大方廣佛華嚴經

28. CHAPTER TWENTY-EIGHT: THE TEN SPIRITUAL POWERS

(Chinese Edition, First Section, Fascicle 44)

At that time, the great bodhisattva Samantabhadra addressed all the bodhisattvas, saying: “Children of the Buddha! Great bodhisattvas possess ten kinds of spiritual power:

Great bodhisattvas use the spiritual power of knowledge of others’ minds to know the distinctions among the minds of sentient beings in one great trichiliocosm. These include wholesome minds, unwholesome minds, expansive minds, narrow minds, great minds, small minds, minds conforming to samsara, minds turning away from samsara, minds engaged in the practices of shravakas, minds engaged in the practices of pratyekabuddhas, minds engaged in the practices of bodhisattvas, minds of devas, minds of nagas, minds of yakshas, minds of gandharvas, minds of asuras, minds of garudas, minds of kimnaras, minds of mahoragas, minds of humans, minds of nonhumans, minds of hell beings, minds of animals, minds of beings in the realm of King Yama, minds of hungry ghosts,

and minds of sentient beings in the various places of adversity.

They discern and clearly know all such immeasurably diverse minds of sentient beings.

As with one world, so too with a hundred worlds, a thousand worlds, a hundred thousand worlds, a hundred thousand kotis of nayutas of worlds, and even worlds as numerous as the dust motes in ineffably ineffable Buddha-lands: they discern and know all the minds of all the sentient beings therein.

This is called the first spiritual power of great bodhisattvas: the knowledge that skillfully knows the minds of others.

Children of the Buddha! Great bodhisattvas use the unobstructed, pure spiritual power of knowledge of the divine eye to see sentient beings in worlds as numerous as the dust motes in immeasurably many ineffably ineffable Buddha-lands, dying here and being born there, in fortunate or unfortunate destinies, bearing signs of merit or signs of wrongdoing, whether fair or ugly, defiled or pure. Such are the immeasurable classes of sentient beings, including the beings of the eight divisions, beings with immense bodies, and beings with minute bodies.

Among all such classes of sentient beings, with their unobstructed eye they see everything clearly. They clearly and unmistakably see how beings accumulate according to their karma, the places where they experience suffering or happiness, their mental discriminations, attachments to views, languages, causes, karma, objects of cognition, and initial arisings.

This is the second spiritual power of great bodhisattvas: the unobstructed knowledge of the divine eye.

Children of the Buddha! Through the spiritual power of knowledge that recollects former abodes, great bodhisattvas are able to know the events of past lives, throughout kalpas as numerous as the dust motes in ineffably ineffable Buddha-lands, concerning themselves and all sentient beings in worlds as numerous as the dust motes in ineffably ineffable Buddha-lands. They know: the place where one was born, one’s name, family, lineage, food and drink, suffering and happiness.

They clearly know how, since beginningless time, beings have passed through the various realms, growing and developing through causes and conditions, proceeding successively in continuous succession, revolving without cease in samsara, with their various classes, various lands, various modes of birth, various forms and appearances, various karmic activities, various fetters, various thoughts, and the differing causes and conditions by which they undergo birth.

They clearly know all such matters. They also recollect that, throughout so many dust-mote-numbered kalpas and within so many dust-mote-numbered worlds, there were so many dust-mote-numbered Buddhas. They recollect the name of each Buddha, how he appeared in the world, his assembly, his parents, his attendant, his shravakas, his two supreme chief disciples, the city or settlement where he dwelt, and how he renounced the household life.

They further recollect how he attained unsurpassed perfect enlightenment beneath such-and-such a bodhi tree, at such-and-such a place, seated upon such-and-such a seat; how he expounded so many scriptures; how he benefited sentient beings; how long his lifespan endured while he performed the works of a Buddha; how, relying upon the realm of nirvana without remainder, he entered nirvana; and how long the true Dharma remained in the world thereafter.

They recollect all such matters.

They also recollect the names of Buddhas as numerous as the dust motes in ineffably ineffable Buddha-lands. For each name, there are Buddhas as numerous as the dust motes in ineffably ineffable Buddha-lands, and they are able to know everything concerning each one: from his initial generation of bodhicitta, the vows he made, his cultivation and practices, his offerings to the Buddhas, his taming of sentient beings, his assemblies where he taught the Dharma, the length of his lifespan, his spiritual transformations, and even his entry into nirvana without remainder; how long the Dharma remained thereafter; and the construction of stupas and temples with their various adornments, enabling sentient beings to plant roots of goodness.

This is the third spiritual power of great bodhisattvas: the knowledge of former abodes that knows the kalpas of the past.

Children of the Buddha! Through the spiritual power of knowledge that comprehends all future kalpas, great bodhisattvas know the kalpas within worlds as numerous as the dust motes in ineffably ineffable Buddha-lands. In each and every kalpa, they know the sentient beings who die and undergo birth, the succession of the various realms, their karmic actions and resultant retributions—whether wholesome or unwholesome, leading to liberation or not leading to liberation, definite or indefinite, wrongly determined or rightly determined; whether roots of goodness coexist with fetters or do not coexist with fetters; whether roots of goodness are complete or incomplete; whether roots of goodness are embraced or not embraced; whether roots of goodness are accumulated or not accumulated;

and whether unwholesome dharmas are accumulated or not accumulated.

They are able to know all such things clearly. They also know that, throughout the entire future, within worlds as numerous as the dust motes in ineffably ineffable Buddha-lands, there will be kalpas as numerous as the dust motes in ineffably ineffable Buddha-lands. In each and every kalpa there will be names of Buddhas as numerous as the dust motes in ineffably ineffable Buddha-lands, and under each and every name there will be Buddha-Tathagatas as numerous as the dust motes in ineffably ineffable Buddha-lands.

They clearly know everything concerning each Tathagata: from his initial generation of bodhicitta, the vows he makes, the practices he establishes, his offerings to the Buddhas, his teaching and transformation of sentient beings, his assemblies where he teaches the Dharma, the length of his lifespan, his spiritual transformations, and even his entry into nirvana without remainder; how long the Dharma remains thereafter; and the construction of stupas and temples with their various adornments, enabling sentient beings to plant roots of goodness.

This is the fourth spiritual power of great bodhisattvas: the knowledge that completely comprehends all future kalpas.

Children of the Buddha! Great bodhisattvas perfect the vast, fully penetrating spiritual power of the unobstructed and pure divine ear, free from hindrance. Their unobstructed hearing is fully accomplished and complete. With regard to every sound, whether they wish to hear it or do not wish to hear it, they are freely able to do as they please.

Children of the Buddha! In the eastern direction there are Buddhas as numerous as the dust motes in ineffably ineffable Buddha-lands. All that these Buddhas expound and teach; all that they establish, instruct, tame, call to mind, and distinguish; all the various differences among the pure, extremely profound, and vast dharmas; and all their immeasurable methods and immeasurable skillful means—this bodhisattva is able to receive and retain in its entirety.

Furthermore, whether meaning or wording, whether addressed to a single person or to an assembly, exactly according to the words, the wisdom, what is understood, what is revealed, what is employed in taming, the realm, the basis, and the path of liberation, this bodhisattva is able to remember everything without forgetting or losing it, without interruption or regression, and without confusion or error. The bodhisattva expounds it to others, enabling them to understand and awaken, never forgetting even a single word or sentence.

As it is in the eastern direction, so it is in the other nine directions.

This is the fifth spiritual power of great bodhisattvas: the unobstructed and pure knowledge of the divine ear.

Children of the Buddha! Great bodhisattvas abide in the spiritual power devoid of intrinsic nature, the uncreated spiritual power, the impartial spiritual power, the vast spiritual power, the immeasurable spiritual power, the unsupported spiritual power, the spiritual power functioning according to recollection, the aroused spiritual power, the unaroused spiritual power, the nonretrogressing spiritual power, the uninterrupted spiritual power, the indestructible spiritual power, the ever-increasing spiritual power, and the spiritual power that accords with skillful arts.”

This great bodhisattva hears the names of the Buddhas in all worlds exceedingly far away—that is, in innumerable worlds, immeasurable worlds, and even in worlds as numerous as the dust motes in an ineffable number of ineffable Buddha-fields. Having heard the names of those Buddhas, he personally sees himself present before them. Those worlds may face upward or downward, have various forms and distinctions, and comprise boundless and unobstructed kinds of lands and periods of time and kalpas, each adorned with immeasurable merits in a different way. Those Buddha-Tathagatas appear within them, manifest miraculous transformations, and proclaim their names, immeasurably and innumerably, each distinct from the others.

As soon as this great bodhisattva hears the names of those Buddhas, without moving from his original place he sees himself present before them, paying homage and making offerings, inquiring into the bodhisattva Dharma, and entering the wisdom of the Buddhas. He clearly sees all the Buddha-lands, seats of enlightenment, assemblies, and teachings of the Dharma, ultimately reaching the point where there is nothing to grasp.

In this way, throughout kalpas as numerous as the dust motes in an ineffable number of ineffable Buddha-fields, he universally reaches the ten directions without going anywhere. Yet his journeys to the lands, contemplation of the Buddhas, hearing of the Dharma, and requests for the Way never cease, are never abandoned, never suspended, and never become wearisome. He cultivates bodhisattva practices and fulfills great vows, bringing them all to completion without ever retreating, so that the vast lineage of the Tathagatas may never be interrupted.

The foregoing is the sixth superknowledge of a great bodhisattva: abiding in the absence of intrinsic nature and, without movement or action, journeying to all Buddha-lands.

Children of the Buddhas! With the superknowledge that skillfully distinguishes the speech sounds of all sentient beings, a great bodhisattva knows all the various forms of speech used by sentient beings in worlds as numerous as the dust motes in an ineffable number of ineffable Buddha-fields. These include the speech of sages, the speech of those who are not sages, the speech of devas, nagas, the eight classes of beings, and even all the forms of speech of ineffably many sentient beings. Each expresses itself differently and has its own particular distinctions; the bodhisattva is able to understand them all clearly.

In whatever world this great bodhisattva may be, he knows the dispositions and inclinations of all the sentient beings there. In accordance with their dispositions and inclinations, the bodhisattva speaks in words that enable them all to understand without doubt or error.

Just as the rising sun universally illuminates all forms and colors, enabling those with eyes to see them clearly,

so too does the great bodhisattva, through wisdom that skillfully distinguishes all forms of speech, deeply enter all clouds of speech. Whatever words he utters enable the intelligent beings in all worlds to understand clearly.

The foregoing is the seventh superknowledge of a great bodhisattva: skillfully distinguishing all forms of speech.

Children of the Buddhas! Through superknowledge, a great bodhisattva produces immeasurable and innumerable magnificently adorned form-bodies. He knows that all dharmas are free from the characteristics of form, without distinctive characteristics, without various characteristics, without immeasurable characteristics, without discriminated characteristics, and without the characteristics of blue, yellow, red, or white.

Entering the Dharma-realm in this way, the bodhisattva can manifest his own body in all kinds of forms. These are: boundless forms, immeasurable forms, pure forms, adorned forms, universally pervasive forms, incomparable forms, universally illuminating forms, surpassing forms, forms free from opposition, forms endowed with all marks, forms free from all evils, forms of great awesome power, forms worthy of veneration, inexhaustible forms, forms of manifold beauty, forms of utmost dignity, inconceivable forms, well-protected forms, forms capable of bringing beings to maturity, forms that transform according to beings, unobstructed forms, forms of utmost radiance, undefiled forms, forms of utmost purity and integrity, forms of utmost strength and vigor, forms of inconceivable skillful means,

indestructible forms, forms free from blemishes, forms without darkness, well-established forms, wondrously adorned forms, forms with many dignified marks, forms with all the excellent secondary characteristics, forms of great nobility, forms of wondrous realms, finely polished forms, forms of profound inner purity, forms of blazing brilliance, supremely excellent and vast forms, uninterrupted forms, forms without dependence, peerless forms, forms filling ineffable Buddha-lands, increasing forms, forms firmly gathered and sustained, forms of supreme merit, forms conforming to every delight of the mind, forms of clear purity, forms accumulating every beauty, forms of skillful certainty, unobstructed forms, forms luminous and pure like space, pure and pleasing forms,

forms free from every defilement, immeasurable forms, wondrous-to-behold forms, universally pervasive forms, forms manifested according to the occasion, quiescent forms, forms free from craving, forms that are true fields of merit, forms capable of bestowing peace and security, forms free from every fear, forms free from foolish conduct, forms of courageous wisdom, forms whose bodily marks are unobstructed, forms that travel everywhere, forms whose minds have no dependence, forms arising from great loving-kindness, forms manifested from great compassion, forms of impartial liberation, forms replete with merit and virtue, forms appearing in accordance with mental recollection, forms of boundless wondrous jewels, forms radiant with treasuries of jewels,

forms loved and trusted by sentient beings, forms before which omniscience is directly present, forms with joyful eyes, forms adorned with the foremost of all jewels, forms without any fixed location, forms manifesting mastery, forms of various superknowledges, forms born into the family of the Tathagatas, forms surpassing every analogy, forms pervading the Dharma-realm, forms to which the great assemblies all journey, manifold forms, accomplished forms, forms of liberation, forms conforming to the deportment of those transformed, forms one never tires of seeing, forms of manifold luminosity and purity, forms capable of emitting innumerable nets of light, forms of ineffably many distinct kinds of light, forms of inconceivable fragrant light surpassing the three realms,

forms of immeasurable sun-disks shining brilliantly, forms manifesting incomparable moon-bodies, forms of immeasurable delightful clouds of flowers, forms producing many kinds of clouds of lotus banners as adornments, forms of fragrant flames perfuming all places and surpassing every world, forms producing all treasuries of the Tathagatas, forms whose ineffable sounds reveal all dharmas, and forms fully endowed with all the practices of Samantabhadra.

Children of the Buddhas! A great bodhisattva thus deeply enters the formless Dharma-realm and is able to manifest such various form-bodies, causing those to be taught to see and remember them. For the sake of those to be taught, he turns the Dharma wheel. In accordance with their time and characteristics, he enables them to draw near and attain awakening; for their sake he produces various superknowledges, manifests various kinds of mastery, and performs all manner of deeds.

The foregoing is called the eighth superknowledge cultivated diligently and brought to fulfillment by a great bodhisattva for the liberation of all sentient beings: manifesting innumerable form-bodies.

Children of the Buddhas! Through the superknowledge of the wisdom of all dharmas, a great bodhisattva knows that all dharmas have no name, no inherent nature, neither come nor go, are neither different nor not different, neither manifold nor not manifold, neither dual nor nondual, without self, without comparison, neither arising nor ceasing, unmoving, indestructible, neither real nor unreal, of one characteristic, without characteristics, neither nonexistent nor existent, neither dharmas nor non-dharmas, neither conforming to convention nor not conforming to convention, neither karma nor non-karma, neither retribution nor non-retribution, neither conditioned nor unconditioned, neither ultimate truth nor not ultimate truth, neither the path nor not the path,

neither liberation nor non-liberation, neither measurable nor immeasurable, neither mundane nor supramundane, neither arising from causes nor not arising from causes, neither determinate nor indeterminate, neither accomplished nor unaccomplished, neither emerging nor not emerging, neither discriminated nor not discriminated, neither in accordance with principle nor not in accordance with principle.

This great bodhisattva neither grasps conventional truth nor abides in ultimate truth; he neither discriminates dharmas nor establishes written words. He accords with the nature of quiescent cessation, yet does not abandon any of his vows. Seeing the meaning and knowing the Dharma, he spreads clouds of Dharma and pours down the rain of Dharma.

Although he knows that the true characteristic cannot be expressed in words, through skillful means and inexhaustible eloquence he expounds sequentially in accordance with the Dharma and its meaning. Because he is skillful in words and eloquent exposition concerning all dharmas, and because his great loving-kindness and great compassion have both been purified, he is able, while transcending written words within all dharmas, to produce written words that accord with and do not contradict the Dharma or its meaning, and to teach that all dharmas arise through conditions.

Although he employs speech, he has no attachment. With inexhaustible eloquence he expounds all dharmas, discerning, establishing, revealing, and instructing so that the Dharma-nature is made fully manifest, the net of doubts of the assembly is severed, and all attain purity.

Although he gathers and guides sentient beings, he does not abandon reality. He never retreats from the nondual Dharma. He is constantly able to expound unobstructed Dharma gates. With wondrous sounds suited to the minds of sentient beings, he showers the rain of Dharma everywhere and never at an inappropriate time.

The foregoing is called the ninth superknowledge of a great bodhisattva: the superknowledge of the wisdom of all dharmas.

Children of the Buddhas! Through the superknowledge of the wisdom of the samadhi of the complete cessation of all dharmas, a great bodhisattva enters, in every thought, the samadhi of the complete cessation of all dharmas. Yet he does not retreat from the bodhisattva path, abandon the works of a bodhisattva, depart from the mind of great loving-kindness and great compassion, or ever cease cultivating the paramitas.

He tirelessly contemplates all Buddha-lands, does not abandon his vow to liberate sentient beings, does not cease turning the Dharma wheel, does not abandon the work of teaching and transforming sentient beings, does not abandon the practice of making offerings to the Buddhas, does not abandon the gate of mastery over all dharmas, does not abandon constantly seeing all Buddhas, and does not abandon constantly hearing all Dharma.

He knows the equality of all dharmas and unobstructedly attains mastery. All his supreme vows concerning the Buddha-Dharma are completely fulfilled. He clearly knows the distinctions among all lands.

He enters the lineage of the Buddhas and reaches the other shore. Within those worlds, he is able to study all dharmas and clearly comprehend their characteristiclessness. He knows that all dharmas arise through conditions and have no intrinsic nature, yet in accordance with conventional truth he expounds them through skillful means.

Although his mind abides nowhere among dharmas, he accords with the faculties, natures, and inclinations of sentient beings and skillfully teaches them the dharmas.

When this bodhisattva abides in samadhi, according to the inclination of his mind he may abide for one kalpa, or for a hundred kalpas, a thousand kalpas, a koti of kalpas, a hundred kotis of kalpas, a thousand kotis of kalpas, a hundred thousand kotis of kalpas, a nayuta of kotis of kalpas, a hundred nayutas of kotis of kalpas, a thousand nayutas of kotis of kalpas, a hundred thousand nayutas of kotis of kalpas; or he may abide for innumerable kalpas, immeasurable kalpas, or even for inexpressibly inexpressible kalpas.

When the great bodhisattva enters this samadhi of the complete cessation of all dharmas, although he abides for as many kalpas as described above, his body does not disintegrate, become emaciated, or undergo alteration. It is neither seen nor unseen, neither extinguished nor destroyed, neither weary nor indolent, and cannot be exhausted. Although he performs no action with respect to either existence or nonexistence, he is nevertheless able to complete all the works of a bodhisattva. That is, he never abandons any sentient being; he teaches, transforms, disciplines, and subdues them, never at an inappropriate time; he causes them to develop all Buddha-Dharmas; and he brings all bodhisattva practices to fulfillment.

Because he wishes to benefit all sentient beings, his supernormal manifestations never cease, yet within samadhi he remains quiescent and unmoving, just as sunlight shines upon and reveals everything.

The foregoing is the tenth superknowledge of a great bodhisattva: the superknowledge of the wisdom of entering the samadhi of the complete cessation of all dharmas.

Children of the Buddhas! When a great bodhisattva abides in these ten kinds of superknowledge, no deva or human can conceive of him, no sentient being can conceive of him, and no sravaka, pratyekabuddha, or other bodhisattva can conceive of him.

The bodily karma of this great bodhisattva is inconceivable; his verbal karma and mental karma are likewise inconceivable. His mastery of samadhi, his spheres of experience, and his wisdom are all inconceivable. Apart from the Buddhas and the bodhisattvas who have attained these superknowledges, no one can describe the merit of this bodhisattva.

Children of the Buddhas! These are the ten kinds of superknowledge of a great bodhisattva. If a great bodhisattva abides in these superknowledges, he attains the unobstructed superknowledge of all wisdom throughout the three periods of time.

29. CHAPTER TWENTY-NINE: THE TEN ACCEPTANCES

(Latter Part of the Chinese Edition, Scroll 44)

At that time, Samantabhadra Bodhisattva addressed the bodhisattvas:

Children of the Buddhas! A great bodhisattva has ten kinds of acceptance. If he attains these acceptances, he reaches the stage of unobstructed acceptance of all bodhisattvas, where all Buddha-Dharmas are unobstructed and inexhaustible.

These are the ten acceptances: acceptance of sounds, conforming acceptance, acceptance of the non-arising of dharmas, acceptance of things as illusions, acceptance of things as mirages, acceptance of things as dreams, acceptance of things as echoes, acceptance of things as reflections, acceptance of things as magical transformations, and acceptance of things as space.

These ten acceptances have been taught by the Buddhas of the three periods of time, are taught by them now, and will be taught by them in the future.

Children of the Buddhas! What is a great bodhisattva’s acceptance of sounds?

It means that when he hears the Dharma taught by the Buddhas, he is neither startled, alarmed, nor afraid. He has profound faith, awakens to understanding, delights in it and inclines toward it, single-mindedly remembers it, cultivates it, and abides in it.

Children of the Buddhas! What is a great bodhisattva’s conforming acceptance?

It means that he reflects upon and contemplates the Buddha-Dharma impartially and without opposition, accords with it and clearly understands it, purifies his mind, rightly abides in it, cultivates it, enters it, and brings it to fulfillment.

Children of the Buddhas! What is a great bodhisattva’s acceptance of the non-arising of dharmas?

This great bodhisattva does not perceive the slightest dharma arising, nor does he perceive the slightest dharma ceasing. Why is this? Because if there is no arising, there is no cessation.

If there is no cessation, there is no exhaustion. If there is no exhaustion, there is freedom from defilement. If there is freedom from defilement, there is no differentiation.

If there is no differentiation, there is no location. If there is no location, there is quiescence. If there is quiescence, there is freedom from desire.

If there is freedom from desire, there is no activity. If there is no activity, there is no wishing. If there is no wishing, there is no abiding.

If there is no abiding, there is neither going nor coming. This is called the third acceptance of a great bodhisattva: acceptance of the non-arising of dharmas.

Children of the Buddhas! What is acceptance of things as illusions?

This great bodhisattva knows that all dharmas are like illusions, arising from causes and conditions. Within one dharma, he understands many dharmas; within many dharmas, he understands one dharma. Having known that all dharmas are like illusions, this great bodhisattva thoroughly comprehends lands, sentient beings, and the Dharma realm. He comprehends the equality of the worlds, the equality of the Buddhas’ appearances in the world, and the equality of the three times. He accomplishes spiritual powers and transformations.

Just as an illusion is not an elephant, a horse, a carriage, a man, a woman, a boy, or a girl; is not a tree, leaf, flower, fruit, earth, water, fire, or wind; is not day, night, sun, or moon; is not half a month, one month, one year, a hundred years, one kalpa, or many kalpas; is not concentration or distraction, purity or mixture, unity or difference; and is not broad or narrow, many or few, measurable or immeasurable, coarse or subtle. An illusion is not any of these things, and none of these things is an illusion; yet through illusion, these various things are manifested.

In the same way, the great bodhisattva contemplates all worlds as illusions: the world of karma, the world of afflictions, the world of lands, the world of dharmas, the world of time, the world of destinies, the world of formation, the world of destruction, the world of movement, and the world of activity.

When the bodhisattva contemplates all worlds as illusions, he does not see sentient beings being born; he does not see sentient beings perishing; he does not see lands arising or perishing; he does not see dharmas arising or perishing; he does not see a past that can be distinguished; he does not see any activity arising in the future; he does not see a single thought abiding in the present; he does not see the contemplation of bodhi; he does not see Buddhas appearing; he does not see Buddhas entering nirvana; he does not see abiding in great vows; he does not see entry into the right and established state; and he does not depart from the nature of equality.

Although this great bodhisattva brings Buddha lands to accomplishment, he knows that lands are without differentiation. Although he brings sentient beings to accomplishment, he knows that sentient beings are without differentiation. Although he universally contemplates the Dharma realm, he abides in the quiescent and unmoving nature of dharmas.

Although he thoroughly comprehends the equality of the three times, he does not contradict the distinctions among the dharmas of the three times. Although he brings the skandhas and ayatanas to accomplishment, he forever severs all bases of dependence. Although he liberates sentient beings, he clearly knows that the Dharma realm is equal and without manifold distinctions.

Although he knows that all dharmas are far removed from written words and cannot be expressed in speech, he constantly teaches the Dharma with inexhaustible eloquence. Although he does not grasp at the work of teaching and transforming sentient beings, he does not forsake great compassion, but turns the Dharma wheel to liberate all beings. Although he reveals to sentient beings their causes and conditions from the past, he knows that the nature of causes and conditions neither moves nor changes.

This is called the fourth patience, the patience that all things are like illusions.

Disciples of the Buddha! What is the great bodhisattva’s patience that all things are like mirages?

This great bodhisattva knows that all worlds are like shimmering mirages.

Just as a mirage has no location, is neither internal nor external, neither existent nor nonexistent, neither annihilated nor eternal, is neither of one color nor many colors, and yet is not without color, but is manifested only in accordance with worldly conventions of speech.

In the same way, the great bodhisattva contemplates in accordance with reality, clearly knows all dharmas, directly realizes everything, and brings it to complete fulfillment. This is called the great bodhisattva’s fifth patience, the patience that all things are like mirages.

Disciples of the Buddha! What is the great bodhisattva’s patience that all things are like dreams?

This great bodhisattva knows that all worlds are like dreams.

Just as a dream is not the world and is not apart from the world; is not the desire realm, the form realm, or the formless realm; and is neither arising nor perishing, neither defiled nor pure, yet nevertheless manifests.

In the same way, the great bodhisattva knows that all worlds are like dreams: because they do not differ from dreams; because they are like the intrinsic nature of dreams; because attachment to them is like attachment within a dream; because their nature is detached, like the nature of a dream; because they are like the original nature of dreams; because they appear as dreams do; because they are without differentiation, like dreams; because conceptual distinctions concerning them are like those within dreams; and because their realization is like awakening from a dream. This is called the great bodhisattva’s sixth patience, the patience that all things are like dreams.

Disciples of the Buddha! What is the great bodhisattva’s patience that all things are like echoes?

This great bodhisattva hears the Buddha teach the Dharma, contemplates the nature of all dharmas, cultivates and studies until attaining accomplishment and reaching the other shore, and knows that all sounds are like echoes: they neither come nor go, yet manifest in this way.

This great bodhisattva contemplates the voice of the Tathagata and sees that it does not issue from within, does not issue from without, and does not issue from both within and without. Although he clearly knows that the voice does not issue from within, without, or both within and without, he can nevertheless skillfully manifest names and phrases, expound the Dharma, and bring his teaching to accomplishment.

Just as an echo in a valley arises from conditions without contradicting the nature of dharmas, he enables all sentient beings to understand and cultivate according to their respective kinds.

Just as Lady Shachi, wife of the Lord of the Devas and daughter of the asura king, can produce a thousand kinds of sounds within a single utterance, although she has no thought intending to produce them in that way.

In the same way, the great bodhisattva enters the realm free from discrimination, accomplishes the skillful voice that accords with every kind of being, and constantly turns the Dharma wheel throughout boundless worlds. This great bodhisattva skillfully contemplates all sentient beings and teaches the Dharma to them with his broad and long tongue. His voice, unobstructed, pervades the lands of the ten directions, enabling sentient beings to hear the Dharma differently according to their respective needs.

Although he knows that sound does not arise, he manifests sounds everywhere. Although he knows there is nothing spoken, he extensively expounds all dharmas. His wondrous voice is impartial, yet every kind of being understands it differently, and each can comprehend it through wisdom.

This is called the great bodhisattva’s seventh patience, the patience that all things are like echoes.

Disciples of the Buddha! What is the great bodhisattva’s patience that all things are like reflections?

This great bodhisattva is neither born in the world nor does he perish in the world; he is neither within the world nor outside the world; he neither journeys through the world nor is identical with the world; he is neither different from the world nor does he go into the world; nor does he not go into the world; he neither abides in the world nor fails to abide in the world; he is neither worldly nor transcendent; he neither cultivates the bodhisattva practices nor abandons his great vows; he is neither real nor unreal. Although he constantly practices all the Buddha-Dharmas, he can accomplish all worldly affairs. He neither follows the current of the world nor abides in the current of the Dharma.

Just as the sun, the moon, men, women, and such things as houses, mountains, forests, rivers, and streams cast reflections in clear substances such as water, oil, jewels, and bright mirrors. The reflections and the water, mirrors, and so forth are neither one nor different, neither separate nor joined. In a flowing river, a reflection is not carried away; in a well or pond, a reflection never sinks. Although a reflection appears within them without abiding or attaching anywhere, sentient beings know that such a reflection appears in one place and also know that no such reflection appears elsewhere. Although near and distant objects alike cast reflections, the reflections do not become near or distant according to the objects.

In the same way, the great bodhisattva knows that his own body and the bodies of others are all objects within the realm of wisdom. He does not apprehend them as two, yet regards self and others as separately distinct. Nevertheless, within his own lands and within other lands, all their distinct differences simultaneously appear everywhere.

Just as a single seed has no root, sprout, stalk, node, branch, or leaf within it, yet can give rise to them all.

In the same way, although the great bodhisattva is free from duality, he distinguishes dual characteristics and, through skillful means, comprehends them without obstruction. This is called the great bodhisattva’s eighth patience, the patience that all things are like reflections.

The great bodhisattva who accomplishes this patience of being like a reflection, although not traveling to the lands of the ten directions, is able to manifest throughout all Buddha-lands. He neither departs from here nor goes there, yet, like a reflection, he manifests everywhere, journeying without obstruction. He causes sentient beings to see distinct bodies resembling the solid appearances of the world. Yet these distinctions are precisely not distinctions. Distinction and nondistinction are without obstruction.

This great bodhisattva, born from the lineage of the Tathagata, has pure and unobstructed body, speech, and mind, and therefore can attain a boundless body adorned with pure marks.

Children of the Buddhas! How does a great bodhisattva know that all worlds are like magical transformations? All sentient beings are transformations wrought by mental karma, because they arise from perceptions and thoughts.

All conditioned activities in every world are transformations, because they arise from discrimination. All inverted experiences of suffering and happiness are transformations, because they arise from deluded grasping. All unreal worldly dharmas are transformations, because they manifest through words and speech.

All discriminated afflictions are transformations, because they arise from thoughts and recollections. There are also transformations of purification and subduing, because they manifest through nondiscrimination. There is transformation that does not turn throughout the three times, because of the equality of non-arising.

The power of a bodhisattva’s vows is transformation, because of vast cultivation. The Tathagata’s great compassion is transformation, because it is manifested through skillful means. The skillful means of turning the Dharma wheel are transformation, because teachings are expounded through wisdom, fearlessness, and eloquence.

The great bodhisattva clearly understands in this way the magical manifestations of the mundane and supramundane worlds. He knows them through realization, knows them extensively, knows them as boundless, knows them according to reality, knows them freely and masterfully, and knows them truly. He cannot be shaken by false views. Although he accords with the practices of the world, he never loses this wisdom and knowledge.

A magical transformation does not arise from the mind, does not arise from mental dharmas, does not arise from karma, and does not undergo karmic retribution. It is not born in the world and does not perish in the world. It cannot be tracked or touched.

It is neither long-lasting nor momentary. It neither abides in the world nor departs from the world. It does not belong exclusively to one direction, nor does it belong universally to all directions.

It is neither measurable nor immeasurable. It neither becomes weary nor ceases; nor is it without weariness and cessation. It is neither ordinary nor noble, neither defiled nor pure, neither born nor dead, neither wise nor ignorant, neither seeing nor not seeing.

It neither relies upon the world nor enters the Dharma realm. It is neither intelligent nor dull, neither grasping nor not grasping, neither samsara nor nirvana, neither existent nor nonexistent.

With such skillful means, the great bodhisattva journeys throughout the world and cultivates bodhisattva practices. He clearly knows that worldly dharmas manifest through magically transformed emanation bodies, yet he does not cling to the world or grasp his own body. He makes no discrimination between the world and the body.

He neither abides in the world nor departs from it; he neither abides in dharmas nor departs from them. Because of his original vows, he does not abandon even one realm of sentient beings, nor does he subdue merely a small realm of sentient beings. He neither discriminates among dharmas nor fails to discriminate.

He knows that the nature of all dharmas neither comes nor goes. Although nothing exists, he perfectly fulfills the Buddha-Dharma. He understands that dharmas are like magical transformations, neither existent nor nonexistent.

When the great bodhisattva abides in the patience of being like a magical transformation, he is able to perfect all the paths to bodhi of the Buddhas and benefit sentient beings.

This is called the ninth patience of a great bodhisattva: the patience of being like a magical transformation.

The great bodhisattva who accomplishes this patience of being like a magical transformation performs all deeds in the same manner as a magical transformation, like a magician.

In all Buddha-lands, he has no place of reliance. In all worlds, he grasps nothing. Among all the Buddha-Dharmas, he gives rise to no discrimination. Nevertheless, he advances toward the Buddha’s bodhi without weariness, cultivates bodhisattva practices, and abandons all inversions. Although he has no body, he manifests every kind of body. Although he has no abiding place, he abides in all lands. Although he has no form, he manifests all forms everywhere. Although he does not grasp ultimate reality, he illuminates the perfectly complete and equal nature of dharmas.

Children of the Buddhas! Because this great bodhisattva relies upon nothing among all dharmas, he is called one who has attained liberation. Because he has entirely abandoned all faults, he is called one who has been subdued. Because, unmoving and unchanging, he enters all assemblies of the Tathagatas everywhere, he is called one who possesses spiritual powers. Because he has attained skillfulness in the non-arising of dharmas, he is called one who does not regress. Because he possesses all powers and cannot be obstructed by Mount Sumeru or the Iron Encircling Mountains, he is called an unobstructed one.

Children of the Buddhas! What is a great bodhisattva’s patience of being like space?

This great bodhisattva understands that the entire Dharma realm is like space because it is without characteristics; that all worlds are like space because they do not arise; that all dharmas are like space because they are nondual; that all practices of sentient beings are like space because there is nothing practiced; that all Buddhas are like space because they are without discrimination; that all powers of the Buddhas are like space because they are without difference; that all meditative concentrations are like space because the three times are equal; that all expositions of Dharma are like space because they cannot be expressed in words; and that all bodies of the Buddhas are like space because they are unattached and unobstructed.

Through skillful means resembling space, the bodhisattva thoroughly understands that all dharmas have no existence whatsoever.

When the great bodhisattva, through wisdom and patience resembling space, thoroughly understands all dharmas, he attains a body and bodily karma like space, speech and verbal karma like space, and mind and mental karma like space.

Just as space, upon which all dharmas depend, neither arises nor ceases, so too the Dharma-body of the great bodhisattva neither arises nor ceases.

Just as space cannot be destroyed, so too all the wisdom and powers of the great bodhisattva cannot be destroyed.

Just as space is the support of all worlds yet itself has no support, so too the great bodhisattva is the support of all dharmas yet himself has no support.

Just as space neither arises nor ceases, yet is able to contain all the arising and cessation of worlds, so too the great bodhisattva neither proceeds toward nor attains anything, yet is able to manifest proceeding and attainment, enabling all worlds to cultivate purity.

Just as space has neither locations nor boundaries, yet is able to reveal boundless locations and boundaries, so too the great bodhisattva has neither karma nor karmic retribution, yet is able to reveal the various kinds of karma and karmic retribution.

Just as space neither goes nor stands still, yet is able to manifest various modes of deportment, so too the great bodhisattva neither goes nor stands still, yet is able to discern all activities.

Just as space is neither form nor non-form, yet is able to manifest every kind of color and form, so too the great bodhisattva is neither worldly form nor supramundane form, yet is able to manifest bodies of every form.

Just as space is neither enduring nor fleeting, yet abides continuously and reveals all things, so too the great bodhisattva is neither enduring nor fleeting, yet abides continuously and reveals the practices performed by bodhisattvas.

Just as space is neither pure nor impure, yet does not depart from purity and impurity, so too the great bodhisattva is neither obstructed nor unobstructed, yet does not depart from obstruction and non-obstruction.

Just as all worlds appear before space, yet space does not appear before all worlds, so too all dharmas appear before the great bodhisattva, yet the great bodhisattva does not appear before all dharmas.

Just as space pervades everything yet has no boundary, so too the great bodhisattva enters all dharmas everywhere, while the bodhisattva’s mind has no boundary. Why is this? Because the bodhisattva’s deeds are like space. That is, his cultivation, purification and adornment, and accomplishments are all equal—of one essence, one flavor, and one measure. Like space, they are pure throughout all places.

Thus, the great bodhisattva realizes and knows all dharmas, yet makes no distinctions concerning any dharma. He adorns and purifies all Buddha-lands. He perfects all bodies that are without dependence. He clearly understands all directions without confusion. He possesses all indestructible powers. He is replete with all boundless virtues. He has reached the most profound domain of all dharmas. He penetrates all paths of the paramitas. He sits universally upon all vajra seats. He universally utters sounds suited to every kind of being. For all worlds, he turns the Dharma wheel, never missing the proper time.

This is called the tenth patience of the great bodhisattva: patience like empty space.

When the great bodhisattva perfects this patience, he attains the body of the Tathagata, because it neither comes nor goes. He attains the unborn body, because it is undying. He attains the unmoving body, because it is indestructible.

He attains the body of true reality, because it is free from falsity. He attains the body of a single characteristic, because it is without characteristics. He attains the immeasurable body, because the Buddha’s powers are immeasurable.

He attains the body of equality, because it has the same characteristic as suchness. He attains the body without differentiation, because he contemplates the equality of the three times. He attains the body that reaches everywhere, because his pure eye shines universally without obstruction.

He attains the body free from the limits of desire, because he knows that all dharmas neither unite nor disperse. He attains the body as boundless as empty space, because his treasury of merit is as inexhaustible as empty space. He attains the body of uninterrupted and inexhaustible eloquence, equal to the Dharma-nature, because he knows that the characteristics of all dharmas are but a single characteristic, taking non-nature as their nature, like empty space.

He attains the body of immeasurable and unobstructed sound, because it is unobstructed like empty space. He attains the body fully endowed with all the skillful and pure practices of bodhisattvas, because everywhere it is unobstructed like empty space. He attains the body in which all Buddha-Dharmas continue in unbroken sequence, because, like empty space, they cannot be cut off.

He attains the body that manifests immeasurable Buddha-lands within all Buddha-realms, because it is free from covetous attachment and boundless like empty space. He attains the body that freely manifests all dharmas without rest, because, like empty space, it has no boundary. He attains the body whose universal power is firm and indestructible, because, like empty space, it sustains all worlds.

He attains the body whose faculties are keen and radiant, as firm and indestructible as vajra, because, like empty space, it cannot be burned by the fires at the end of any kalpa. He attains the body possessing the power to uphold all worlds, because the power of his wisdom is like empty space.

Disciples of the Buddha! What has been explained above is called the ten patiences of the great bodhisattva.

At that time, Bodhisattva Samantabhadra, wishing to restate this meaning, spoke these verses:

Just as there may be someone in the world

Who hears of a place containing a precious treasury;

Because he is able to enjoy its wealth,

His heart is filled with joy.

So too is one of great wisdom,

A bodhisattva, a true disciple of the Buddha;

When he hears the Buddha-Dharmas,

Whose characteristics are profound and quiescent,

Upon hearing this profound Dharma,

His mind becomes peaceful and secure;

He is neither startled nor alarmed,

Nor does he give rise to fear.

The Great Being who seeks bodhi,

Upon hearing this vast teaching,

Has a pure mind capable of patient acceptance

And harbors no doubt or confusion about it.

He reflects: “Through hearing

This extremely profound and wondrous Dharma,

I shall attain omniscience

And become the Great Guide of humans and devas.”

When the bodhisattva hears this teaching,

His heart is filled with great joy;

He gives rise to steadfast resolve

And vows to seek all Buddha-Dharmas.

Because he cherishes and delights in bodhi,

His mind is gradually tamed;

His faith continually increases,

And he neither opposes nor disparages the true Dharma.

Therefore, upon hearing this teaching,

His heart attains patient acceptance;

He abides firmly and unwaveringly

And cultivates the bodhisattva practices.

In order to seek the path of bodhi,

He devotes himself to its pursuit;

He advances vigorously without retreat

And never abandons wholesome deeds.

In order to seek the path of bodhi,

His heart is utterly fearless;

Hearing the Dharma, he grows more courageous

And makes offerings that delight the Buddhas.

Just as a person of great merit

Who discovers a treasury of pure gold

Fashions ornaments from it

Suited to be worn upon his body,

So too does the bodhisattva,

Upon hearing this extremely profound meaning,

Contemplate it and increase his wisdom,

Thereby cultivating in accordance with the Dharma.

He accordingly knows existent dharmas,

And accordingly knows nonexistent dharmas;

In accord with dharmas just as they are,

Thus he knows all dharmas.

He perfects a pure mind,

Lucid, radiant, and filled with joy;

Knowing that dharmas arise through conditions,

He courageously and diligently cultivates.

He contemplates all dharmas equally

And clearly knows their intrinsic nature;

Without contradicting the treasury of Buddha-Dharma,

He universally knows all dharmas.

His resolve and vows are always steadfast;

He adorns and purifies the Buddha’s bodhi;

Unmoving like Mount Sumeru,

He single-mindedly seeks perfect enlightenment.

Having aroused a mind of vigor,

He further cultivates the path of samadhi;

Throughout immeasurable kalpas he diligently practices,

Never once retreating or falling away.

The Dharma entered by bodhisattvas

Is the domain traversed by Buddhas;

When he clearly understands it here,

His heart knows neither laziness nor weariness.

In accordance with the teachings of the Buddhas,

He contemplates all dharmas equally;

This is not an unequal patience,

And thus he attains the wisdom of equality.

Following what the Buddha has taught,

He perfects this Dharma gateway;

He clearly knows things exactly in accordance with Dharma,

Yet makes no distinctions among dharmas.

In the Heaven of the Thirty-Three,

However many sons of devas there may be,

Though they all eat from a single bowl,

The food of each is different.

Their separate foods of many varieties

Do not come from the ten directions;

In precise accord with the karma they have cultivated,

They naturally appear within the bowl.

The bodhisattva is also thus:

He contemplates all dharmas

And sees that they all arise from causes and conditions;

Because they are unborn, they are undying.

Because they are undying, they are inexhaustible;

Because they are inexhaustible, they are undefiled;

Amid those changing dharmas,

He clearly knows there is no change.

Without change, there is neither time nor place;

Without place, there is quiescence and cessation.

His heart remains free from defiling attachment,

And he vows to liberate all sentient beings.

He concentrates his mindfulness upon the Buddha-Dharma

And is never distracted or disturbed;

Yet, with a compassionate mind and vows,

He uses skillful means to journey through the world.

He diligently seeks the ten powers;

Dwelling in the world, he does not abide in it.

Neither going nor coming,

He skillfully teaches the Dharma through expedient means.

This patience is supreme;

He knows that dharmas are inexhaustible.

He enters the true Dharma-realm,

Yet in reality there is nothing entered.

The bodhisattva who abides in this patience

Universally beholds all Tathagatas

Simultaneously bestowing predictions upon him;

This is called receiving the office of Buddhahood.

He thoroughly understands the dharmas of the three times,

Whose characteristics are quiescent and pure;

Yet he liberates all sentient beings

And establishes them upon wholesome paths.

All the various dharmas of the world

Are entirely like illusions;

If one can know them in this way,

Then one’s mind will remain unmoved.

All karma arises from the mind;

Therefore the mind is said to be like an illusion.

If one abandons this discrimination,

The realms of outflows are entirely extinguished.

Just as an illusionist

Universally manifests various forms and images,

Causing beings vainly to crave and delight in them,

Though ultimately nothing can be attained,

The world is also thus:

Everything is like an illusion,

Without nature and also unborn,

Yet manifesting in many varieties.

He liberates all sentient beings

And causes them to know that dharmas are like illusions;

Sentient beings are no different from illusions,

And when illusion is known, no sentient being can be found.

Sentient beings and lands,

And all dharmas throughout the three times—

Thus, without exception,

Everything is like an illusion.

Illusion fashions the forms of men and women,

As well as elephants, horses, cattle, and goats;

Houses, mountains, streams, and ponds,

Gardens, forests, flowers, and fruits.

Illusory things possess no awareness,

Nor do they have any abiding place;

Ultimately, their characteristic is quiescent cessation,

And they appear only according to discrimination.

Having attained such understanding, the bodhisattva

Universally beholds all worlds;

He thoroughly realizes that all existent and nonexistent dharmas

Are entirely like illusions.

Sentient beings and lands,

Produced by all varieties of karma,

Enter the realm of illusion,

Yet he neither relies upon nor clings to them.

Having attained such skillfulness,

He is quiescent and free from conceptual proliferation;

Abiding on the unobstructed stage,

He universally manifests great spiritual power.

The courageous disciples of the Buddha

Accord with and enter the wondrous Dharma;

They skillfully contemplate all perceptions

That bind and entangle the worlds.

All perceptions are like mirages,

Causing beings to understand things inversely.

Sentient beings are each different,

Their forms and kinds not all the same;

He thoroughly understands that they are all perceptions

And abandons every inversion.

Sentient beings are each different,

Their forms and kinds not all the same;

He thoroughly understands that they are all perceptions

And that none of them is truly real.

All sentient beings throughout the ten directions

Are obscured and hindered by perceptions;

If they abandon inverted views,

Then the perceptions of the world are extinguished.

The world is like a mirage,

Differentiated because of perceptions;

Knowing that the world arises from perceptions,

He leaves the three inversions far behind.

Just as when the sunlight is fiercely hot

People of the world regard it as water,

Yet in truth there is no water;

The wise should not seek it.

Sentient beings are likewise:

All their kinds in the world have no existence,

Like a mirage within perception—

The mind’s realm is unobstructed.

If one abandons all false perceptions,

One also abandons all idle discourse;

Those foolish beings who cling to perceptions

Are all enabled to attain liberation.

Far removed from the mind of pride,

Destroying worldly perceptions,

Regarding what is exhausted and inexhaustible—

Such are the bodhisattva’s skillful means.

The bodhisattva knows that worldly phenomena

Are all like dreams:

Neither located nor without location,

Their essential nature is ever quiescent and extinct.

All phenomena are without discrimination;

Like dreams, they do not differ from the mind.

The worlds throughout the three times

Are all likewise.

The nature of dreams neither arises nor ceases,

Nor does it have any direction or location;

The three realms are all likewise—

Those who see this have minds liberated.

Dreams are not within the world,

Nor are they outside the world;

Making no distinction between the two,

One enters the stage of acceptance.

Just as one sees in a dream

Many different kinds of objects,

So too is the world;

It does not differ from a dream.

Those who abide in the samadhi of dreams

Know that the world is entirely like a dream:

Neither the same nor different,

Neither one nor many.

Sentient beings, realms, and karma,

Defilement and purity—

All these they clearly know

To be equally like dreams.

The practices performed by bodhisattvas,

Together with their great vows,

They clearly know are all like dreams,

Not different from the world.

Knowing the world to be empty and quiescent,

They do not destroy worldly phenomena,

Just as in a dream one sees

Forms that are long or short.

This is called acceptance of phenomena as dreams;

Through it one knows worldly phenomena,

Quickly perfects unobstructed wisdom,

And extensively delivers all sentient beings.

Cultivating practices such as these,

One brings forth vast wisdom,

Skillfully knows the nature of all phenomena,

And does not cling to phenomena in the mind.

All the various sounds

Throughout all worlds

Are neither inward nor outward;

One knows them all to be like echoes.

Just as, upon hearing various echoes,

The mind gives rise to no discrimination,

So too, when bodhisattvas hear sounds,

They make no discrimination.

They behold all the Tathagatas

And hear the sounds of the Dharma being spoken,

Expounding immeasurable sutras;

Though they hear, they do not cling.

Just as echoes neither come nor go,

So too are the sounds that are heard;

Yet they can discern the Dharma

Without contradicting or misconstruing it.

They skillfully know all sounds,

Yet make no discrimination regarding them;

Knowing sounds to be empty and quiescent,

They universally utter pure sounds.

Knowing that the Dharma does not reside in words,

They skillfully enter the realm beyond words,

Yet are able to manifest verbal teachings,

Like echoes pervading the world.

Clearly knowing the path of language,

Fully endowed with every aspect of sound,

Knowing the nature of sound to be empty and quiescent,

They teach by means of worldly speech.

Following the sounds of the world,

They manifest teachings suited to its distinctions;

Their voices pervade everywhere,

Awakening all sentient beings.

Bodhisattvas who attain this acceptance

Purify worlds through their voices;

They skillfully expound the three times,

Yet remain unattached to the world.

Wishing to benefit the world,

They single-mindedly seek bodhi,

Yet constantly enter the nature of phenomena,

Within which there is no discrimination.

They universally contemplate all worlds

As quiescent, extinct, and without inherent nature,

Yet constantly bring benefit,

Cultivating with unwavering resolve.

They do not abide in the world,

Nor do they depart from the world;

Within the world they have no dependence,

For no place of dependence can be found.

Clearly knowing the nature of the world,

They have no defiled attachment to that nature;

Though they do not rely upon the world,

They teach and transform beings, enabling them to transcend it.

However many worldly phenomena there may be,

They know the inherent nature of them all;

They understand that phenomena are nondual,

Yet do not cling even to nonduality.

Their minds neither depart from the world

Nor abide in the world;

Not being outside the world,

They cultivate the wisdom of all modes.

Like a reflection in water,

Which is neither within nor without,

Bodhisattvas seeking bodhi

Know the world to be neither world nor non-world.

They neither abide in nor emerge from the world;

Therefore this cannot be expressed.

Nor do they abide within or without,

Like a reflection appearing in the world.

Entering this extremely profound meaning,

They are free from defilement and wholly luminous;

They do not forsake their original vows,

And the lamp of wisdom shines everywhere.

The worlds have no boundary,

And the wisdom that enters them is likewise boundless;

They teach and transform all sentient beings,

Causing them to relinquish their attachments.

Contemplating extremely profound phenomena,

They benefit all sentient beings;

From this they enter wisdom

And cultivate every path.

Bodhisattvas contemplate all phenomena,

Knowing with certainty that they are all like illusions;

Yet they cultivate illusory practices,

Never abandoning them until the ultimate end.

In accord with the inherent nature of illusions,

They cultivate the path to bodhi;

All phenomena are like illusions,

And the practices of bodhisattvas are likewise.

All the worlds,

Together with their immeasurable karma,

Are equally like illusions,

Ultimately abiding in quiescent extinction.

All Buddhas of the three times

Are likewise like illusions;

Through their original vows they cultivated all practices,

And by transformation became Tathagatas.

With great loving-kindness and compassion, the Buddhas

Deliver illusory sentient beings;

Their deliverance too is like an illusion,

And through the power of illusion they teach the Dharma.

Knowing the world to be like an illusion,

They do not discriminate the world;

The many different kinds of illusory events

All arise from differences in karma.

They cultivate the practices of bodhi

And adorn the illusory city;

Its immeasurable exquisite adornments

Are like the world fashioned by karma.

This Dharma is free from discrimination,

Nor does it discriminate phenomena;

Both are quiescent and extinct—

Such is the practice of bodhisattvas.

The ocean of illusions is understood through wisdom;

The nature of illusion seals the world.

Illusion neither arises nor ceases,

And wisdom is likewise.

The tenth acceptance clearly contemplates

Sentient beings and all phenomena:

Their essential nature is entirely quiescent and extinct,

Without location, like space.

Attaining this wisdom that is like space,

One forever abandons all attachments;

Like space, which is without attributes,

One is unobstructed in the world.

Perfecting the power of acceptance resembling space,

One becomes inexhaustible like space;

One’s realm is like space,

Yet one does not discriminate space.

Space has no inherent nature,

Yet it is not annihilation;

Nor does it possess any distinctions—

The power of wisdom is likewise.

Space has no beginning boundary,

Nor does it have a middle or an end;

Its measure cannot be apprehended,

And the bodhisattva’s wisdom is likewise.

Contemplating the nature of phenomena in this way,

One sees all to be like space,

Neither arising nor ceasing—

This is what the bodhisattva attains.

Oneself abiding in phenomena as in space,

One then teaches sentient beings,

Subduing all maras—

Such are the skillful means of this acceptance.

The various attributes of the world

Are all empty and devoid of attributes;

Entering the state without attributes,

One sees all attributes as equal.

By means of a single skillful means,

One enters universally into all worlds:

Namely, knowing that phenomena of the three times

All share the nature of space.

The wisdom and voice

And body of the bodhisattva—

Their nature is like space;

All are quiescent and extinct.

These ten kinds of acceptance

Are cultivated by the Buddha’s disciples;

Their minds abide securely and well,

And they expound them extensively for sentient beings.

Skillfully cultivating and studying these,

They perfect vast powers;

The power of Dharma and the power of wisdom

Are skillful means to bodhi.

Penetrating these gateways of acceptance,

They perfect unobstructed wisdom,

Surpass all assemblies,

And turn the unsurpassed Dharma wheel.

The vast practices they have cultivated

Are beyond all measurement;

Only the Ocean of Wisdom, the Tamer and Teacher,

Can discern and know them.

Relinquishing self, they cultivate,

Entering deeply into the nature of phenomena;

Their minds constantly abide in pure Dharma,

Which they bestow upon all sentient beings.

Though the number of sentient beings and motes of dust in the lands

Might still be known,

The bodhisattvas’ merit and virtue

Cannot be known in measure or limit.

Bodhisattvas are able to perfect

These ten kinds of acceptance;

Their wisdom and meritorious practices

Cannot be fathomed by sentient beings.