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A Commentary by the Venerable Master
Hsuan Hua

Universal Worthy’s Samadhi

Chapter Three

Sutra:

Universal Worthy’s Samadhi, Chapter Three.

Commentary:

In the Great Means Expansive Buddha Flower Adornment Sutra, Universal Worthy Bodhisattva is a most important great Bodhisattva. You all know who he is, that he rides a six-tusked white elephant, and if any being recites his name, he will appear before that being and cross that being over. His samadhi means the concentration he cultivates and the benefits he obtains from it. This is the third chapter of this sutra. “The Wondrous Adornments of the Rulers of the Worlds” is Chapter One, “The Manifestations of the Thus Come Ones’” is Chapter Two, and ”Universal Worthy’s Samadhi” is Chapter Three.

I. Samadhi

A. Entering samadhi in this world

Sutra:

At that time, Universal Worthy Bodhisattva Mahasattva, who was seated upon a lion’s throne of a treasury of lotus blossoms before the Thus Come One, received the Buddha’s spiritual power and entered samadhi. That samadhi is called the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana. It is universal entry into identity with all Buddhas and the ability to display a multitude of images throughout the Dharma Realm. It is vast, great and unobstructed, just like space and the Dharma Realm, none of whose eddying seas are not accordingly entered. It produces every samadhi-dharma. It can universally encompass the dharma realms of the ten directions. The oceans of wisdom light of the Buddhas of the three periods of time all come forth from it.

 

Commentary:

At that time, Universal Worthy Bodhisattva Mahasattva, a great Bodhisattva among Bodhisattvas, who was seated upon a lion’s throne of a treasury of lotus blossoms before the Thus Come One, Shakyamuni Buddha, received the Buddha’s awesome spiritual power. See how when all the Bodhisattvas pronounce verses, or speak Dharma or do or say anything, they indicate that they are receiving the Buddha’s spiritual power. They don’t say they receive their own spiritual power. Why do they need to say they receive the Buddha’s spiritual power? It’s because Bodhisattvas have not yet become Buddhas and are called “Surpassed Knights,” for above them are the Buddhas. The Buddhas are called “Unsurpassed Knights,” for there is no one higher than a Buddha. Since Bodhisattvas have not yet reached the position of a Buddha, in everything they say and do, they base themselves upon the Buddha, which is why they say they receive the Buddha’s spiritual power.

The Buddha helped him, and so he entered a particular samadhi,a kind of concentration. That samadhi is called the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana.It is the samadhi of the Tathagata-seed body of Vairocana (“Pervading All Places”) Buddha, which means to be the same as Vairocana Thus Come One. It is universal entry into identity with all Buddhas. This means one pervasively enters into being of the same nature with all Buddhas, and this samadhi represents the ability to display a multitude of images throughout the Dharma Realm. To the ends of space and the Dharma Realm, one is able to manifest images of Buddhas, Bodhisattvas, Hearers, and Sages Enlightened by Conditions (Pratyekabuddhas). It, this kind of power of spiritual penetrations, is vast, great and unobstructed, just like space. It is as boundless as space and the Dharma Realm, none of whose eddying seas are not accordingly entered. As infinitely many as they are, there isn’t one of those eddying seas throughout space and the Dharma Realm to which one doesn’t go. It produces every samadhi-dharma. This samadhi is the mother of all samadhis and can bring forth all concentrations. It can universally encompass the dharma realms of the ten directions. This samadhi can contain the ten directions’ dharma realms. The seas of wisdom light of the Buddhas of the three periods of time—all Buddhas of the past, the present and the future —all come forth from it. They all issue forth from that samadhi.

Sutra:

It can completely reveal all the oceans of arrangements throughout the ten directions. It encompasses all Buddhas’ powers and liberations and all Bodhisattvas’ wisdoms. It can cause every fine mote of dust in the lands to universally contain boundless dharma realms. It accomplishes the ocean of meritorious qualities of all Buddhas. It makes appear the seas of all Thus Come Ones’ great vows. It circulates, protects and maintains all Dharma wheels of all Buddhas, so they are never cut off.  

Commentary:

It can completely reveal all the oceans of arrangements throughout the ten directions. All Buddhalands in the ten directions are well arranged and so are the dharmas of the Buddhas in all the Buddhalands of the ten directions, along with their bodhimandas. That is what ‘oceans of arrangements’ refers to. Universal Worthy Bodhisattva, within this kind of samadhi, is able to manifest the various kinds of states just described. It, this samadhi, also encompasses all Buddhas’ ten powers and powers of liberations, and all the Bodhisattvas’ wisdoms. It can cause every fine mote of dust in the Buddhalandsof the ten directions to universally contain boundless dharma realms. It accomplishes the ocean of meritorious qualities of all Buddhas, meritorious qualities that are like a great ocean.

It makes appear the seas of all Thus Come Ones’ great vows. Within this samadhi-concentration of Universal Worthy Bodhisattva, all the great vows, as boundless and limitless as oceans, made by all Buddhas of the past, all Buddhas of the present, and all Buddhas of the future are very clearly and distinctly displayed. It circulates, protects and maintains the Dharma of all the wonderful Dharma wheels of – that is, turned by – all the Buddhas of the ten directions and the three periods of time, to the exhaustion of space and pervading the Dharma Realm, so they are never cut off. This samadhi prevents the Buddhadharma from ever becoming extinct, and keeps it eternally circulating in all worlds.

I. Samadhi

B. It is the same throughout the ten directions

Sutra:

Just as in this world Universal Worthy Bodhisattva entered this samadhi in the presence of the World Honored One, it was the same way to the exhaustion of the Dharma Realm and the realm of space, throughout the ten directions and the three periods of time, in all lands, whether fine and subtle, unobstructed, vast and great, luminous, visible to the Buddha eye, able to be reached by the Buddha’s powers, or where Buddhas’ bodies can manifest. Within every single mote of dust of all the dust motes in those lands as well as this land were Buddhalands many as the fine dust motes in a sea of worlds. In each of those lands there were Buddhas numerous as the fine dust motes in a sea of worlds. Before each and every Buddha there were Universal Worthy Bodhisattvas numerous as the fine dust motes in a sea of worlds, all of whom also entered this samadhi of the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana.  

Commentary:

Just as in this Sahaworld Universal Worthy Bodhisattva, entered this samadhi-concentration in the presence of the World Honored One, Shakyamuni Buddha, it was the same way to the exhaustion of the Dharma Realm and the realm of space throughout the ten directions and the three periods of time – the past, the present and the future – in all lands whether fine and subtle, the very tiniest locations, which were unobstructed, or vast and great locations perhaps billions of yojanas in extent. All were unobstructed, as were those that were luminous. It was the same way in all lands, which are visible to the Buddha eye, and in any locations that are able to be reached by the Buddha’s spiritual powers, or where Buddhas’ bodies can manifest – any place where a Buddha can make a body appear.

Within every single mote of dust of all the dust motes in those lands to the ends of space and the Dharma Realm, throughout the ten directions and the three periods of time, as well as in all countries of this land, the Saha world, there were Buddhalands many as the fine dust motes in a sea of worlds. Every single mote of dust contained the infinitely many lands of all Buddhas. Ineach of those lands there were Buddhas numerous as the fine dust motes in a sea of worlds. Before each and every Buddha there were Universal Worthy Bodhisattvas numerous as the fine dust motes in a sea of worlds, all of whom also entered this samadhi of the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana. Each and every Universal Worthy Bodhisattva entered this samadhi that pervades all places everywhere.  

II. Blessings

A. Verbal blessing

Sutra:

At that time, before each and every Universal Worthy Bodhisattva, all Buddhas of the ten directions appeared. All of those Thus Come Ones praised him in unison, saying, “Good indeed, good indeed, good man, that you are able to enter this Bodhisattvas’ samadhi of the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana. Disciple of the Buddha, it is because all the Buddhas of the ten directions are together aiding you; and it is through the power of the original vows of Vairocana Thus Come One; and it is also through the power of your own cultivation of all Buddhas’ conduct and vows that you can turn the Dharma wheels of all Buddhas and reveal the sea of wisdom of all Thus Come Ones.  

Commentary:

At that time, something happened before each and every Universal Worthy Bodhisattva, each of whom was present before the Buddhas many as seas of worlds. For in front of each of the Buddhas there was a Universal Worthy Bodhisattva who had entered into Universal Worthy’s samadhi. And as each Universal Worthy Bodhisattva was cultivating this Dharma of samadhi, there manifested all the Buddhas of the ten directions. All of those Thus Come Ones who had just appeared before each Universal Worthy Bodhisattva praised him in unison, all at the same time, saying, “You are really good indeed, good indeed. You are a very good man indeed, that you are able to enter this Bodhisattvas’samadhi of the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana – ‘Pervading Everywhere’. It is really good that you can enter this samadhi that all Buddhas cultivate.”

Having praised Universal Worthy Bodhisattva, the Buddhas of the ten directions went on to say: “Disciple of the Buddha, it is because all the Buddhas of the ten directions and the three periods of time, to the exhaustion of space and the Dharma Realm, are together aiding you. Their combined assistance allows you to enter this samadhi. And it is through the power of the original vows of Vairocana Thus Come One, the Dharma-Speaking Host. The strength of the extremely great vows he made in the past now enables you to enter this samadhi, too. And it is also through the power of your own cultivation of all Buddhas’ conduct and vows. So, on the one hand the Buddhas are helping you, and on the other hand it’s because you yourself have diligently and vigorously cultivated all the practices and vows cultivated by all Buddhas. This power comes from your continual vigorous progress in cultivation and your never being lax or lazy. Your having that kind of accomplishment brings it about that you can turn the wonderful Dharma wheels of all Buddhas of the ten directions and the three periods of time. It also makes it happen that you reveal the sea of wisdom of all Thus Come Ones, wisdom which is like the great sea and extends to the exhaustion of space and the Dharma Realm, throughout the three periods of time and the ten directions.

Sutra:

That is also why you can universally illumine all the oceans of arrangements in the ten directions completely without exception; you can cause all beings’ admixtures of defilement to be cleansed and regulated so they become pure; you can universally gather in all great lands without any attachment; you can deeply enter the states of all Buddhas without obstruction; you can universally display the meritorious qualities of all Buddhas; you can enter the reality of all dharmas and increase in wisdom; you can contemplate all dharma-methods; you can understand the disposition of each and every being; and you can maintain the sea of texts of teachings of all Buddhas, Thus Come Ones.  

Commentary:

The Buddhas of the ten directions continue to praise Universal Worthy Bodhisattva who, upon entering this samadhi, emitted light and shook the earth. They say: “Good indeed! That is also whyyou can universally illumine all the oceans of arrangements of dharma realms in the ten directions, completely without any place failing to receive the light and being an exception. It’s also good indeed that you can cause all beings’ admixtures of defilement to be cleansed and regulated so they become pure.” Within this samadhi, Universal Worthy Bodhisattva is able to turn the Dharma wheel and teach and transform all beings so all their “admixtures of defilement”—their faults and bad habits – are cleaned up, their ignorance broken through. For most beings, when they create good karma, there’s some evil karma mixed in as well. Or some create evil karma with a bit of good included. That makes it a mixture of good and evil, for there is some of each, and so part is pure and part defiled. But now that is all cleansed and regulated. The evil is discarded and the good retained. It’s something like panning for gold in sand, which is a slow process. The admixtures are the faults and bad habits, and defilements are the impure habits. To start with, the pure and the defiled are mixed together, but now the defiled dharmas are separated out, so that only the pure remain.

The Buddhas of the ten directions also praise Universal Worthy Bodhisattva saying: “It is good indeed that you can, within this Bodhisattvas’ samadhi of the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana, gather in and maintain all the great lands in the ten directions to the exhaustion of space and the Dharma Realm —nonetheless doing so without any attachment. It is also good indeed that you, Universal Worthy, within this samadhican deeply enter and obtain the same states as those of all Buddhas, doing so without any obstruction. It is also good indeed that you, Universal Worthy Bodhisattva, within this samadhicanuniversally display all of the meritorious qualities of all Buddhas. It is also good indeed that you can enter the substance and principle of the reality of all dharmas and increase in great wisdom. It is also good indeed that you can contemplate all of the 84,000 dharma-methods and employ them to speak Dharma for all beings. It is also good indeed that you can understand and know the fundamental disposition and make-up of each and every being, which is essential to know in order to teach and transform them. Without that knowledge, it wouldn’t be possible. And it is also very good indeed that you have the power to protect and maintain the sea of texts of teachings —the Treasury of Sutras as vast as the sea —of all Buddhas, the Thus Come Ones.  

II.B. Mental blessing

Sutra:

At that time, all the Buddhas of the ten directions bestowed upon Universal Worthy Bodhisattva Mahasattva the wisdom of the power to enter the nature of All-Wisdom.

Commentary:

At that time, all the Buddhas of the ten directions, which include above, below, north, south, east, west, northeast, northwest, southeast, and southwest, and all Buddhas of the past, present, and future throughout those ten directions bestowed upon Universal Worthy Bodhisattva Mahasattva, that great Bodhisattva, the wisdom of the power to enter the nature of All-Wisdom. The Buddhas of the ten directions conferred such power and ability upon Universal Worthy Bodhisattva.

Sutra:

They bestowed the wisdom through which one enters the boundlessness of the Dharma Realm. They bestowed the wisdom through which one accomplishes the states of all Buddhas. They bestowed the wisdom through which one can know the coming into being and the decline of all seas of worlds. They bestowed the vast and great wisdom through which one knows all realms of beings.

Commentary:

The Buddhas of the ten directions not only gave Universal Worthy Bodhisattva the wisdom of the power to enter the nature of All-Wisdom, they also bestowed upon him the wisdom through which one enters the boundlessness of the Dharma Realm. Such wisdom pervades space and the Dharma Realm. They bestowed the wisdom through which one accomplishes the states of all Buddhas. The Buddhas of the ten directions further aided Universal Worthy Bodhisattva, giving him the wisdom to achieve the states of all Buddhas. Equipped with that kind of wisdom, Universal Worthy is qualified to serve as the Dharma Host in this sutra.

They bestowed the wisdom through which one can know the coming into being and the decline of all seas of worlds. They also conferred upon Universal Worthy Bodhisattva the wisdom to understand the four stages of formation, dwelling, decline, and emptiness undergone by all seas of worlds.

Each eon is comprised of a period of decrease and a period of increase. During each eon, the average human life span decreases from 84,000 years to 10 years; then it increases until it reaches 84,000 years again. What is the rate of increase or decrease? Every hundred years, the average human life span either increases or decreases by one year, and the average human height also increases or decreases by one inch. One thousand eons is known as a small eon. Twenty small eons make a medium eon, and four medium eons make a great eon. A world comes into being for twenty small eons, is stable for twenty small eons, declines for twenty small eons, and is empty for twenty small eons. These four sets of twenty small eons equal four medium eons, which constitute one great eon. Universal Worthy Bodhisattva completely understands the complexities of how all seas of worlds go through formation, dwelling, decline, and emptiness.

They bestowed the vast and great wisdom through which one knows all realms of beings. Beings are not easy to understand. There are boundlessly many different species. Thus, it takes vast and great wisdom to understand the faculties of all beings. The Buddhas of the ten directions bestowed that kind of wisdom upon Universal Worthy Bodhisattva.

Sutra:

They bestowed the wisdom through which one dwells in all Buddhas’ deep, profound liberations, and nondifferentiating samadhis. They bestowed the wisdom through which one enters into the seas of all Bodhisattvas’ faculties. They bestowed the wisdom through which one knows the seas of all beings’ languages, and eloquence of phrasing in turning the Dharma wheel. They bestowed the wisdom through which one’s body universally enters all seas of worlds of the Dharma Realm. They bestowed the wisdom through which one obtains all Buddhas’ sounds.

Just as in this world Universal Worthy Bodhisattva, before the World Honored One, received the bestowal of such wisdoms from all Buddhas, so too, the same thing also happened in all the seas of worlds to all the Universal Worthy Bodhisattvas in each and every mote of dust in all those seas of worlds. Why is that? It is because when one certifies to this samadhi, the Dharma is that way.

Commentary:

They, the Buddhas of the ten directions, out of great compassion, bestowed the wisdom through which one dwells in all Buddhas’ deep, profound liberations, and nondifferentiating samadhis. The Buddhas of the ten directions again aided Universal Worthy Bodhisattva. They bestowed the wisdom through which one enters into the seas of all Bodhisattvas’ faculties. They, all the Buddhas of the ten directions, again bestowed upon Universal Worthy Bodhisattva the wisdom through which one knows the seas of all beings’ languages, so he could understand every language that every being speaks, and eloquence of phrasing in turning the Dharma wheel —the ability to debate well and to speak the Dharma without obstruction. There are Four Kinds of Unobstructed Eloquence:

unobstructed eloquence of phrasing
unobstructed eloquence of meanings
unobstructed eloquence of dharmas
unobstructed eloquence of delight in speech

They bestowed the wisdom through which one’s body universally enters all seas of worlds of the Dharma Realm. The Buddhas of the ten directions again aided Universal Worthy Bodhisattva by giving him the ability to enter all world seas everywhere throughout the Dharma Realm, manifesting his body in all places. They bestowed the wisdom through which one obtains all Buddhas’ sounds. The Buddhas of the ten directions further endowed Universal Worthy Bodhisattva with wisdom that enables him to speak Dharma with a voice identical to that of the Buddhas.

Just as in this Sahaworld Universal Worthy Bodhisattva, before the World Honored One, the Thus Come One Shakyamuni, received the compassionate bestowal of such wisdoms as described earlier from all Buddhas of the ten directions, so too, the same thing also happened in all the seas of worlds to all the Universal Worthy Bodhisattvas manifesting by means of spiritual penetrations in each and every mote of dust in all those seas of worlds. That is, all those Universal Worthy Bodhisattvas received such wisdoms from the Buddhas of the ten directions. Why is that? It is because when one certifies to this samadhi of Universal Worthy Bodhisattva, namely, the samadhi of the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana, the Dharma is that way. That is according to the regulations of the Dharma.  

II.C. Physical blessing

Sutra:

At that time, all the Buddhas of the ten directions extended their right hands and rubbed Universal Worthy Bodhisattva on the crown of his head. Their hands were all adorned with the marks and characteristics, spreading out wondrous webs of light, with fragrance pouring forth and flames arising. Furthermore, they produced the various wondrous sounds of all Buddhas, as well as their deeds of self-mastery and spiritual penetrations.  

Commentary:

At that time, all the Buddhas of the ten directions extended their right hands and rubbed Universal Worthy Bodhisattva on the crown of his head. Their hands were all adorned with the marks and characteristics . The Buddhas possess the Thirty-two special Hallmarks and Eighty Subsidiary Characteristics. Their hands have ten characteristics, and their feet also have ten characteristics, making twenty characteristics in all. Their hands were spreading out inconceivably subtle and wondrous webs of light, with fragrance pouring forth and flames arising. The Buddhas’ hands are characterized by a pervasive aura of fragrance and light. Furthermore, they produced the various wondrous sounds of all Buddhas, as well as their deeds of self-mastery and spiritual penetrations. The Buddhas’ hands also revealed the free and easy transformations wrought by the wonderful functionings of the Buddhas’ spiritual penetrations.  

Sutra:

Amidst that appeared the seas of Universal Worthy’s vows of all Bodhisattvas of the past, the present and the future; the pure Dharma wheels of all Thus Come Ones; and all images of all Buddhas of the three periods of time.  

Just as in this world Universal Worthy Bodhisattva was rubbed on the crown of his head simultaneously by all Buddhas of the ten directions, so, too, in all seas of worlds, all the Universal Worthy Bodhisattvas in each and every mote of dust in all those seas of worlds were rubbed upon the crown by all the Buddhas of the ten directions.  

Commentary:

The Buddha spoke the Flower Adornment Sutra when he first attained the Way. Not only Shakyamuni Buddha, but every single Buddha speaks the Flower Adornment Sutra first upon attaining the Way. He speaks the Flower Adornment Sutra in order to teach and transform the Great Knights of the Dharma Body. Those of the Two Vehicles, however, neither believe nor accept this kind of Dharma, because there is no logic by which it can be explained; there is no rationale. It is inconceivable. This kind of Dharma cannot be understood by the minds of ordinary beings.

Amidst that appeared the seas of Universal Worthy’s vows of all Bodhisattvas of the past, the present and the future . Universal Worthy Bodhisattva emerged from within samadhi and emitted light. It happened that way in the past, still happens that way in the present, and will also happen that way in the future. Each and every Bodhisattva cultivates in accordance with Universal Worthy Bodhisattva’s sea of vows. They cultivate the pure, wonderful Dharma wheels of all Buddhas, Thus Come Ones. And they manifest all the images of the Buddhas of the three periods of time—the past, present, and future. No matter what world they are in, they can appear before beings there. When Samantabhadra Bodhisattva emerged from samadhi, all the Buddhas manifested these states within the nets of light.  

Just as in this Sahaworld, in the bodhimanda where Shakyamuni Buddha attained the Way, Universal Worthy Bodhisattva of great practice was rubbed on the crown of his head simultaneously by all Buddhas of the ten directions and the three periods of time, so, too, in all seas of worlds, all the Universal Worthy Bodhisattvas in each and every mote of dust in all those seas of worlds were rubbed upon the crown simultaneously by all the Buddhas of the ten directions reaching to the ends of space and pervading the Dharma Realm.  

III. Universal Worthy rises from samadhi

A. This world

1. He rises from the primary samadhi

2. He rises from the retinue of samadhis

Sutra:

Right then, Universal Worthy Bodhisattva rose from samadhi. And at the same moment that he rose from that samadhi, he also rose from entrances into seas of samadhis as numerous as the fine dust motes in all seas of worlds. That is to say, he rose from the entrance into samadhi of expedient wisdom to know the three periods of time in thought after thought without differentiation.  

Commentary:

Now at this point someone may raise an objection. “Suppose this Buddha extends his hand to rub Universal Worthy Bodhisattva’s head, and that Buddha also stretches out his right hand to rub Universal Worthy Bodhisattva’s crown and so on; since Universal Worthy Bodhisattva only has one head, how could these hands all together at the same time rub that one head?” That is the conception of a common person. You realize that the “Buddhas” refer to all the Buddhas of the ten directions and the three periods of time, but you have failed to realize that although Universal Worthy Bodhisattva is only one Bodhisattva, he also manifests measureless, limitless bodies as numerous as the fine dust motes in a sea of lands.

Therefore, when the Buddhas rub Universal Worthy Bodhisattva’s head, each Buddha rubs his own Universal Worthy’s head. There is no mutual interference. The Dharma body of Universal Worthy Bodhisattva is such that, “the one is just the limitless, and the limitless are just the one.” There is mutual nonobstruction. Don’t use the perspective of an ordinary person, thinking, “Oh, there is only one Bodhisattva, and all these hands trying to rub his head would certainly end up obstructing one another.” The Buddhas’ hands are mutually nonobstructive as they simultaneously rub Universal Worthy Bodhisattva’s head. That is an inconceivable state.

Just as explained before, in each and every dust mote in every sea of worlds, there is a transformation body of Universal Worthy King Bodhisattva having his head rubbed by all the Buddhas of the ten directions and the three periods of time.  

Right then, Universal Worthy Bodhisattva rose from the samadhi called “the seed body of a Thus Come One, which all Buddhas have in common, that is Vairocana.” And at the same moment that he rose from that samadhi, he also rose from entrances into seas of samadhis as numerous as the fine dust motes in all seas of worlds. That is to say, he rose from the entrance into samadhi of expedient wisdom to know how to teach and transform beings in the three periods of time in thought after thought without differentiation.  

Sutra:

He rose from the entrance into samadhi of knowing all fine dust motes in all dharma realms in the three periods of time. He rose from the entrance into samadhi of manifesting all Buddhalands of the three periods of time. He rose from the entrance into samadhi of manifesting the residences of all beings. He rose from the entrance into samadhi of knowing the seas of minds of all beings. He rose from the entrance into samadhi of knowing each of the different names of all beings. He rose from the entrance into samadhi of knowing all the distinct locations throughout the dharma realms of the ten directions. He rose from the entrance into samadhi of knowing how each and every fine mote of dust contains clouds of innumerable, immense bodies of Buddhas. He rose from the entrance into samadhi of proclaiming the seas of principles and purports of all Dharmas.  

Commentary:

Universal Worthy Bodhisattva rose from all kinds of samadhi. He rose from the entrance into samadhi of knowing all fine dust motes in all dharma realms in the three periods of time. He rose from the entrance into samadhi of manifesting all Buddhalands of the three periods of time. In that samadhi, he can manifest Buddhalands of the past, present, and future. He rose from the entrance into samadhi of manifesting the residences of all beings. Universal Worthy Bodhisattva makes appear all the various dwelling places of beings from within samadhi. He rose from the entrance into samadhi of knowing the seas of minds of all beings. Whatever thoughts beings have, the Thus Come One can completely know and perceive them. Universal Worthy Bodhisattva is also able to completely know and perceive, because the thoughts of all beings are contained within this samadhi.

He rose from the entrance into samadhi of knowing each of the different names of all beings. Universal Worthy Bodhisattva also emerged from the samadhi where he can know, just as the Buddhas know, all the different names of beings. No matter what names they have—all the different possibilities of personal and family names—the Buddha knows them all. He rose from the entrance into samadhi of knowing all the distinct locations throughout the dharma realms of the ten directions. He also rose from the entrance into samadhi where he knows all the locations of the dharma realms—he knows the location of each and every world, distinguishing all their different places.

He rose from the entrance into samadhi of knowing how each and every fine mote of dust contains clouds of innumerable, immense bodies of Buddhas turning the Dharma wheel and teaching and transforming beings. He rose from the entrance into samadhi of proclaiming the seas of principles and purports of all Dharmas. Every Dharma has its principle and purport, and Universal Worthy knows them all.

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