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Sūtra 37 (posted 05/2013, updated 2/2014) Book information on Home page
fascicle 40 fascicle 41 fascicle 42 fascicle 43
[Samantabhadra Bodhisattva continued] “Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of Sentient Beings’ Diverse Bodies? A Bodhisattva-Mahāsattva who abides in this samādhi has no attachment to ten things. What are these ten? They are (1) worlds, (2) places, (3) kalpas, (4) multitudes, (5) dharmas, (6) Bodhisattvas, (7) Bodhisattva vows, (8) samādhis, (9) Buddhas, and (10) grounds [on the Bodhisattva Way]. These are the ten.
“Buddha-Son, how does a Bodhisattva-Mahāsattva enter and exit this samādhi? Buddha-Son, he enters this samādhi inside his body and exits it outside his body; enters it outside his body and exits it inside his body; enters it in this body and exits it in a different body; enters it in a different body and exits it in this body; enters it a human’s body and exits it in a yakṣa’s body; enters it in a yakṣa’s body and exits it in dragon’s body; enters it in a dragon’s body and exits it in an asura’s body; enters it in an asura’s body and exits it in a god’s body; enters it in a god’s body and exits it in a Brahma-king’s body; enters it in a Brahma-king’s body and exits it in a desire-realm body.
“He enters this samādhi in heaven and exits it in hell; enters it in hell and exits it on the human life-path; enters it on the human life-path and exits it on other life-paths. He enters it in a thousand bodies and exits it in one body; enters it in one body and exits it in a thousand bodies; enters it in a nayuta bodies and exits in one body; enters it in one body and exits it in a nayuta bodies.
“He enters this samādhi amid inhabitants of Jambudvīpa in the south and exits it amid inhabitants of Aparagodānīya in the west; enters it amid inhabitants of Aparagodānīya in the west and exits it amid inhabitants of Uttarakuru in the north; enters it amid inhabitants of Uttarakuru in the north and exits it amid inhabitants of Pūrvavideha in the east; enters it amid inhabitants of Pūrvavideha in the east and exits it amid inhabitants of the other three continents; enters it amid inhabitants of any three continents and exits it amid inhabitants of all four continents; enters it amid inhabitants of all four continents and exits amid inhabitants of all seas; enters amid inhabitants of all seas and exits it amid gods of all seas; enters it amid gods of all seas and exits it in the domain of water of all seas.
“He enters this samādhi in the domain of water of all seas and exits it in the domain of earth of all seas; he enters it in the domain of earth of all seas and exits it in the domain of fire of all seas; enters it in the domain of fire of all seas and exits it in the domain of wind of all seas; enters it in the domain of wind of all seas and exits it in all four domains; enters it in all four domains and exits it in dharmas that have no birth; enters it in dharmas that have no birth and exits it in Mount Sumeru.
“He enters this samādhi in Mount Sumeru and exits it in the seven treasure mountains; enters it in the seven treasure mountains and exits it on the ground, amid various crops, woods, and black mountains; enters it on the ground, amid various crops, woods, and black mountains, and exits it in the splendor of all wonderful fragrances and flowers; enters it in the splendor of all wonderful fragrances and flowers and exits it amid sentient beings reborn below or above a world comprising four continents.
“He enters this samādhi amid sentient beings being reborn below or above a world comprising four continents and exits it amid sentient beings in a small thousandfold world; enters it amid sentient beings in a small thousandfold world and exits it amid sentient beings in a medium thousandfold world; enters it amid sentient beings in a medium thousandfold world and exits it amid sentient beings in a large thousandfold world; enters it amid sentient beings in a large thousandfold world and exits it amid sentient beings in 100,000 koṭi nayuta Three-Thousand Large Thousandfold Worlds; enters it amid sentient beings in 100,000 koṭi nayuta Three-Thousand Large Thousandfold Worlds and exits it amid sentient beings in countless worlds.
“He enters this samādhi amid sentient beings in countless worlds and exits it amid sentient beings in measureless worlds; enters it amid sentient beings in measureless worlds and exits it amid sentient beings in boundless worlds; enters it amid sentient beings in boundless worlds and exits it amid sentient beings in unequaled worlds; enters it amid sentient beings in unequaled worlds and exits it amid sentient beings in uncountable worlds; enters it amid sentient beings in uncountable worlds and exits it amid sentient beings in indefinable worlds; enters it amid sentient beings in indefinable worlds and exits it amid sentient beings in inconceivable worlds; enters it amid sentient beings in inconceivable worlds and exits it amid sentient beings in immeasurable worlds; enters it amid sentient beings in immeasurable worlds and exits it amid sentient beings in ineffable worlds; enters it amid sentient beings in ineffable worlds and exits it amid sentient beings in ineffably ineffable worlds; enters it amid sentient beings in ineffably ineffable worlds and exits it amid impure sentient beings; enters it amid impure sentient beings and exits it amid pure sentient beings; enters it amid pure sentient beings and exits it amid impure sentient beings.
“He enters this samādhi through the eye and exits it through the ear; enters it through the ear and exits it through the eye; enters it through the nose and exits it through the tongue; enters it through the tongue and exits it through the nose; enters it through the body and exits it through the mind; enters it through the mind and exits it through the body; enters it through his own faculties and exits it through another’s faculties; enters it through another’s faculties and exits it through his own faculties; enters it through one dust particle and exits it through the dust particles in countless worlds; enters it through the dust particles in countless worlds and exits it through one dust particle.
“He enters this samādhi as a voice-hearer and exits it as a Pratyekabuddha; enters it as a Pratyekabuddha and exits it as a voice-hearer; enters it in his own body and exits it in a Buddha’s body; enters it in a Buddha’s body and exits it in his own body; enters it in one thought and exits it after a koṭi kalpas; enters it for a koṭi kalpas and exits in one thought; enters it in this time and exits it in another time; enters it in another time and exits it in this time; enters it to be in the past and exits it to be in the future; enters it to be in the future and exits it to be in the past; enters it to be in the past and exits it to be in the present; enters it to be in the present and exits it to be in the past; enters it to be in the past, present, and future, and exits it in a kṣaṇa; enters it in a kṣaṇa and exits it to be in the past, present, and future; enters it in true suchness [of dharmas] and exits it through words; enters it through words and exits it in true suchness.
“Buddha-Son, as an analogy, someone who is possessed by a ghost cannot stop his body from shaking, which is caused by the ghost, though it does reveal itself. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi enters it in his own body and exits it in another’s body; enters it in another’s body and exits it in his own body. Buddha-Son, as an analogy, a corpse can be enabled by the power of incantation to rise, walk, and do things successfully. Although the corpse and the incantation are different things, they can come together to achieve something. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi enters it through this object and exits it through different objects; enters it through different objects and exits it through this object. Buddha-Son, as an analogy, a bhikṣu who has mastered his mind can manifest one body as many bodies; many bodies as one body. The one body does not perish as many bodies appear; the many bodies do not perish as the one body appears. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi enters it in one body and exits it in many bodies; enters it in many bodies and exits it in one body. Buddha-Son, as an analogy, although the earth has only one flavor, it produces crops with various flavors. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi makes no differentiations. He enters it in one way and exits it in many ways; enters it in many ways and exits it in one way.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi receives ten good names because of his ten praiseworthy attainments. What are these ten? First, he is called a Tathāgata because he enters into true suchness [of dharmas]. Second, he is called a Buddha because he realizes [the truth reality of] all dharmas. Third, he is called a Dharma master because he is praised by the whole world. Fourth, he is called one with [sarvajña] the overall wisdom-knowledge because he knows all dharmas. Fifth, he is called the reliance because the whole world relies on him. Sixth, he is called a guiding teacher because he provides skillful means to do all things. Seventh, he is called a great guiding teacher because he guides all sentient beings to take the path to sarvajña. Eighth, he is called the light because he serves as a lamp for the whole world. Ninth, he is called one with command of the Ten Powers because he has fulfilled his aspirations, received benefits, completed his work, and abides in the hindrance-free wisdom-knowledge, for he knows all dharmas. Tenth, he is called an all-seeing one because he knows all Dharma wheels. These are the ten.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi is illuminated by ten kinds of radiance. What are these ten? First, he acquires the radiance of all Buddhas because he is Their equal. Second, he acquires the radiance of all worlds because he adorns them all. Third, he acquires the radiance of all sentient beings because he tames them all. Fourth, he acquires the radiance of fearlessness because he expounds the Dharma, using the dharma realm as a forum. Fifth, he acquires the radiance of freedom from differentiation because he knows that all dharmas have no difference in their true nature. Sixth, he acquires the radiance of skillful means because he has achieved freedom from desire for dharmas. Seventh, he acquires the radiance of truth because, with freedom from desire for dharmas, his mind abides in equability. Eighth, he acquires the radiance of all spiritual powers in the world because he is constantly supported by Buddhas. Ninth, he acquires the radiance of good contemplation because he has arrived at the shore of freedom of all Buddhas. Tenth, he acquires the radiance of true suchness of all dharmas because he well explains everything through even one of his pores.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi acquires understanding of ten things that have no action.[1] What are these ten? First, body karmas have no action. Second, voice karmas have no action. Third, mind karmas have no action. Fourth, transcendental powers have no action. Fifth, dharmas have no self-essence[svabhāva] and no action. Sixth, karmas do not perish and have no action. Seventh, differentiation-free wisdom-knowledge has no action. Eighth, the wisdom-knowledge [jñāna] that dharmas have no birth has no action. Ninth, dharmas have no death and no action. Tenth, following words without destroying their meanings has no action. These are the ten.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi has countless different meditation states. He enters it in one and exits it in many; enters it in many and exits it in one; enters it in sameness and exits it in variation; enters it in variation and exits it in sameness; enters it in fineness and exits in coarseness; enters it in coarseness and exits in fineness; enters it in largeness and exits it in smallness; enters it in smallness and exits it in largeness; enters it in conformity and exits it in nonconformity; enters it in nonconformity and exits it in conformity; enters it without a body and exits it with a body; enters it with a body and exits it without a body; enters it without appearance and exits it with appearance; enters it with appearance and exits it without appearance; enters it while exiting it; exits it while entering it. Such are the states of freedom in this samādhi.
“Buddha-Son, as an analogy, a magician who is accomplished in incantation can conjure up various different shapes and appearances. Incantation is different from illusion but can create illusions. Incantation is but sounds that can create illusions perceived by eye consciousness as various colors; by ear consciousness as various sounds; by nose consciousness as various scents; by tongue consciousness as various flavors; by body consciousness as various tactile sensations; by mental consciousness as various mental objects. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi enters it in sameness and exits it in variation; enters it in variation and exits it in sameness.
“Buddha-Son, as an analogy, when gods in the Thirty-three Heavens [the second desire heaven] do battle with asuras, gods win and asuras retreat in defeat. An asura-king is 700 yojanas tall, surrounded by four types of troops in countless tens of millions. He can use the power of magic to have his army walk into a hole in a lotus root. It is similar for a Bodhisattva-Mahāsattva who abides in this samādhi. He has arrived on the ground of the wisdom-knowledge of illusion. The wisdom-knowledge of illusion is this Bodhisattva; this Bodhisattva is the wisdom-knowledge of illusion. Therefore, he enters this samādhi without differentiation and exits it with differentiation; enters it with differentiation and exits it without differentiation.
“Buddha-Son, as an analogy, a farmer sows seeds in the field. The seeds are below the ground but the fruits are above the ground. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi enters it in one way and exits it in many ways; enters it in many ways and exits in one way.
“Buddha-Son, as an analogy, when an ovum and a sperm unite for the rebirth of a sentient being, their union is called a kalala [embryo]. Then it stays in the mother’s womb for ten months. Through the power of good karmas, it gradually develops body parts, faculties, and a clear mind. A kalala and a body with six faculties are different physical forms. However, through karmic power, a kalala can gradually grow into a sentient being to receive various same and different kinds of karmic requitals. It is similar for a Bodhisattva-Mahāsattva who abides in this samādhi. From the overall wisdom-knowledge likened to a kalala, his faith, understanding, and the power of his vows gradually grow. With a vast mind that moves with ease, he enters samādhi through nothing and exits it through something; enters it through something and exits it through nothing.
“Buddha-Son, as an analogy, the palace of dragons stands on the ground, not in the open sky. Dragons live in their palace, not in the sky. However, they can form clouds and spread them all over the sky. Whoever looks up and sees a palace should know that it is but a gandharva’s[2] conjuration, not the dragon palace. Buddha-Son, while dragons live under the sky, clouds spread above. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi enters it without appearance and exits it with appearance; enters it with appearance and exits it without appearance.
“Buddha-Son, as an analogy, the palace of the great Brahma-king Wonderful Light is called Supreme Pure Store in All Worlds. In this great palace, a god sees the Three-Thousand Large Thousandfold World, in which there are [small] worlds, each comprising four continents; palaces of gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, and mahoragas; human dwellings and the three evil life-paths; Mount Sumeru and other mountains, immense seas, rivers and streams, ponds and lakes, springs, cities, villages, forests, and treasures. In this Brahma palace, a god sees all such adornments that spread to the edge of the great iron mountain range, and sees even dust particles floating in the sky, as clearly as he sees his reflection in a clear mirror. Likewise, a Bodhisattva-Mahāsattva who abides in this Samādhi of Sentient Beings’ Diverse Bodies knows various worlds, sees various Buddhas, delivers various sentient beings, realizes various truths, completes various trainings, achieves various understandings, enters various samādhis, displays various transcendental powers, acquires various kinds of wisdom-knowledge [jñāna], and abides in various moments.
“Buddha-Son, this Bodhisattva-Mahāsattva arrives at ten shores of transcendental powers. What are these ten? They are (1) the shore of a Buddha’s transcendental power to be everywhere in the open sky and the dharma realm; (2) the shore of a Bodhisattva’s transcendental power never to make differentiations; (3) the shore of the transcendental power to make a Bodhisattva’s vast action vows to enter the Tathāgata door of Buddha work; (4) the shore of the transcendental power to shake all worlds and all things and purify them all; (5) the shore of the transcendental power to know with ease that all inconceivable karmic requitals to sentient beings are illusory; (6) the shore of the transcendental power to know with ease the different appearances of samādhis, such as coarse or fine, entering or exiting; (7) the shore of the transcendental power to enter boldly into a Tathāgata’s state and make great vows; (8) the shore of the transcendental power to manifest as Buddhas and manifest turning of the Dharma wheel to tame sentient beings, enabling them to grow the Buddha seeds and ride the Buddha vehicle quickly to spiritual attainment; (9) the shore of the transcendental power to know all ineffable secret teachings to turn the Dharma wheel, in order to purify 100,000 koṭi nayuta ineffable Dharma Doors; (10) the shore of the transcendental power to display such powers in his past, present, and future lives in one thought, not in the duration of days, months, years, or kalpas. These are the ten.
“Buddha-Son, this is a description of a Bodhisattva-Mahāsattva’s eighth great samādhi, the Samādhi of Sentient Beings’ Diverse Bodies, and his useful wisdom-knowledge.
“Buddha-Son, what is a Bodhisattva-Mahāsattva’s Samādhi of Command in the Dharma Realm? A Bodhisattva-Mahāsattva can enter this samādhi through any of his six faculties: eye, ear, nose, tongue, body, and mind. He can enter this samādhi through even each of his pores. Hence it is called Command in the Dharma Realm.
“A Bodhisattva-Mahāsattva who abides in this samādhi naturally can know the world, worldly dharmas, and all worlds, such as a koṭi nayuta worlds, an asaṁkhyeya worlds, and worlds as numerous as the dust particles in an ineffable number of Buddha Lands. He sees Buddhas in all worlds filled with assemblies of Bodhisattvas, which are radiant, pure, good, unadulterated, huge, majestic, and adorned with various treasures.
“There, this Bodhisattva trains in Bodhisattva actions without rest for one kalpa, or 100 or 1,000 kalpas, or one koṭi or 100,000 koṭi nayuta kalpas; for countless kalpas, measureless kalpas, boundless kalpas, unequaled kalpas, uncountable kalpas, indefinable kalpas, inconceivable kalpas, immeasurable kalpas, ineffable kalpas, or ineffably ineffable kalpas; for kalpas as numerous as the dust particles in an ineffably ineffable number of Buddha Lands.
“During such countless kalpas, he abides in this samādhi, also enters or exits it. He supports the world and tames sentient beings. He knows everything in the dharma realm and everything throughout past, present, and future. He expounds the Dharma, displays great transcendental powers, and uses various skillful means without hindrance or attachment to them. Because he has achieved command in the dharma realm, he excels in differentiating eye, ear, nose, tongue, body, and mind, and his differentiations are thorough. Having acquired good knowledge and [right] views, he emits the radiance of 10,000 koṭi dhāraṇīs, completes 10,000 koṭi pure actions, acquires 10,000 koṭi faculties, acquires 10,000 koṭi transcendental powers, enters 10,000 koṭi samādhis, acquires 10,000 koṭi spiritual powers, develops 10,000 koṭi powers, cultivates 10,000 koṭi profound minds, uses 10,000 koṭi powerful supports, produces 10,000 koṭi manifestations, completes 10,000 koṭi Bodhisattva actions hindrance free, completes 10,000 koṭi Bodhisattva elements of bodhi,[3] collects 10,000 koṭi stores of Bodhisattva dharmas, reveals 10,000 koṭi Bodhisattva skillful means, expounds 10,000 koṭi meanings [of the Dharma], fulfills 10,000 koṭi vows, transfers 10,000 koṭi merits, purifies 10,000 koṭi Bodhisattva positions, enters 10,000 koṭi Dharma Doors, imparts 10,000 koṭi teachings, and cultivates 10,000 koṭi Bodhisattva purities.
“Buddha-Son, this Bodhisattva-Mahāsattva has countless virtues, measureless virtues, boundless virtues, unequaled virtues, uncountable virtues, indefinable virtues, inconceivable virtues, immeasurable virtues, ineffable virtues, and endless virtues. Buddha-Son, this Bodhisattva is adorned with such virtues. He has developed them, completed them, accumulated them, purified them, kept them, and made them glow. They are complete, enduring, and praiseworthy.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi is drawn in by Buddhas in worlds in the east, whose names are as numerous as the dust particles in 10,000 asaṁkhyeya Buddha Lands, and each name is also assumed by Buddhas as numerous as the dust particles in 10,000 asaṁkhyeya Buddha Lands. As he is drawn in by Buddhas in worlds in the east, so too he is drawn in by Buddhas in worlds in the other three cardinal directions and the four intermediate directions,[4] and by Buddhas in worlds above and below. Those Buddhas appear before him, display to him pure Buddha Lands, and tell him about a Buddha’s innumerable bodies, inconceivable eye, immeasurable ear, pure nose, pure tongue, and mind that abides nowhere. They tell him about a Tathāgata’s unsurpassed spiritual power and instruct him to train to attain a Tathāgata’s unsurpassed bodhi and to acquire His pure sounds. They reveal to him a Tathāgata’s no-regress [avinivartanīya] Dharma wheel, display to him a Tathāgata’s countless assemblies, and enable him to enter a Tathāgata’s boundless secrets. They praise a Tathāgata’s roots of goodness and enable him to realize the equality of Tathāgatas. They pronounce the past, present, and future Tathāgata character-type, display a Tathāgata’s immeasurable physical appearances, expound the Dharma, which is under the protection and in the thoughts of all Tathāgatas, emit a Tathāgata’s wonderful Dharma tones, differentiate among all Buddha Lands, praise all samādhis of Buddhas, display all Buddha assemblies [of Bodhisattvas] one after another, protect the inconceivable Dharma of Buddhas, explain that all dharmas are illusory, elucidate that dharma nature never changes, reveal all unsurpassed Dharma wheels, and praise a Tathāgata’s immeasurable virtues. They enable him to enter all samādhis, which are like clouds, and to know that his mind is illusory, boundless, and endless.
“Buddha-Son, when a Bodhisattva-Mahāsattva abides in this Samādhi of Command in the Dharma Realm, in worlds in the ten directions, there are Tathāgatas whose names are as numerous as the dust particles in 10,000 asaṁkhyeya Buddha Lands, and each name is also assumed by Buddhas as numerous as the dust particles in 10,000 asaṁkhyeya Buddha Lands. All of them simultaneously protect and think of him. They enable him to acquire a boundless body and hindrance-free mind. They enable him to remember the entire Dharma and acquire definitive wisdom arising from the entire Dharma. They enable him to become more intelligent, grasp the entire Dharma, and understand the entire Dharma. They enable him to have keen faculties and use transcendental powers skillfully. They enable him to encounter no hindrance in any situation and to walk everywhere in the dharma realm without rest. They enable him to acquire the hindrance-free wisdom-knowledge and ultimate purity, and to use his transcendental powers to demonstrate in all worlds attainment of Buddhahood.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi acquires ten oceans. What are these ten? First, he acquires the ocean of Buddhas because he sees Them all. Second, he acquires the ocean of sentient beings because he tames them all. Third, he acquires the ocean of dharmas because he knows them all, using wisdom. Fourth, he acquires the ocean of worlds because he visits them all, using transcendental powers, which have no self-essence and no action. Fifth, he acquires the ocean of merits because he completes all trainings. Sixth, he acquires the ocean of transcendental powers because he widely displays them to awaken others. Seventh, he acquires the ocean of faculties because he knows well all their various differences. Eighth, he acquires the ocean of minds because he knows all sentient beings’ immeasurable minds and their differences. Ninth, he acquires the ocean of actions because he completes them, using the power of his vows. Tenth, he acquires the ocean of vows because he fulfills them all with ultimate purity.
“Buddha-Son, after a Bodhisattva-Mahāsattva has acquired these ten oceans, he achieves ten kinds of excellence. What are these ten? First, he is foremost among all sentient beings. Second, he is most extraordinary among gods. Third, he is most commanding among Brahma-kings. Fourth, he has no afflictions and no attachments in the world. Fifth, no one in the world can surpass him. Sixth, no māra can disturb him. Seventh, he makes life-journeys, hindrance free. Eighth, he is reborn everywhere with the knowledge that each life is impermanent. Ninth, he masters the entire Buddha Dharma. Tenth, he can display all transcendental powers.
“Buddha-Son, after a Bodhisattva-Mahāsattva has achieved these ten kinds of excellence, he acquires ten powers to train [for bodhi] in the realm of sentient beings. What are these ten? They are (1) the power of bold valor because he tames the world; (2) the power of energetic progress because he never regresses; (3) the power of no attachments because he is free from afflictions; (4) the power of silence because he entertains no contention over anything; (5) the power of conformity and nonconformity because his mind is free from all dharmas; (6) the power of dharma nature because he has mastered the meanings [of dharmas]; (7) the power of freedom from hindrance because he has vast wisdom; (8) the power of fearlessness because he can expound the Dharma; (9) the power of eloquence because he can uphold the Dharma; (10) the power of discourse because he has boundless wisdom.
“Buddha-Son, these ten powers are vast, supreme, enduring, cumulative, insuperable, immeasurable, unshakable, and indestructible. They are the powers of wisdom, attainment, excellent samādhi, purity, great purity, the dharma body,[5] the radiance of the Dharma, the Dharma lamp, the Dharma Door, bold valor, a great man, a man’s good training, and the roots of goodness accumulated in the past. They are the power to attain true enlightenment, abide in countless roots of goodness, abide in the power of Tathāgatas, and increase a Bodhisattva’s joy, pure faith, and bold valor. They are the power of the bodhi mind, a pondering mind, a Bodhisattva’s pure, excellent, and profound mind, a Bodhisattva’s development of his roots of goodness, the hindrance-free body, and the pure and wondrous Dharma. They are the power to master the entire Dharma, enter the Dharma Door of skillful means, abide in great might that no one in the world can overcome, and be unsurpassed by all sentient beings in the world.
“Buddha-Son, this Bodhisattva-Mahāsattva can develop all such immeasurable virtues, achieve them, perfect them, reveal them, personify them, personify them in every way, expand them, strengthen them, increase them, purify them, and purify them in every way. No one can tell the limits of this Bodhisattva’s virtues, wisdom, training, Dharma Doors, freedom, ascetic practices, attainments, purity, transcendence [of the world], or mastery of the Dharma. What this Bodhisattva has acquired, attained, mastered, materialized, experienced, observed, realized, purified, and known, and the Dharma Doors he has established, cannot be described in countless kalpas.
“Buddha-Son, a Bodhisattva-Mahāsattva who abides in this samādhi can know all samādhis, which are countless, measureless, boundless, unequaled, uncountable, indefinable, inconceivable, immeasurable, ineffable, and ineffably ineffable. His state in each samādhi is immeasurable and vast. Whether he enters or exits it, or abides in it, he clearly sees all appearances, manifestations, activities, comparable occurrences, distinctive natures, riddance [of anything], and transcendence [of the world].
“Buddha-Son, as an analogy, the great dragon-king Anavatapta’s palace is a lake called Heatless [anavatapta[6]], and four rivers flow out of this lake. They are not turbid, polluted, or filthy, and their sheen and color are like those of the open sky. This lake has four sides, each with a mouth, from which a river flows. From the elephant’s mouth flows the Gangā [present-day Ganges River]; from the lion’s mouth flows the Śitā [present-day Syr Darya River]; from the ox’s mouth flows the Sindhu [present-day Indus River]; from the horse’s mouth flows the Vakṣu [present-day Amu Darya River]. The mouth for the Gangā flows silver dust; the mouth for the Śitā flows diamond [vajra] dust; the mouth for the Sindhu flows gold dust; the mouth for the Vakṣu flows aquamarine [vaiḍūrya] dust. The mouth for the Gangā is silver color; the mouth for the Śitā is diamond color; the mouth for the Sindhu is gold color; the mouth for the Vakṣu is aquamarine color. The mouth for each river is one yojana wide. Flowing from its mouth, each of the four rivers makes seven circles around the lake. Then it flows away in its own direction, surging and rushing into the immense sea.
“Between every two meandering rivers, there are flowers made of celestial treasures, such as padma [red lotus] flowers, kumuda [white lotus] flowers, and puṇḍarīka [large white lotus] flowers, all with extraordinary fragrances and pure colors. The flower petals, stamens, and pistils are made of treasures with natural luster, and they emit light and shine on one another.
“This Heatless Lake is fifty yojanas across. Its bottom is covered with treasure dust and various jewels; its shore is adorned with countless wonderful treasures suffused with sandalwood fragrance. This lake is filled with flowers made of treasures, such as utpala [blue lotus] flowers, padma flowers, kumuda flowers, puṇḍarīka flowers. As breezes blow, their fragrances carry far. This lake is surrounded by groves of flowers and jeweled trees. The sun shines on all things inside and outside the lake and the rivers, and their reflections jointly form a web of radiance. Whether far or near, high or low, wide or narrow, coarse or fine, such things, including even a grain of sand and a dust particle, are all wonderful treasures with pervasive radiance. These radiant reflections under the sun reflect one another and form more reflections. In true reality such reflections neither increase nor decrease, neither joined nor dispersed. Yet they are clearly seen.
“Buddha-Son, as the Heatless Lake, out of its four mouths, sends four rivers to enter the immense sea, likewise this Bodhisattva-Mahāsattva uses four kinds of unimpeded wisdom-knowledge to take many actions, which ultimately enter the ocean of [sarvajña] the overall wisdom-knowledge. As the silver-colored elephant’s mouth flows silver dust into the great Gangā River, likewise this Bodhisattva-Mahāsattva uses his wisdom-knowledge of meanings to explain all the meanings pronounced by all Tathāgatas, in order to produce all pure and white [good] dharmas, and ultimately to enter the ocean of hindrance-free wisdom. As the diamond-colored lion’s mouth flows diamond dust into the Śitā River, likewise this Bodhisattva-Mahāsattva uses his wisdom-knowledge of dharmas to speak vajra words to all sentient beings, in order to bring out their vajra wisdom and enable them ultimately to enter the ocean of hindrance-free wisdom. As the gold-colored ox’s mouth flows gold dust into the Sindhu River, likewise this Bodhisattva-Mahāsattva uses his wisdom-knowledge of suitable expressions to pronounce skillfully the principle of dependent arising of dharmas in the world, in order to enlighten and delight sentient beings, to bring them to [spiritual] maturity, and to enable them ultimately to enter the ocean of dharmas that arise dependently. As the aquamarine-colored horse’s mouth flows aquamarine dust into the Vakṣu River, likewise this Bodhisattva-Mahāsattva uses his wisdom-knowledge of endless eloquence to shower down 100,000 koṭi nayuta teachings, in order to benefit the hearers and enable them ultimately to enter the Dharma of Buddhas.
“As the four great rivers encircle the Heatless Lake and flow in four directions into the sea, likewise this Bodhisattva-Mahāsattva is accomplished in doing body karmas, voice karmas, and mind karmas in accord [with the Dharma], and accomplished in using wisdom to guide his body karmas, voice karmas, and mind karmas to flow in four directions and ultimately enter the ocean of the overall wisdom-knowledge. Buddha-Son, what are a Bodhisattva’s four directions? Buddha-Son, they are (1) seeing all Buddhas and coming to realization; (2) hearing the entire Dharma, accepting and upholding it, and never forgetting it; (3) completing all trainings in the pāramitās; (4) expounding the Dharma with compassion to benefit sentient beings.
“As the four great rivers encircle the great lake and are covered everywhere with utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers, likewise this Bodhisattva-Mahāsattva, in his bodhi mind, never abandons sentient beings, but expounds the Dharma to tame them and enables them to attain countless samādhis and see the purity and majesty of Buddha Lands.
“As the Heatless Lake is surrounded by jeweled trees, likewise this Bodhisattva-Mahāsattva manifests Buddha Lands that surround him, inspiring sentient beings to head for bodhi. As the Heatless Lake is fifty yojanas in length and width, and its water is pure and not muddled, likewise a Bodhisattva-Mahāsattva’s bodhi mind is boundless and filled with roots of goodness, which are pure and not muddled. As the Heatless Lake has countless treasures that adorn its shore and waft sandalwood fragrance everywhere, likewise this Bodhisattva-Mahāsattva has a million koṭi kinds of wisdom-knowledge as treasures that adorn the shore of his bodhi mind and great vows, and waft wonderful fragrances everywhere. As the Heatless Lake has its bottom covered with gold dust and adorned with various intermingled jewels, likewise this Bodhisattva-Mahāsattva observes everything with wondrous wisdom-knowledge, is adorned with a Bodhisattva’s inconceivable liberation and various intermingled Dharma treasures, acquires the hindrance-free radiance of the entire Dharma, abides where all Buddhas abide, and applies all profound skillful means.
“As the dragon-king Anavatapta has forever left behind a dragon’s burning afflictions, likewise this Bodhisattva-Mahāsattva has forever left behind all worldly anxiety and distress. Although he manifests rebirths, he has no afflictions or attachments.
“As the four great rivers water the entire ground of Jambudvīpa and enter the immense sea, likewise this Bodhisattva-Mahāsattva uses four rivers of wisdom-knowledge to nurture gods, humans, śramaṇas, and Brahmins, enabling them to enter the great ocean of anuttara-samyak-saṁbodhi, which is adorned with the Ten Powers. What are these four rivers? They are (1) the river of the wisdom-knowledge of vows to rescue and tame all sentient beings without rest; (2) the river of the wisdom-knowledge of pāramitās to train persistently for bodhi, benefit sentient beings in his past, present, and future lives, and ultimately enter the ocean of Buddha wisdom; (3) the river of the wisdom-knowledge of Bodhisattva samādhi to use countless samādhis as adornment, see all Buddhas, and enter the ocean of Buddhas; (4) the river of the wisdom-knowledge of great compassion to rescue all sentient beings with ease, skillfully draw them in without rest, enter the door of secret virtues, and ultimately enter the great ocean of the Ten Powers.
“As the four great rivers flow out of the Heatless Lake, surge endlessly, and enter the immense sea, likewise this Bodhisattva-Mahāsattva uses the power of his great vows to do Bodhisattva training, acquire [a Buddha’s] endless knowledge and views, and ultimately enter the ocean of the overall wisdom-knowledge. As the four great rivers enter the immense sea and no one can obstruct their entrance, likewise this Bodhisattva-Mahāsattva diligently carries out his universally worthy action vows,[7] acquires all radiant wisdom, abides in the elements of bodhi taught by all Buddhas, and acquires a Tathāgata’s wisdom-knowledge hindrance free. As the four great rivers rush into the sea for kalpas without weariness, likewise this Bodhisattva-Mahāsattva, carrying out his universally worthy action vows, does Bodhisattva training throughout future kalpas without weariness and enters the ocean of Tathāgatas.
“Buddha-Son, at sunrise, in the Heatless Lake, the gold dust, silver dust, diamond dust, and aquamarine dust, and other treasures are bathed in sunlight. All treasures, such as gold dust, in turn manifest their reflections and shine upon one another hindrance free. Likewise, a Bodhisattva-Mahāsattva who abides in this samādhi can see in each of his pores Buddha-Tathāgatas as numerous as the dust particles in an ineffably ineffable number of Buddha Lands, and can see himself present in the assemblies in every Buddha’s bodhimaṇḍa, hearing the Dharma, accepting and upholding it, believing in it, understanding it, and making offerings to it. He sees himself doing so for ineffably ineffable koṭis of nayutas of kalpas without thinking about the duration of time. Why? Because he uses his wondrous mind to enter the boundless dharma realm; to receive unequaled different karmic requitals; to enter the inconceivable state of samādhi, contemplation, and a Buddha’s mastery; to receive the protection and concern of all Buddhas; to acquire the great spiritual power of all Buddhas; to acquire the hard-to-get and hard-to-know Ten Powers of Tathāgatas; to enter the state of completion of Samantabhadra Bodhisattva’s actions; to acquire the tireless transcendental power of all Buddhas.
“Buddha-Son, although a Bodhisattva-Mahāsattva can enter or exit a samādhi in one thought, he does not forego abiding in it for a long time, nor does he have any attachment to it. Although he does not dwell on his meditation states, he does not abandon his meditation objects. Even when he enters samādhi for a kṣaṇa, he tirelessly displays a Buddha’s transcendental powers to benefit all sentient beings. Although he enters everywhere in the dharma realm, he cannot reach its boundaries. Although he abides nowhere and has no given place, he constantly walks the path of the overall wisdom-knowledge, and uses the power of manifestation to enter innumerable multitudes of sentient beings and fully adorn all worlds. Although he has transcended the ground of differentiation and discarded inverted worldly differentiations, he does not abandon various appearances [of dharmas]. Although he is equipped with skillful means [to do worldly things], he is always pure. Although he does not differentiate the Bodhisattva grounds, he has entered them all.
“Buddha-Son, as an analogy, the open sky can contain all things, but has no perception of their existence or nonexistence. Likewise this Bodhisattva-Mahāsattva enters the entire world, but has no perception of that world. Although he diligently delivers sentient beings, he has no perception of sentient beings. Although he deeply knows all dharmas, he has no perception of dharmas. Although he delights in seeing all Buddhas, he has no perception of Buddhas. Although he excels in entering various samādhis, he knows that the true nature of all dharmas is suchness, and he is free from afflictions and attachments. Although he delivers endless Dharma words with endless eloquence, his mind abides in a state free from words. Although he delights in his wordless presentation of the Dharma, he always voices pure sounds. Although he abides in a state free from words, he always displays various physical appearances. Although he teaches and transforms sentient beings, he knows that all dharmas are ultimately empty. Although he cultivates great compassion to deliver sentient beings, he knows that the realm of sentient beings has no end and no dissolution. Although he understands that the dharma realm is eternal and changeless, he uses his body, voice, and mind to tame sentient beings without rest. Although he abides where Tathāgatas abide, with pure wisdom and fearless mind he expounds the Dharma and turns the Dharma wheel without rest. Buddha-Son, this is a description of a Bodhisattva-Mahāsattva’s ninth great samādhi, the Samādhi of Command in the Dharma Realm, and his useful wisdom-knowledge.”
1. See “no action” defined in the glossary’s Three Liberation Doors. (Return to text)
2. The Sanskrit word “gandharva” means fragrance eater. He is a celestial musician who can conjure up a city in the open sky. Therefore, a mirage is also called a gandharva’s city. (Return to text)
3. See Thirty-seven Elements of Bodhi in the glossary. (Return to text)
4. The four intermediate directions are northeast, southeast, southwest, and northwest. (Return to text)
5. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
6. The Sanskrit word “anavatapta” means unheated. It is translated into Chinese as “heatless,” or paraphrased in Chinese as “no burning afflictions. (Return to text)
7. The often-cited universally worthy action vow taught by Samantabhadra Bodhisattva is contained in the 40-fascicle Chinese version of the Mahāvaipulya Sūtra of Buddha Adornment (T10n0293), fascicle 40. It comprises ten vowed actions (Rulu 2012b, 107). (Return to text)