fulfills all the virtues of bodhisattvas and accomplishes all bodhisattva practices. He attains the Dharma dharanis of all Buddhas and receives and retains everything taught by the Buddhas. Although he constantly abides in suchness and the ultimate reality, he nevertheless accords with all conventional expressions and manifests the subjugation of all sentient beings.

Why is this? Because when a great bodhisattva abides in this samadhi, the Dharma is naturally thus.

Children of the Buddhas! Through this samadhi, the great bodhisattva attains the vast wisdom of all Buddhas; acquires mastery of eloquence and skillfully expounds all vast teachings; attains the pure and supremely excellent fearlessness of Dharma in all worlds; acquires the wisdom that enters all samadhis; acquires all the bodhisattvas’ skillful means; attains all gateways to the illumination of Dharma; and reaches the other shore of the Dharma that consoles all worlds.

He knows the proper and improper times for all sentient beings. He illuminates every place throughout the worlds of the ten directions. He enables all sentient beings to attain supreme wisdom.

He becomes the unsurpassed teacher of all worlds. He abides in all virtues. He reveals pure samadhis to all sentient beings, causing them to enter unsurpassed wisdom.

Why is this? Because when a great bodhisattva practices in this way, he benefits sentient beings; increases great compassion; draws near to good spiritual friends; sees all Buddhas; comprehends all dharmas; reaches all lands; enters all directions; enters all times; awakens to the impartial nature of all Buddhas; knows the impartial nature of all Buddhas; and abides in the impartial nature of all-knowledge. Within this Dharma, he performs such practices and performs no other practices. He abides in a mind that is never content with its accomplishments, a mind that is undistracted, a mind directed exclusively toward one aim, a mind of diligent cultivation, a resolute mind, and an unchanging mind. Thus does he reflect, thus does he act, and thus does he bring his work to ultimate completion.

Children of the Buddhas! The great bodhisattva does not speak one way and act another; his actions accord with his words.

Just as vajra is so named because it cannot be destroyed and never at any time departs from indestructibility, so too is the great bodhisattva called a bodhisattva because of the practices he undertakes, and he never at any time departs from those practices.

Just as pure gold acquires its name from its wondrous color and never at any time loses that quality, so too does the great bodhisattva never at any time depart from wholesome deeds.

Just as the sun acquires its name from its radiant orb and never at any time departs from its radiance, so too does the great bodhisattva acquire his name from the light of wisdom and never at any time depart from the light of wisdom.

Just as Mount Sumeru acquires its name because its four jeweled peaks rise majestically and tower above the great ocean, and it never at any time departs from those four jeweled peaks, so too does the great bodhisattva acquire his name because his roots of goodness rise above everything in the world, and he never at any time abandons or departs from those roots of goodness.

Just as the great earth acquires its name because it sustains everything and never at any time abandons its sustaining capacity, so too does the great bodhisattva acquire his name because he ferries all beings across, and he never at any time abandons great compassion.

Just as the great ocean acquires its name because it receives all streams and never at any time parts from its waters, so too does the great bodhisattva acquire his name because of his great vows, and he never abandons, even temporarily, his vow to liberate sentient beings.

Just as a general acquires his title because he is thoroughly trained in the methods of warfare and never at any time abandons this ability, so too does the great bodhisattva acquire his name because he is able to train thoroughly in samadhis such as these; until he accomplishes all-knowledge, he never at any time abandons this practice.

Just as a wheel-turning monarch who rules the four continents constantly and diligently cares for the myriad people, preventing them from meeting untimely deaths and enabling them always to enjoy happiness, so too does the great bodhisattva who enters these great samadhis constantly and diligently teach and liberate all sentient beings, ultimately causing them to attain perfect purity.

Just as a seed sown in the earth eventually grows branches and leaves, so too does the great bodhisattva cultivate the practices of Samantabhadra until he can cause all sentient beings to increase and develop wholesome dharmas.

Just as a great cloud pours down heavy rain during the scorching heat of summer, thereby causing all seeds to grow.

Likewise, the great bodhisattva enters such great samadhis, cultivates the bodhisattva conduct, and pours down a great rain of Dharma, even to the point of bringing sentient beings to ultimate purity, ultimate nirvana, ultimate peace and security, the ultimate other shore, ultimate joy, and ultimate rest. The bodhisattva becomes the ultimate field of merit for sentient beings, causing all their practices of giving to become pure; causes them all to abide on the path of non-retrogression; causes them all alike to attain omniscience; causes them all to transcend the three realms; causes them all to attain ultimate wisdom; causes them all to attain the ultimate Dharma of all Buddhas; and establishes sentient beings in omniscience.

Why is this? Because the great bodhisattva, having accomplished this Dharma, enters the gateway of the Dharma-realm with luminous wisdom and is able to cultivate purely the immeasurable, inconceivable practices of a bodhisattva.

That is to say: the bodhisattva is able to purify all modes of wisdom, because of seeking omniscience; is able to purify sentient beings, because of causing them to be disciplined; is able to purify lands, because of constantly dedicating merit; is able to purify all dharmas, because of comprehending them universally; is able to purify the virtues of fearlessness, because of being without timidity; is able to purify the four unobstructed eloquences, because of skillfully expounding the Dharma; is able to purify dharanis, because of attaining mastery over all dharmas; and is able to purify the practice of drawing near, because of constantly seeing all Buddhas appear in the world.

Disciples of the Buddha! When a great bodhisattva abides in this samadhi, the bodhisattva attains hundreds of thousands of kotis of nayutas of ineffable upon ineffable pure merits such as these.

This is because the bodhisattva attains mastery within the domains of such samadhis; because the bodhisattva receives the protective aid of all Buddhas; because the power of the bodhisattva’s own roots of goodness flows forth; because the bodhisattva enters the great majestic virtue of those endowed with great wisdom; because of the guiding power of spiritual benefactors; because the bodhisattva subdues all demonic powers; because of the power of purely purified roots of goodness shared in common; because of the power of vast vows; because of the power of planting and accomplishing roots of goodness; and because of the peerless power of inexhaustible, world-transcending merit.

Disciples of the Buddha! When a great bodhisattva abides in this samadhi, the bodhisattva attains ten qualities identical to those of the Buddhas of the three times.

They are: attaining the adornments of the major and minor marks identical to those of the Buddhas; being able to emit great, pure radiance identical to that of the Buddhas; employing spiritual powers and transformations to discipline sentient beings identically to the Buddhas; possessing boundless physical forms and pure voices identical to those of the Buddhas; manifesting pure Buddha-lands according to the karma of sentient beings identically to the Buddhas; being able to retain all the languages of all sentient beings without forgetting or losing them identically to the Buddhas; possessing inexhaustible eloquence, turning the Dharma-wheel according to the minds of sentient beings, and causing wisdom to arise in them identically to the Buddhas;

uttering the great lion’s roar without fear and employing immeasurable teachings to awaken sentient beings identically to the Buddhas; universally entering the three times in the space of a single thought through great spiritual powers identically to the Buddhas; and being able universally to reveal to all sentient beings the adornments of the Buddhas, the awesome powers of the Buddhas, and the domains of the Buddhas identically to the Buddhas.

At that time, Universal Eye Bodhisattva said to Samantabhadra Bodhisattva: “Disciple of the Buddha! Since this great bodhisattva has attained such qualities identical to those of the Buddhas, why is the bodhisattva not called a Buddha? Why is the bodhisattva not called One Possessing the Ten Powers?

Why is the bodhisattva not called the Omniscient One? Why is the bodhisattva not called one who has realized bodhi with respect to all dharmas? Why is the bodhisattva not called Universal Eye?

Why is the bodhisattva not called one whose vision is unobstructed in every domain? Why is the bodhisattva not called one who has awakened to all dharmas? Why is the bodhisattva not called one who dwells together with the Buddhas of the three times in a single place?

Why is the bodhisattva not called one who abides in ultimate reality? Why does the bodhisattva continue cultivating the practices and vows of Samantabhadra without resting? Why is the bodhisattva unable to relinquish the bodhisattva path upon reaching the ultimate Dharma-realm?”

Samantabhadra Bodhisattva said: “Excellent, Disciple of the Buddha! It is just as you have said: if this great bodhisattva is identical to the Buddhas, then for what reason is the bodhisattva not called a Buddha, and why, even to the point of the bodhisattva path, does the bodhisattva not relinquish it?

“Disciples of the Buddha! When this great bodhisattva has become capable of cultivating the practices and vows of all bodhisattvas throughout the three times and has entered the domain of wisdom, the bodhisattva is called a Buddha. When the bodhisattva cultivates bodhisattva conduct in the presence of the Tathagatas without resting, the bodhisattva is called a bodhisattva.

When the bodhisattva has entered all the wisdom-powers of the Tathagatas, the bodhisattva is called One Possessing the Ten Powers. Although the bodhisattva has accomplished the Ten Powers, when the bodhisattva practices the conduct of Samantabhadra without resting, the bodhisattva is called a bodhisattva. When the bodhisattva knows all dharmas and is able to expound them, the bodhisattva is called the Omniscient One.

Although able to expound all dharmas, when the bodhisattva skillfully reflects upon each and every dharma without ever resting, the bodhisattva is called a bodhisattva. When the bodhisattva knows that all dharmas are without dual characteristics, the bodhisattva is called one who has awakened to all dharmas. When the bodhisattva skillfully contemplates the distinct paths of duality and nonduality within all dharmas, advancing progressively without resting, the bodhisattva is called a bodhisattva.

When the bodhisattva is able to behold the domain of Universal Eye, the bodhisattva is called Universal Eye. Although able to realize the domain of Universal Eye, when the bodhisattva increases it thought after thought without ever resting, the bodhisattva is called a bodhisattva. When the bodhisattva is able to illuminate all dharmas and is free from obstruction, the bodhisattva is called One of Unobstructed Vision.

When the bodhisattva constantly and diligently remains mindful of unobstructed vision, the bodhisattva is called a bodhisattva. When the bodhisattva has attained the wisdom-eye of all Buddhas, the bodhisattva is called one who has awakened to all dharmas. When the bodhisattva contemplates the wisdom-eye of the Tathagatas’ perfect awakening without negligence, the bodhisattva is called a bodhisattva.

When the bodhisattva abides where the Buddhas abide and is nondual with the Buddhas, the bodhisattva is called one who does not dwell in a place apart from the Buddhas. When the bodhisattva is embraced by the Buddhas and cultivates all modes of wisdom, the bodhisattva is called a bodhisattva. When the bodhisattva constantly contemplates the ultimate reality of all worlds, the bodhisattva is called one who abides in ultimate reality.

Although the bodhisattva constantly contemplates the ultimate reality of all dharmas, when the bodhisattva neither enters realization of it nor abandons it, the bodhisattva is called a bodhisattva. When the bodhisattva neither comes nor goes, is neither identical nor different, and all such discriminations have forever ceased, the bodhisattva is called one whose vows have come to rest. When the bodhisattva cultivates vast, perfect, and non-retrogressing vows, the bodhisattva is called one who has not yet allowed the vows of Samantabhadra to come to rest.

When the bodhisattva clearly knows that the Dharma-realm has no boundary and that all dharmas possess the single characteristic of no characteristic, the bodhisattva is called one who, having reached the ultimate Dharma-realm, relinquishes the bodhisattva path. Although the bodhisattva knows that the Dharma-realm has no boundary, when the bodhisattva discerns its various distinct characteristics, arouses great compassion, and liberates sentient beings until the end of future time without weariness, the bodhisattva is called Samantabhadra Bodhisattva.

“Disciples of the Buddha! It is like the elephant king Airavata, who dwells within a cave of the seven treasures on Golden Flank Mountain. All around, that cave has railings made of the seven treasures. Jeweled tala trees stand in orderly rows, and curtains and nets of pure gold are spread overhead. The elephant’s body is immaculately white, like mother-of-pearl or snow. A golden banner rises above it; golden necklaces adorn it; jeweled nets cover its trunk; and jeweled bells hang down. Its seven limbs are perfectly formed, it possesses six tusks, and its appearance is upright and flawless. All who see it cherish and delight in it. Its disposition is entirely good, never fierce or contrary.

“When the Lord of the Devas wishes to travel, the elephant king immediately knows his intent, conceals its form within the jeweled cave, and appears in the Trayastrimsha Heaven before the Lord of the Devas. Through spiritual transformation, the elephant king manifests thirty-three heads. Upon each head it manifests seven tusks. Upon each tusk it manifests seven pools. Within each pool are seven lotus flowers. Upon each lotus flower are seven celestial maidens, all simultaneously playing hundreds of thousands of kinds of celestial music in harmony.

“At that time, the Lord of the Devas mounts the elephant king and travels from the Palace of Unconquerable Victory to a flower garden filled with lotuses.

“After arriving at the flower garden, the Lord of the Devas dismounts from the elephant and enters the Palace Adorned with All Jewels. Immeasurable celestial maidens attend him, singing, playing instruments, and dancing as they enjoy blissful pleasures.

“At that time, the elephant king again uses spiritual powers to conceal its elephant form and manifests the body of a deva prince. Together with the devas of the Trayastrimsha Heaven and the celestial maidens, it delights and plays in the garden of white lotuses. Its manifested body is likewise radiant and handsome, and its clothing and adornments are identical to those of the other deva princes. No one can distinguish whether it is an elephant or a deva prince. The elephant and the deva prince are exactly alike.”

The Elephant King Airavata, while dwelling in the cave of seven treasures on Golden Flank Mountain, undergoes no transformations. But when he ascends to the Trayastrimsa Heaven, in order to make offerings to Shakra, Lord of the Devas, he manifests various adornments and enjoys pleasures just like the sons of the devas.

So too, the great bodhisattva cultivates Samantabhadra’s practices and vows, and the various gates of samadhi serve as precious adornments. The seven factors of enlightenment constitute the bodhisattva’s body. The light he emits forms a precious net.

He raises the great Dharma banner and sounds the great Dharma bell. Great compassion forms his cave. His steadfast great vows form his tusks.

His wisdom and fearlessness are like those of a lion. The silk of Dharma covers his brow. He reveals the mysteries and reaches the other shore of the bodhisattva’s practices and vows.

Wishing to sit securely upon the seat of enlightenment, attain omniscience, and realize unsurpassed, perfect enlightenment, he increases Samantabhadra’s vast practices and vows, never retreating, resting, ceasing, or abandoning them. With great compassion and diligence until the end of future time, he liberates all suffering beings, never abandons the path of Samantabhadra, and manifests the attainment of perfect enlightenment.

He manifests ineffably ineffable gates of attaining perfect enlightenment. He manifests ineffably ineffable gates of turning the Dharma wheel. He manifests ineffably ineffable gates of abiding in the profound mind.

Throughout ineffably ineffable vast lands, he manifests gates of transformation in nirvana. In ineffably ineffable diverse worlds, he manifests birth and cultivates the practices of Samantabhadra. He manifests ineffably ineffable Tathagatas who, in ineffably ineffable vast lands, attain unsurpassed, perfect enlightenment beneath the Bodhi tree.

Ineffably, ineffably many assemblies of bodhisattvas draw near and surround them. He may cultivate the practices of Samantabhadra and attain perfect enlightenment within a single thought. Or he may do so within an instant, an hour, a day, half a month, a month, a year, innumerable years, or a kalpa—even within ineffably ineffable kalpas, cultivating the practices of Samantabhadra and attaining perfect enlightenment.

Furthermore, in all Buddha lands, he acts as the foremost leader, draws near to all Buddhas, bows in homage, makes offerings, asks questions, and contemplates illusory realms. He purely cultivates immeasurable bodhisattva practices, immeasurable bodhisattva wisdom, various spiritual transformations, various forms of majestic virtue, various kinds of wisdom, various realms, various spiritual powers, various masteries, various liberations, various illuminations of Dharma, and various methods of teaching, transforming, and taming beings.

Children of the Buddhas! The original body of the great bodhisattva does not perish; through the power of his practices and vows, he manifests transformations such as these everywhere.

Why is this? It is because he wishes to use Samantabhadra’s sovereign spiritual power to tame all beings and to enable ineffably ineffable beings to attain purity; to enable them to end the cycle of birth and death forever; to adorn and purify all vast worlds; to behold all Buddhas constantly; to enter deeply into all Buddha-Dharmas; to remember the lineage of the Buddhas of the three times; to remember the true Dharma and the Dharma-bodies of all Buddhas throughout the ten directions; to cultivate all bodhisattva practices universally and bring them to perfection; and to enter the sovereign ranks of Samantabhadra and thereby realize omniscience.

Children of the Buddhas! You should contemplate this great bodhisattva, who never abandons the practices of Samantabhadra, never severs the path of Samantabhadra, beholds all Buddhas, realizes omniscience, and freely enjoys and employs the Dharma of omniscience.

Just as the Elephant King Airavata does not abandon his elephant body when he ascends to the Trayastrimsa Heaven, where the devas ride upon him, he attends upon Shakra, Lord of the Devas, and sports and delights together with the celestial maidens, no differently from the devas themselves.

So too, the great bodhisattva does not abandon Samantabhadra’s Mahayana practices and does not retreat from his vows. He attains the Buddha’s mastery, possesses omniscience, and realizes the Buddha’s liberation, free from obstruction and impediment. He accomplishes purity, remains unattached within all lands, and makes no discriminations among any Buddha-Dharmas. Although he knows that all dharmas are universally equal and have no dual characteristics, he nevertheless constantly and clearly beholds all Buddha lands. Although he has already become equal to all Buddhas of the three times, he continues to cultivate the bodhisattva practices without interruption.

Children of the Buddhas! When a great bodhisattva abides in the Dharma of Samantabhadra’s vast practices and vows in this way, you should know that this person’s mind has attained purity.

The foregoing is the tenth great samadhi of the great bodhisattva: the Unobstructed Wheel of Supreme Mind and Vast Wisdom.

Children of the Buddhas! These are the ten gates of great samadhi in which the great bodhisattva abides within the practices of Samantabhadra.