Ten Things That Do Not Run Out
The Buddha finishes his account of what concentration confers — a Dharma-king's throne, a lion's fearlessness, a lamp lit — and hands over. Samantabhadra begins with the first of the ten, and begins it not with a description of a state but with a list of what does not run out.
What Entering Brings
Fifteen clauses in pairs, each an attainment and its use — and one of them concedes that the person still speaks in ordinary terms afterward.
若菩薩入此三昧，得法界力無有窮盡，得虛空行無有障礙；得法王位無量自在，譬如世間灌頂受職。得無邊智，一切通達；得廣大力，十種圓滿；成無諍心，入寂滅際；大悲無畏，猶如師子；為智慧丈夫，然正法明燈；一切功德歎不可盡，聲聞、獨覺莫能思議；得法界智，住無動際，而能隨俗種種開演；住於無相，善入法相；得自性清淨藏，生如來清淨家；善開種種差別法門，而以智慧了無所有；善知於時，常行法施開悟一切，名為智者；普攝眾生，悉令清淨；以方便智示成佛道，而常修行菩薩之行無有斷盡；入一切智方便境界，示現種種廣大神通。是故，普賢！汝今應當分別廣說一切菩薩十大三昧，今此眾會咸皆願聞。」
If a bodhisattva enters this samādhi, they obtain the power of the dharma-realm without exhaustion, and obtain a course through open space without obstruction; they obtain the station of a Dharma-king with measureless sovereign freedom, as in the world consecration confers an office. They obtain boundless wisdom and penetrate everything; they obtain vast power and are complete in the ten; they accomplish a mind without contention and enter the limit of quiescence; their great compassion is fearless, like a lion's; they are a hero of wisdom and light the bright lamp of the true Dharma; all their merits cannot be exhausted by praising, and śrāvakas and pratyekabuddhas cannot conceive them; they obtain the wisdom of the dharma-realm and abide in the unmoving limit, and yet can expound in every kind of way in accordance with common usage; they abide in the characteristicless, and enter well into the characteristics of dharmas; they obtain the treasury of intrinsic purity and are born into the Tathāgata's pure family; they open up every kind of differentiated dharma-gateway, and with wisdom comprehend that there is nothing there at all; they know the right time well, constantly practice the giving of Dharma and awaken everyone, and are called wise; they gather in beings universally and cause them all to be purified; with the wisdom of skillful means they display the accomplishing of the buddha-path, and yet constantly practice the bodhisattva's practice without its ever being cut off; and they enter the domain of the skillful means of all-knowing wisdom and display every kind of vast spiritual penetration. Therefore, Samantabhadra, you should now discriminate and expound at length the ten great samādhis of all bodhisattvas; this assembly all wish to hear it."
住無動際，而能隨俗種種開演 — abiding in the unmoving limit, and yet able to expound in every kind of way in accordance with common usage. 隨俗 is the technical term for conventional truth, and it is used here not as a lower register but as a skill. Someone who has stopped moving can still talk like everyone else, and the sentence treats that as an attainment.
然正法明燈 — they light the bright lamp of the true Dharma. Among throne, lion and wisdom-hero, the lamp is the smallest image and the one that implies a room and other people in it. The list of what concentration produces ends, four clauses later, with awakening everyone and purifying beings.
Samantabhadra Begins
He starts by asking his own question — what is the samādhi of Universal Light? — and answers with two lists: ten wisdoms that do not run out, and ten resolves without bound.
爾時，普賢菩薩承如來旨，觀普眼等諸菩薩眾而告之言：「佛子！云何為菩薩摩訶薩普光明三昧？佛子！此菩薩摩訶薩有十種無盡法。何者為十？所謂：諸佛出現智無盡、眾生變化智無盡、世界如影智無盡、深入法界智無盡、善攝菩薩智無盡、菩薩不退智無盡、善觀一切法義智無盡、善持心力智無盡、住廣大菩提心智無盡、住一切佛法一切智願力智無盡。佛子！是名菩薩摩訶薩十種無盡法。
Then Samantabhadra Bodhisattva, receiving the Tathāgata's charge, contemplated Universal Eye and the other bodhisattva hosts and said to them: "Child of the Buddha! What is the bodhisattva mahāsattva's samādhi of Universal Light? Child of the Buddha! This bodhisattva mahāsattva has ten inexhaustible dharmas. What are the ten? Namely: inexhaustible wisdom concerning the buddhas' appearing in the world; inexhaustible wisdom concerning the transformations of beings; inexhaustible wisdom that worlds are like reflections; inexhaustible wisdom entering deeply into the dharma-realm; inexhaustible wisdom that gathers bodhisattvas well; inexhaustible wisdom of the bodhisattva's non-regression; inexhaustible wisdom that contemplates well the meaning of all dharmas; inexhaustible wisdom that upholds well the power of mind; inexhaustible wisdom abiding in the vast mind of awakening; and inexhaustible wisdom abiding in the power of the vow for all buddha-dharmas and all-knowing wisdom. Child of the Buddha! These are called the bodhisattva mahāsattva's ten inexhaustible dharmas.
佛子！此菩薩摩訶薩發十種無邊心。何等為十？所謂：發度脫一切眾生無邊心；發承事一切諸佛無邊心；發供養一切諸佛無邊心；發普見一切諸佛無邊心；發受持一切佛法不忘失無邊心；發示現一切佛無量神變無邊心；發為得佛力故，不捨一切菩提行無邊心；發普入一切智微細境界，說一切佛法無邊心；發普入佛不思議廣大境界無邊心；發於佛辯才起深志樂，領受諸佛法無邊心；發示現種種自在身，入一切如來道場眾會無邊心。是為十。
Child of the Buddha! This bodhisattva mahāsattva rouses ten boundless resolves. What are the ten? Namely: the boundless resolve to liberate all beings; the boundless resolve to serve all the buddhas; the boundless resolve to make offerings to all the buddhas; the boundless resolve to see all the buddhas universally; the boundless resolve to receive and uphold all the buddhas' Dharma without forgetting it; the boundless resolve to display all the buddhas' measureless transformations; the boundless resolve, for the sake of obtaining a buddha's power, not to forsake any practice of awakening; the boundless resolve to enter universally into the subtle domain of all-knowing wisdom and to expound all the buddhas' Dharma; the boundless resolve to enter universally the buddhas' inconceivable and vast domain; the boundless resolve to give rise to deep delight in the buddhas' eloquence and to receive the buddhas' Dharma; and the boundless resolve to display every kind of sovereign body and to enter the assemblies at the awakening-sites of all the Tathāgatas. These are the ten.
世界如影智無盡 — inexhaustible wisdom that worlds are like reflections. Placed third, between the buddhas' appearing and beings' transformations, so that the world's unreality sits between two kinds of appearing rather than replacing them. The sūtra never uses 如影 to dismiss anything; the moon in every water of Part 463 was a reflection too.
The ten boundless resolves are listed as eleven. Chinese Buddhist lists often run over their announced number in transmission, and Śikṣānanda's text keeps what it received; the translation keeps it as well, and lets 是為十 stand where the source has it.
Part 496 Complete
This continues chapter twenty-seven, 十定品, The Ten Concentrations, in fascicle forty. Part 497 gives the ten kinds of differentiating knowledge in entering samādhi, beginning with the strangest formulation in the chapter — entering concentration in the east and rising from it in the west, entering in the west and rising in the east, and so through every direction.