“By this, great enlightening beings reveal the undifferentiated essence of all enlightened ones. This is the gate of unimpeded skill in means. This can produce all groups of enlightening beings. This state is only in the realm of concentration. This is able to plunge into omniscience, this is able to reveal all ways of access to concentration, this can enter unimpeded into all lands, this can tame all sentient beings, this can abide in the realm of no beings, this can show all Buddha teachings, this does not apprehend any objects.
“Though they teach and explain at all times they are always free from arbitrary conceptions and discriminatory thought; though they know all things are inert, yet they are able to demonstrate all actions; though they know the buddhas have no duality, yet they are able to reveal the buddhas; though they know there are no forms, yet they explain all forms; though they know there is no sensation, yet they explain all sensations; though they know there is no perception, yet they explain all perceptions; though they know there is no disposition, yet they explain all dispositions; though they know there is no consciousness, yet they explain all consciousnesses; they always reveal everything by means of the wheel of the Teaching. Though they know phenomena have no difference, yet they explain their aspects of differentiation; though they know phenomena have no origin or annihilation, yet they explain all characteristics of origination and annihilation; though they know phenomena have no coarseness or subtlety, yet they explain the coarse and subtle aspects of phenomena; though they know all phenomena have no superiority, mediocrity, or inferiority, yet they can explain what is best; though they know phenomena cannot be explained in words, yet they can speak pure words; though they know phenomena have no inside or outside, yet they explain all internal and external phenomena; though they know phenomena cannot be comprehensively cognized, yet they explain various kinds of knowledge and contemplation; though they know phenomena have no true reality, yet they expound a real path of emancipation; though they know phenomena are ultimately inexhaustible, yet they can expound the exhausting of all taints; though they know phenomena have no differences and no contradiction, yet they do not deny the differences among one another; though they know things ultimately have no teacher, yet they always respect all teachers and those of experience; though they know true understanding of things does not come from another, yet they always respect skillful guides; though they know things are inoperative, yet they turn the wheel of the Teaching; though they know things have no origination, yet they point out causes and conditions; though they know things have no precedent, yet they extensively explain the past; though they know things have no aftermath, yet they extensively explain the future; though they know things have no duration, yet they extensively explain the present; though they know things have no creator, yet they explain the acts that form them; though they know things have no causality, yet they explain the conglomerated causes; though they know things have no comparison, yet they explain the ways of equality and inequality; though they know things have no verbal explanation, yet they definitively explain the things of past, present, and future; though they know things have no basis of support, yet they expound attainment of emancipation based on what is good; though they know things have no body, yet they extensively explain the body of reality; though they know the buddhas of past, present, and future are boundless, yet they can explain how there is only one Buddha; though they know things have no form, yet they can manifest various forms; though they know things have no vision, yet they can expound many views; though they know things have no specific marks, yet they can explain all kinds of specific marks; though they know things have no objective sphere, yet they can extensively expound the spheres of knowledge; though they know things have no differentiation, yet they explain the various differences in fruits of action; though they know things have no escape, yet they explain pure practices for emancipation; though they know things are fundamentally permanent, yet they explain all things in flux; though they know things have no illumination, yet they always extensively explain means of illumination.
“When great enlightening beings enter the circle of knowledge of this immensely powerful concentration, they are then able to witness the truth of all Buddha teachings, able to proceed into the Buddha teachings, able to accomplish them, able to fulfill them, able to build them up, able to clarify them, able to live by them, able to comprehend them, in harmony with the inherent nature of all things. And yet these great enlightening beings do not entertain the idea that there are so many enlightening beings, so many principles of enlightening beings, so many ultimate ends of enlightening beings, so many illusory ultimate ends, so many fabricated ultimate ends, so many attainments of spiritual powers, so many attainments of knowledge, so many meditations, so many realizations, so many aims, so many realms. Why? Because the concentration of enlightening beings is thus in essence, is thus without bounds, is thus transcendent.
“This concentration has various spheres, various powers, various deep entries. That is to say, it enters untold gates of knowledge, it enters arrangements beyond discriminatory thought, it enters boundless excellent ways of transcendence, it enters countless meditation states, it enters untold hundreds of thousands of millions of far-reaching cognitions, it enters vision of boundless exalted treasuries of buddhas, it enters objective worlds ceaselessly, it enters into pure application of the aids to the path of enlightenment, it enters into great psychic powers of strong and keen faculties, it enters into objective worlds without hindrance to the mind, it enters into the eye that sees the equality of all buddhas, it enters into the development of the high-minded practices of Universal Good, it enters into the state of the celestial body of subtle knowledge, it enters into explanation of the knowledge and wisdom of the enlightened, it enters into production of incalculable mystical projections, it enters into production of ways into the inexhaustible knowledge of all buddhas, it enters into clarification of the autonomous knowledge of the Universally Good enlightening being, it enters into revelation of incomparable all-sided knowledge, it enters into universal awareness of all subtle realms in the cosmos, it enters into the light of all higher knowledge, it enters into universal revelation of all subtle realms in the cosmos, it enters into the reaches of all magical powers, it enters into the sphere of teachings of all intellectual powers, it enters into the body of knowledge omnipresent throughout the cosmos, it enters into accomplishment of the path of action extending everywhere, it enters into ability to remain in all different concentrations, and it enters into knowledge of the mind of all buddhas.
“These great enlightening beings abide in the practice of Universal Good and enter untold billions of concentrations in every successive instant, yet they do not see anything prior to the concentration of Universal Good and the adornments of the realm of buddhahood. Why? Because they know all things are ultimately inexhaustible, because they know all buddha-lands are boundless, because they know all realms of sentient beings are inconceivable, because they know the past has no beginning, because they know the future has no end, because they know the present is boundless, comprehending all space and the whole cosmos, because they know the realm of all buddhas is inconceivable, because they know the practices of enlightening beings are countless, because they know the realms explained by the intellectual powers of all buddhas are unspeakably boundless, and because they know illusory mental objects are infinite.
“Just as a wishing jewel grants all wishes, satisfying endless seekers without losing its power, in the same way a great enlightening being, entering this concentration, knows the mind is like an illusion and produces all objects everywhere inexhaustibly. Why? The great enlightening being accomplishes the knowledge of unimpeded action of Universal Good and observes infinite extensive illusory realms, seeing them as like reflected images, without increase or decrease.
“Just as ordinary people individually give rise to mental states, past, present, and future, without bound, without cease, without end, the continuous flow and change of their mental stat
es going on unbroken, inconceivably, in the same way, great enlightening beings entering this concentration of access to universal illusion have no bounds and are unfathomable. Why? Because of the infinite phenomena in the Universally Good enlightening being’s door of access to universal illusion.
“Just as when the water spirits shower rain, the raindrops are like wheel hubs, without bound, the clouds are not exhausted, though they shower so much rain, this being the realm of nonstriving of the water spirits, in the same way great enlightening beings in this concentration enter the Universally Good enlightening being’s door of concentration, door of knowledge, door of teaching, door of perception of Buddha, door of traveling everywhere, door of mental freedom, door of empowerment, door of mystical projection, door of spiritual powers, door of phantom emanations, door of the illusory quality of all things, door filled with untold numbers of enlightening beings, door of approach to buddhas as numerous as atoms in untold buddha-lands, door of entry into the unspeakably vast network of illusions, door of knowledge of untold numbers of immense different buddha-lands, door of knowledge of untold numbers of worlds with substantial nature and without substantial nature, door of knowledge of the thoughts of untold numbers of sentient beings, door of knowledge of untold numbers of distinctions in time, door of knowledge of the becoming and disintegration of untold numbers of worlds, and door of knowledge of untold numbers of inverted and upright buddha-lands. They know all these as they really are in a single instant. When they enter in this way there are no bounds, there is no end; they are not tired, not wearied, they do not stop, do not rest, do not withdraw, do not slip. In all things they do not dwell on untruth; constantly meditating rightly, they do not become either oblivious or excited.
“They seek omniscience without ever retreating or giving up. They become lamps to light up the world in all buddha-lands. They operate untold numbers of cycles of the Teaching. With sublime intelligence they question the enlightened, never reaching a point of exhaustion. They demonstrate the attainment of the Buddha Way without bound. They pacify sentient beings, never giving up. They always diligently practice the undertakings of Universal Good, never ceasing. They manifest bodies of infinite forms, without end. Why? Just as fire burns unceasingly whenever the appropriate conditions are present, in the same way, great enlightening beings see the realms of sentient beings, the realms of reality, and the realms of worlds as boundless as space—in a single instant they are able to go visit as many buddhas as atoms in untold buddha-lands, in the company of each buddha enter untold different aspects of omniscience, cause untold beings to give up attachments for the sake of the Way and cultivate virtue and be ultimately purified, cause untold enlightening beings who have not yet attained certainty about the practice of the vows of Universal Good to attain certainty and to abide securely in the way of knowledge of Universal Good, by innumerable means enter untold different ages—becoming, subsisting, disintegrating—of past, present, and future, and in the different realms of those untold eons of becoming, subsistence, and disintegration, produce as many great vows of great compassion and pacify all sentient beings. What is the reason? These great enlightening beings, for the purpose of liberating all sentient beings, cultivate the practice of Universal Good, develop the knowledge of Universal Good, and fulfill the undertakings of Universal Good.
“Therefore, enlightening beings should diligently cultivate practice in such types of action, such perspectives, such powers, such greatness, such infinity, such inconceivability, such all-sided illumination, such presence with all buddhas, such protection by all buddhas, such consummation of past roots of goodness, such imperturbable concentration wherein the mind is unimpeded, getting rid of all burning afflictions, without wearying or backsliding, with steadfast will and courage, following the realm of concentration into the stage of inconceivable knowledge, not depending on words, not clinging to the world, not grasping phenomena, not producing discriminatory thoughts, not becoming attached to worldly things, not thinking about objects.
“In terms of knowledge of the teachings, they should just abide by them and not try to measure them. This refers to associating with the omniscient and understanding the enlightenment of the buddhas, attaining the light of truth and shedding it on the foundations of goodness of all sentient beings, pulling sentient beings out of the realm of demons and enabling them to enter the realm of the Buddha teachings, causing them not to give up great aspirations, to earnestly examine the Path of emancipation, to expand the sphere of purity, to accomplish the means of transcendence, to develop profound faith in all buddhas. They should always look into the nature of all things without quitting even for a moment; they should know that their own bodies and the nature of things are universally equal; they should clearly understand the doings of the world and point out wisdom and means that accord with truth; they should always be energetic, without lapsing; they should observe the paucity of roots of goodness in themselves and should strive to increase roots of goodness in others; they should themselves cultivate the Path of universal knowledge; they should strive to expand the sphere of enlightening beings; they should gladly approach expert teachers; they should associate with fellow practitioners; they should not discriminate among buddhas; they should not give up detachment from thought; they should always abide in the impartial realm of reality; they should know all states of mind and consciousness are illusory; they should know all events in the world are like dreams; they should know the appearance of the willpower of the buddhas is like reflected images; they should know all great actions are like emanations; they should observe all phenomena as like magic tricks; they should know all things that are born and perish are like echoes; they should know all the buddha-lands they go to have no substantial nature; they should never tire of asking buddhas for teaching; they should diligently carry on education to enlighten all beings, never abandoning them; they should unremittingly expound the teachings in a timely fashion in order to pacify all sentient beings.
“Great enlightening beings thus practice the deeds of Universal Good, thus fulfill the sphere of action of enlightening beings, thus master the way of emancipation, thus absorb and hold the teachings of the buddhas of past, present, and future, thus investigate all aspects of knowledge, thus reflect on the unchanging truth, thus purify powerful determination, thus believe in all enlightened ones, thus know the immense power of buddhas, thus make certain the unimpeded mind, thus take care of all living beings.
“When great enlightening beings enter this concentration of great knowledge and wisdom, wherein the Universally Good enlightening being abides, there appear before them as many buddhas as atoms in untold buddha-lands from untold numbers of lands in the ten directions, each buddha having as many names as atoms in untold lands, each name also including untold numbers of buddhas: these buddhas give the enlightening beings the memory power of the enlightened, so they do not forget the realm of buddhahood; they give them ultimate knowledge of all things, so they may enter omniscience; they give them definitive wisdom cognizant of the various meanings of all teachings, enabling them to absorb and hold all Buddha teachings and enter into them without impediment; they give them unexcelled enlightenment, so they can enter universal knowledge and open up their awareness of the cosmos of reality; they give them the ultimate wisdom of enlightening beings, enabling them to attain the light of all truths, to be free from darkness; they give them nonreceding knowledge, so that they know appropriate and inappropriate timing and guide sentient beings with skill in means; they give them the unobstructed intellectual powers of enlightening beings, enabling them to understand boundless truths and explain them inexhaustibly; they give them the power of spiritual capacities and production of mystical projections, enabling them to manifest untold numbers of different bodies, with boundless forms and appearances, all variously different, to awaken sentient beings; they give them universal speech, enabling them to manifest untold numbers of different sounds and various languages to enlighten sentient beings; they gi
ve them power that is not wasted, to enable all sentient beings who see them or hear their teaching to achieve development and not waste the experience.
“Because great enlightening beings fulfill Universally Good practice in this way, they acquire the power of the enlightened, purify the path of emancipation, are imbued with universal knowledge, and by means of unimpeded intellectual powers, spiritual faculties, and mystical emanations, ultimately harmonize and pacify all sentient beings. Full of the spiritual force of enlightenment, they purify Universally Good practice, abide in the path of Universal Good, and operate the subtle cycles of teaching of all buddhas for ever and ever, to pacify all living beings.
“Why? When these great enlightening beings accomplish the practices of enlightening beings guided by such lofty, great vows, they become teachers of all worlds, sums of truth for all worlds, moons of knowledge for all worlds; they become lofty polar mountains for all worlds, majestically standing out high, steadfast, immutable; they become shoreless oceans of knowledge for all worlds, they become bright lamps of right teaching for all worlds, illumining everywhere, boundlessly, continuously, uninterrupted; they reveal boundless pure virtues for all sentient beings, inducing them to live steadily based on virtuous qualities and foundations of goodness; they act in accord with universal knowledge, and their great vows are impartial; they cultivate the far-reaching practice of Universal Good and are always able to inspire countless beings; persisting in untold numbers of concentrations of great efficacy, they manifest great freedom.
The Flower Ornament Scripture Page 112