The Ocean, the General, the Wheel-Turning King
Part 541's five similes continue with four more — an ocean, a general, a wheel-turning king, a seed — before the pattern opens out into a cloud pouring down the rain of dharma, and a closing list of eight things purified, each for its own distinct reason.
Four More Things That Never Change Their Name
Each pair keeps the shape Part 541 established — an ordinary thing named for one quality it can never lose, matched to a bodhisattva named the same way.
譬如大海，以含眾水而得其名，終無有時捨離於水；菩薩摩訶薩亦復如是，以諸大願而得其名，終不暫捨度眾生願。譬如軍將，以能慣習戰鬪之法而得其名，終無有時捨離此能；菩薩摩訶薩亦復如是，以能慣習如是三昧而得其名，乃至成就一切智智，終無有時捨離此行。
It is like the great ocean, which gets its name from containing all waters, and never at any time departs from water; the bodhisattva-mahāsattva is likewise: he gets his name from his great vows, and never for even a moment abandons his vow to deliver beings. It is like a general, who gets his name from being thoroughly practiced in the art of warfare, and never at any time departs from that ability; the bodhisattva-mahāsattva is likewise: he gets his name from being thoroughly practiced in samādhis such as this one, and all the way up to the accomplishment of the wisdom of all-knowing wisdom itself, he never at any time departs from this practice.
如轉輪王，馭四天下，常勤守護一切眾生，令無橫死，恒受快樂；菩薩摩訶薩亦復如是，入如是等諸大三昧，常勤化度一切眾生，乃至令其究竟清淨。譬如種子，植之於地，乃至能令莖葉增長；菩薩摩訶薩亦復如是，修普賢行，乃至能令一切眾生善法增長。
It is like a wheel-turning king, who governs the four continents, constantly and diligently guarding all beings so that they meet no untimely death and forever enjoy happiness; the bodhisattva-mahāsattva is likewise: entering great samādhis such as these, he constantly and diligently transforms and delivers all beings, bringing them all the way to ultimate purity. It is like a seed, which, once planted in the earth, is able to cause stem and leaf to grow; the bodhisattva-mahāsattva is likewise: cultivating the practice of Samantabhadra, he is able to cause the wholesome dharmas of all beings to grow.
以能慣習戰鬪之法而得其名 — he gets his name from being thoroughly practiced in the art of warfare. 慣習, habituation through repeated practice, is what a general's name rests on, not innate skill or rank. The bodhisattva's own name is grounded the same way — practiced familiarity with the samādhi, not a title conferred from outside.
The Great Rain of Dharma
The last simile in the series breaks the pattern's scale — a cloud does not merely keep one quality, it pours down enough rain to bring an entire list of endings to completion.
譬如大雲，於夏暑月降霔大雨，乃至增長一切種子；菩薩摩訶薩亦復如是，入如是等諸大三昧，修菩薩行，雨大法雨，乃至能令一切眾生究竟清淨、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑，為諸眾生究竟福田，令其施業皆得清淨，令其皆住不退轉道，令其同得一切智智，令其皆得出離三界，令其皆得究竟之智，令其皆得諸佛如來究竟之法，置諸眾生一切智處。
It is like a great cloud, which in the hot months of summer pours down great rain, causing every seed to grow; the bodhisattva-mahāsattva is likewise: entering great samādhis such as these and cultivating the bodhisattva's practice, he rains down the great rain of dharma, bringing all beings to ultimate purity, ultimate nirvāṇa, ultimate peace, the ultimate far shore, ultimate joy, and the ultimate severing of doubt; he becomes, for all beings, the ultimate field of merit, causing their deeds of giving to become entirely pure, causing them all to abide on the path of non-regression, causing them all equally to attain the wisdom of all-knowing wisdom, causing them all to attain release from the three realms, causing them all to attain ultimate wisdom, causing them all to attain the ultimate dharma of every buddha-tathāgata, and placing all beings in the very state of all-knowing wisdom.
何以故？菩薩摩訶薩成就此法，智慧明了，入法界門，能淨菩薩不可思議無量諸行。所謂：能淨諸智，求一切智故；能淨眾生，使調伏故；能淨剎土，常迴向故；能淨諸法，普了知故；能淨無畏，無怯弱故；能淨無礙辯，巧演說故；能淨陀羅尼，於一切法得自在故；能淨親近行，常見一切佛興世故。
Why is this so? Because the bodhisattva-mahāsattva, having accomplished this dharma, his wisdom clear and bright, enters the gateway of the dharma-realm, and is able to purify the bodhisattva's inconceivable and measureless practices. They are: able to purify every wisdom, because he seeks all-knowing wisdom; able to purify beings, because he causes them to be tamed; able to purify lands, because he constantly dedicates merit; able to purify every dharma, because he universally comprehends it; able to purify fearlessness, because he has no timidity; able to purify unobstructed eloquence, because he expounds skillfully; able to purify dhāraṇī, because he attains sovereign freedom in every dharma; and able to purify the practice of drawing near, because he constantly sees every buddha arise in the world.
究竟清淨、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑 — ultimate purity, ultimate nirvāṇa, ultimate peace, the ultimate far shore, ultimate joy, the ultimate severing of doubt. Six named completions in a row, each a distinct technical term for the end of the path rather than six words for the same thing. Purity is not peace, and peace is not the far shore; the rain reaches all six separately.
能淨諸智，求一切智故…能淨親近行，常見一切佛興世故 — each of the eight things purified comes with its own reason, not one shared cause repeated eight times. Wisdom is purified by seeking; beings are purified by being tamed; the practice of drawing near is purified simply by seeing buddhas appear. The list refuses to let one explanation do all the work.
Part 542 Complete
This continues chapter twenty-seven, 十定品, The Ten Concentrations, in fascicle forty-three. Part 543 turns toward the close of the entire chapter: ten dharmas by which this bodhisattva becomes equal to every buddha of the past, present, and future — setting up the question Samantabhadra is about to be asked, why such a being is not simply called a buddha.