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Samantabhadra then explains to the bodhisattvas the Ten Patient Tolerances (kṣānti):

1 - Patient tolerance of the sound [of the Dharma]

When one hears the Dharma proclaimed, one is not alarmed, is not frightened, and is not intimidated, but rather responds with deep faith, awakened understanding, fond delight, attraction toward it, focused attention on it, recollection of it, cultivation of it, and secure establishment in it.

2 - Patient tolerance of conforming [with the Dharma]

Reflecting upon and contemplating all dharmas equally and without opposition, acquiescing in and completely understanding them, enabling one’s mind to remain in a state of purity, rightly abiding in cultivating them, entering them, and perfecting them.

3- Patient tolerance of the birthlessness [of all dharmas]

This bodhisattva-mahāsattva does not perceive the slightest dharma that is ever produced and also does not perceive that there is even the slightest dharma that is destroyed.

4 - Patient tolerance of being like a conjured illusion

This bodhisattva-mahāsattva realizes that all dharmas are like conjured illusions and that they arise through causes and conditions. In but a single dharma, they understand many dharmas and in many dharmas, they understand any single dharma. And although they realize that all dharmas go beyond the reach of language and cannot be described in words, they still always expound on the Dharma with endless eloquence.

5 - Patient tolerance of being like a mirage

This bodhisattva-mahāsattva knows that all worlds are like a mirage. Just as a mirage has no fixed location, is neither internal nor external, neither existent nor non-existent, neither permanent nor impermanent, neither of one color nor of many colors, nor is it colorless, but is merely displayed according to worldly conventions. In this way, the bodhisattva observes reality, understands all dharmas, directly realizes everything, and brings all to fulfillment.

6 -Patient tolerance of being like a dream

This bodhisattva-mahāsattva knows that all worlds are like a dream. Just as a dream is neither of the world nor apart from the world, neither of the desire realm nor of the form realm nor of the formless realm, neither born nor perished, neither defiled nor pure, yet it manifests. In the same way, the bodhisattva-mahāsattva knows that all worlds are identical to dreams, because they are without change, because their self-nature is like a dream, because attachment to them is like a dream, because their nature is detached like a dream, because their original nature is like a dream, because their manifestations are like a dream, because they are without distinctions like a dream, because discriminations about them are like a dream, and because awakening from them is like awakening from a dream.

7 - Patient tolerance of being like an echo

This bodhisattva-mahāsattva hears the Dharma taught by the Buddha, observes the nature of all dharmas, studies and achieves realization, reaching the other shore. They know that all sounds are like echoes, without coming or going, manifesting in this way. They observe that the voice of the Tathagata does not come from within, does not come from without, and also does not come from both within and without. Although they understand that this sound is neither internal, nor external, nor coming from both, they are still able to skillfully manifest names and phrases, accomplishing explanations and teachings.

It is like an echo arising from conditions, yet not contradicting the nature of dharmas, enabling all beings to understand according to their kind and to study and practice.

8 - Patient tolerance of being like a reflection

This bodhisattva-mahāsattva is not born in the world, nor do they perish in the world; they are neither inside the world nor outside the world; they neither move in the world nor do not move in the world; they are neither the same as the world nor different from the world; they neither go to the world nor do they not go to the world; they neither dwell in the world nor do not dwell in the world; they are neither of the world nor beyond the world; they neither cultivate the bodhisattva path nor abandon the great vow; they are neither real nor unreal.

When the bodhisattva mahāsattva achieves this tolerance, although they do not travel to the lands of the ten directions, they can universally manifest in all Buddha lands. They neither leave here nor arrive there, manifesting universally like a reflection, their actions are unobstructed. They cause sentient beings to see differentiated bodies that appear as solid as worldly forms, yet these differences are not really differences, and there is no obstruction between difference and non-difference.

9 - Patient tolerance of being like a magical transformation

This bodhisattva mahāsattva knows that all worlds are like magical transformations. For example, knowing that all beings' mental karma is like a magical transformation, arising from perceptions and thoughts. Though the bodhisattva has no body, they manifest all bodies; though they have no abode, they dwell in all lands; though they have no form, they universally manifest all forms; though they do not attach to ultimate reality, they clearly illuminate the equally perfect nature of dharmas.

10 - Patient tolerance of being like space

This bodhisattva mahāsattva understands that all dharma realms are like space, because they are without characteristics and that all beings' actions are like space, because there is no action. When the bodhisattva mahāsattva understands all dharmas with space-like patience and wisdom, they attain a space-like body and bodily actions, space-like speech and verbal actions, and a space-like mind and mental actions.

Just as space is the support for all worlds yet has no support, so too the bodhisattva mahāsattva is the support for all dharmas yet has no support. Just as all worlds appear before space, yet space does not appear before all worlds, so too all dharmas appear before the bodhisattva mahāsattva, yet the bodhisattva does not appear before all dharmas. Just as space pervades everything yet has no limit, so too the bodhisattva mahāsattva pervades all dharmas, yet the bodhisattva's mind has no limit. Why? Because the bodhisattva's actions are like space.