宗鏡錄 38.7.5

38.7.5

adorned with various forms and colors, accomplished through immeasurable merits. Netting made of various jewels and flowers spread across and covered it from above, scattering hundreds of thousands of koṭis of nayutas of wondrous, superior fragrances, immeasurable forms and colors, and various adornments. Furthermore, there appeared an inconceivable canopy adorned with jewels that covered it from above. Each single maṇi jewel manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of pavilions. Each single pavilion manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of padmagarbha lion thrones. Each single lion throne manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of rays of light. Each single ray of light manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of forms and colors. Each single form and color manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of wheels of light. Each single wheel of light manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Vairocana maṇi jewel flowers. Each single flower manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of daises. Each single dais manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of buddhas. Each single buddha manifested hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of supernatural transformations. Each single supernatural transformation purified hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of assemblies of sentient beings. Within each single assembly of sentient beings, there appeared hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of the sovereignties of all buddhas. Each single sovereignty rained down hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of buddha-dharmas. Each single buddha-dharma contained hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of sūtras. Each single sūtra expounded hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Dharma doors. Each single Dharma door contained hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of Dharma wheels entered by vajra-wisdom, each distinctly expounded with differentiated words. Each single Dharma wheel matured hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of realms of sentient beings. In each single realm of sentient beings, there were hundreds of thousands of koṭis of nayutas of an inexpressible number of buddha-realms' atoms worth of sentient beings who were tamed and subdued within the Buddha-Dharma.
“Sons of the Buddha! When bodhisattva-mahāsattvas abide in this samādhi, they manifest such realms of supernatural powers and immeasurable transformations, knowing them all to be like illusions and remaining free from defiled attachment.”
Now, the lotus signifies the simultaneity of cause and effect, purity and lack of defilement. How much more so for the inherently pure citta: it can initiate Samantabhadra's inexhaustible causal doors and fulfill Rocana's unconditioned ocean of fruition. Principle and phenomena interpenetrate; unfolding and gathering are simultaneous; arising and ending follow conditions yet remain without defiled attachment.
Furthermore, the “Chapter on the Ten Concentrations” states:
“Just as when someone is possessed by a ghost, his body trembles and shakes and cannot be at ease; the ghost does not show its own body, yet causes the other's body to be so. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in their own body and arise in another's body; they enter concentration in another's body and arise in their own body.
“Sons of the Buddha! Just as a corpse, by the power of an incantation, can rise and walk, and whatever task it performs is successfully accomplished—though the corpse and the incantation are distinct, in harmony they accomplish that task. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in the same realm and arise in a different realm; they enter concentration in a different realm and arise in the same realm.
“Sons of the Buddha! Just as a monk who has attained mastery over his mind can turn one body into many bodies, or turn many bodies into one body—the one body does not perish when the many bodies are born, nor do the many bodies perish when the one body is born. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: they enter concentration in one body and arise in many bodies; they enter concentration in many bodies and arise in one body.
“Sons of the Buddha! Just as the great earth is of a single flavor, yet the sprouts and crops produced from it have all kinds of different flavors; though the earth is without distinction, the flavors are distinct. When bodhisattva-mahāsattvas abide in this samādhi, they are also like this: without conceptual differentiation, they enter concentration in one kind and arise in many kinds; they enter concentration in many kinds and arise in one kind.
“…Just as the palace where the Mahābrahmā King of Subtly Wondrous Light resides is called ‘The Most Supreme Pure Treasury of All Worlds’—in this great palace, all the four continents of the trichiliocosm are universally seen: the palaces of devas, palaces of nāgas, palaces of yakṣas, palaces of gandharvas, palaces of asuras, palaces of garuḍas, palaces of kiṃnaras, palaces of mahoragas, the dwellings of humans, and the three evil destinies; Mount Sumeru and various other mountains; oceans, rivers, lakes, marshes, and springs; cities, towns, and villages; forests and various jewels—all such various adornments, to the very limits of the Great Iron Ring Mountains, and even the fine wandering dust in the sky, all appear within this Brahmā palace without exception, just as a face is seen in a bright mirror. Bodhisattva-mahāsattvas who abide in this great samādhi of the differentiated bodies of all sentient beings know various realms, see various buddhas, liberate various assemblies, realize various dharmas, accomplish various practices, fulfill various understandings, enter various samādhis, give rise to various supernatural powers, obtain various wisdoms, and abide in various moments.”
Furthermore, the “Chapter on Entering the Dharmadhātu” states: “At that time, the youth Sudhana, having formed this thought, immediately went to the night goddess Sarvanagararakṣā-saṃbhavatejaḥśrī. He saw that night goddess in the bodhimanda of the Tathāgata’s assembly, seated upon a padmagarbha lion throne, having entered the liberation called ‘Banner of Great Power and Universal Joy.’ From every single hair-pore upon her body, she emitted clouds of transformation bodies of immeasurable varieties, expounding the Dharma with wondrous sounds according to what was appropriate, universally gathering all immeasurable sentient beings, causing them all to rejoice and attain benefit… Furthermore, she emitted clouds of bodies as numerous as the atoms of all worlds, universally going before all sentient beings, in every thought displaying all the practices and vows of Samantabhadra Bodhisattva, in every thought displaying the pure great vows filling the dharmadhātu, in every thought displaying the adornment and purification of all oceans of worlds, in every thought displaying offerings to all oceans of tathāgatas.”