爾時，普賢菩薩告諸菩薩言：
At that time, Samantabhadra Bodhisattva told the bodhisattvas:
「佛子！菩薩摩訶薩有十種忍，若得此忍，則得到於一切菩薩無礙忍地，一切佛法無礙無盡。何者為十？所謂：音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如影忍、如化忍、如空忍。此十種忍，三世諸佛已說、今說、當說。
“Buddhaputra! Bodhisattva-mahāsattvas have ten kinds of patient tolerances. If one acquires these kinds of patient tolerances, then they will succeed in reaching the ground of all bodhisattvas’ unimpeded patient tolerances and will become endlessly unimpeded in all dharmas of the Buddha. What are these ten? They are as follows: The patient tolerance of the sound [of the Dharma], the patient tolerance of conforming [with the Dharma], the patient tolerance of birthlessness; the patient tolerance of being like a conjured illusion; the patient tolerance of being like a mirage; the patient tolerance of being like a dream; the patient tolerance of being like an echo; the patient tolerance of being like a reflection, the patient tolerance of being like a transformation; and the patient tolerance of being like space. These ten kinds of patience have been proclaimed, are now proclaimed, and will be proclaimed by all buddhas of the three periods of time.
「佛子！云何為菩薩摩訶薩音聲忍？謂聞諸佛所說之法不驚、不怖、不畏，深信悟解，愛樂趣向，專心憶念，修習安住。是名：菩薩摩訶薩第一音聲忍。
“Buddhaputra! what is meant by the bodhisattva mahāsattva’s patient tolerance of the sound [of the Dharma]? This means that, when one hears the Dharma proclaimed by all buddhas, 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. This is what is meant by the first of the bodhisattva-mahāsattva’s kinds of patience, patient tolerance of the sound [of the Dharma].”
「佛子！云何為菩薩摩訶薩順忍？謂於諸法，思惟觀察，平等無違，隨順了知，令心清淨，正住修習，趣入成就。是名：菩薩摩訶薩第二順忍。
“Buddhaputra! What is meant by the bodhisattva mahāsattva’s patient tolerance of conforming [with the Dharma]? This refers to 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. This is what is meant by the second of the bodhisattva-mahāsattva’s kinds of patience, patient tolerance of conforming [with the Dharma].
「佛子！云何為菩薩摩訶薩無生法忍？佛子！此菩薩摩訶薩不見有少法生，亦不見有少法滅。何以故？若無生則無滅，若無滅則無盡，若無盡則離垢，若離垢則無差別，若無差別則無處所，若無處所則寂靜，若寂靜則離欲，若離欲則無作，若無作則無願，若無願則無住，若無住則無去無來。是名：菩薩摩訶薩第三無生法忍。
“Buddhaputra! What is meant by the bodhisattva mahāsattva’s patient tolerance of birthlessness? Buddhaputra! 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. Why is this? If they are not produced, then they are not destroyed. If they are not destroyed, then they are endless. If they are endless, then they are free of defilement. If they are free of defilement, then they are devoid of differences. If they are devoid of differences, then they have no place in which they abide. If they have no place in which they abide, then they are quiescent. If they are quiescent, then they are apart from desire. If they are apart from desire, then there is nothing they do. If there is nothing that they do, then they are wishless. If they are wishless, then they have no abiding. And if they have no abiding, then they have neither any going nor any coming. This is what is meant by the third of the bodhisattva mahāsattva’s patiences, the patient tolerance of birthlessness.
「佛子！云何為菩薩摩訶薩如幻忍？佛子！此菩薩摩訶薩知一切法，皆悉如幻，從因緣起，於一法中解多法，於多法中解一法。此菩薩知諸法如幻已，了達國土，了達眾生，了達法界，了達世間平等，了達佛出現平等，了達三世平等，成就種種神通變化。譬如幻，非象、非馬，非車、非步，非男、非女，非童男、非童女，非樹、非葉、非華、非果，非地、非水、非火、非風，非晝、非夜，非日、非月，非半月、非一月，非一年、非百年，非一劫、非多劫，非定、非亂，非純、非雜，非一、非異，非廣、非狹，非多、非少，非量、非無量，非麁、非細，非是一切種種眾物；種種非幻，幻非種種，然由幻故，示現種種差別之事。菩薩摩訶薩亦復如是，觀一切世間如幻，所謂：業世間、煩惱世間、國土世間、法世間、時世間、趣世間、成世間、壞世間、運動世間、造作世間。菩薩摩訶薩觀一切世間如幻時，不見眾生生，不見眾生滅；不見國土生，不見國土滅；不見諸法生，不見諸法滅；不見過去可分別，不見未來有起作，不見現在一念住；不觀察菩提，不分別菩提；不見佛出現，不見佛涅槃；不見住大願，不見入正住，不出平等性。是菩薩雖成就佛國土，知國土無差別；雖成就眾生界，知眾生無差別；雖普觀法界，而安住法性寂然不動；雖達三世平等，而不違分別三世法；雖成就蘊、處，而永斷所依；雖度脫眾生，而了知法界平等無種種差別；雖知一切法遠離文字不可言說，而常說法辯才無盡；雖不取著化眾生事，而不捨大悲，為度一切轉於法輪；雖為開示過去因緣，而知因緣性無有動轉。是名：菩薩摩訶薩第四如幻忍。
“Buddhaputra! What is meant by the bodhisattva mahāsattva’s patient tolerance of being like a conjured illusion? Buddhaputra! 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. Having realized that all dharmas are like conjured illusions, the bodhisattva comprehends lands, comprehends beings, comprehends the Dharma realm, comprehends the equality of the world, comprehends the equality of the buddhas’ appearances in the world, comprehends the equality of the three periods of time, and perfects many different kinds of spiritual superknowledges and spiritual transformations. Just as the contents of conjured illusions are not elephants, are not horses, are not chariots, are not soldiers, not men, not women, not boys, not girls, not trees, not leaves, not flowers, not fruits, not earth, not water, not fire, not wind, not daytime, not nighttime, not days, not months, not a half-month, not one month, not one year, not centuries, not one kalpa, not many kalpas, not concentration, not confusion, not purity, not admixture, not unity, not difference, not vastness, not constriction, not abundance, not scarcity, not measurability, not immeasurability, not coarseness, and not refinement and are not actually any of these many different kinds of things—and just as the many different kinds of phenomena are not illusions and illusions are not the many different kinds of phenomena, but rather it is merely because of conjured illusions that there are any of those manifestations of the many different kinds of phenomena—so too it is with the bodhisattva-mahāsattva in their contemplation of all worlds as like mere illusions, as for instance with their contemplations of the world of karmic actions, the world of the afflictions, the world of lands, the world of dharmas, the world of time, the world of the destinies of rebirth, worlds being formed, worlds being destroyed, worlds in motion, and the world of endeavors. When the bodhisattva-mahāsattva is contemplating all worlds as like mere illusions, they do not perceive the creation of any being, do not perceive the destruction of any being, do not perceive the creation of any land, do not perceive the destruction of any land, do not perceive the creation of any dharma, do not perceive the destruction of any dharma, do not perceive any past about which one may make discriminations, do not perceive any future in which one may initiate endeavors, do not perceive any present that abides for even a single mind-moment, do not contemplate bodhi, do not make discriminations regarding bodhi, do not perceive any buddha that appears in the world, does not perceive any buddha who enters nirvāṇa, do not perceive any abiding in great vows, do not perceive any entry into the right and fixed position, and do not [perceive anything that] goes beyond the uniformly equal nature. Although the bodhisattva develops buddha lands, they realize there are no differences between lands; Although they develop realms of beings, they realize there are no differences between beings; Although they everywhere contemplates the Dharma realm, they abide securely, quiescent and unmoving, in the nature of dharmas; Although they comprehend the uniform equality of the three periods of time, they still do not oppose making distinctions among the dharmas of the three periods of time; Although they develop the aggregates and the sense bases, they still forever severs all points of dependence; Although they liberate beings, they still completely realize the uniform equality of the Dharma realm in which there are none of the many kinds of differences; 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; Although they do not seize on or become attached to the work of teaching beings, they still never relinquish the great compassion and so continues to turn the Dharma wheel to liberate everyone; and although they explain past causes and conditions for beings, they still realize that the very nature of causes and conditions has no movement or transformation at all. This is what is meant by the fourth of the bodhisattva-mahāsattva’s patiences, the patient tolerance of being like a conjured illusion.
「佛子！云何為菩薩摩訶薩如焰忍？佛子！此菩薩摩訶薩知一切世間同於陽焰。譬如陽焰，無有方所，非內、非外，非有、非無，非斷、非常，非一色、非種種色亦非無色，但隨世間言說顯示。菩薩如是如實觀察，了知諸法，現證一切，令得圓滿。是名：菩薩摩訶薩第五如焰忍。
"Buddhaputra! What is meant by the bodhisattva mahāsattva's patient tolerance of being like a mirage? Buddhaputra! 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. This is called the bodhisattva-mahāsattva's fifth patient tolerance, that of being like a mirage."
「佛子！云何為菩薩摩訶薩如夢忍？佛子！此菩薩摩訶薩知一切世間如夢。譬如夢，非世間、非離世間，非欲界、非色界、非無色界，非生、非沒，非染、非淨，而有示現。菩薩摩訶薩亦復如是，知一切世間悉同於夢，無有變異故，如夢自性故，如夢執著故，如夢性離故，如夢本性故，如夢所現故，如夢無差別故，如夢想分別故，如夢覺時故。是名：菩薩摩訶薩第六如夢忍。
"Buddhaputra! What is meant by the bodhisattva mahāsattva's patient tolerance of being like a dream? Buddhaputra! 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. This is called the bodhisattva-mahāsattva's sixth patient tolerance, that of being like a dream."
「佛子！云何為菩薩摩訶薩如響忍？佛子！此菩薩摩訶薩聞佛說法，觀諸法性，修學成就，到於彼岸；知一切音聲，悉同於響，無來無去，如是示現。佛子！此菩薩摩訶薩觀如來聲，不從內出，不從外出，亦不從於內外而出；雖了此聲非內、非外、非內外出，而能示現善巧名句，成就演說。譬如谷響，從緣所起，而與法性無有相違，令諸眾生隨類各解而得修學。如帝釋夫人阿脩羅女，名曰：舍支，於一音中出千種音，亦不心念令如是出。菩薩摩訶薩亦復如是，入無分別界，成就善巧隨類之音，於無邊世界中恒轉法輪。此菩薩善能觀察一切眾生，以廣長舌相而為演說，其聲無礙，遍十方土，令隨所宜，聞法各異；雖知聲無起而普現音聲，雖知無所說而廣說諸法；妙音平等，隨類各解，悉以智慧而能了達。是名：菩薩摩訶薩第七如響忍。
Buddhaputra! What is meant by the bodhisattva mahāsattva's patient tolerance of being like an echo? Buddhaputra! 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.
Buddhaputra! This bodhisattva-mahāsattva observes 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. Just as Śacī, the wife of Indra and daughter of the asuras, can produce a thousand different sounds from a single sound without consciously intending to do so, the bodhisattva-mahāsattva likewise enters the realm of non-discrimination, accomplishing skillful sounds adapted to each type of being, constantly turning the Dharma wheel in boundless world systems.
This bodhisattva is able to observe all sentient beings well, and with the mark of a broad, long tongue, expounds for them. Their voice is unobstructed, pervading the lands of the ten directions, enabling each to hear the Dharma according to what is appropriate for them. Although they know that sound does not arise, they universally manifest sounds. Although they know there is nothing to be said, they extensively explain all dharmas. Their wondrous voice is equal for all, yet understood differently by each according to their kind, all comprehended through wisdom.
This is called the bodhisattva-mahāsattva's seventh patient tolerance, that of being like an echo.
「佛子！云何為菩薩摩訶薩如影忍？佛子！此菩薩摩訶薩，非於世間生，非於世間沒；非在世間內，非在世間外；非行於世間，非不行世間；非同於世間，非異於世間；非往於世間，非不往世間；非住於世間，非不住世間；非是世間，非出世間；非修菩薩行，非捨於大願；非實，非不實。雖常行一切佛法，而能辦一切世間事，不隨世間流，亦不住法流。譬如日月、男子、女人、舍宅、山林、河泉等物，於油、於水、於身、於寶、於明鏡等清淨物中而現其影。影與油等，非一、非異，非離、非合，於川流中亦不漂度，於池井內亦不沈沒，雖現其中，無所染著。然諸眾生，知於此處有是影現，亦知彼處無如是影；遠物、近物雖皆影現，影不隨物而有近遠。菩薩摩訶薩亦復如是，能知自身及以他身，一切皆是智之境界，不作二解，謂自、他別，而於自國土、於他國土，各各差別，一時普現。如種子中，無有根芽、莖節、枝葉，而能生起如是等事。菩薩摩訶薩亦復如是，於無二法中分別二相，善巧方便，通達無礙。是名：菩薩摩訶薩第八如影忍。菩薩摩訶薩成就此忍，雖不往詣十方國土，而能普現一切佛剎；亦不離此，亦不到彼，如影普現，所行無礙；令諸眾生見差別身，同於世間堅實之相，然此差別即非差別，別與不別無所障礙。此菩薩從於如來種性而生，身、語及意清淨無礙，故能獲得無邊色相清淨之身。
Buddhaputra! What is meant by the bodhisattva mahāsattva's patient tolerance of being like a reflection? Buddhaputra! 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.
Although they constantly practice all Buddha dharmas, they can accomplish all worldly affairs, neither following the flow of the world nor abiding in the flow of dharma. It is like the sun, moon, men, women, houses, mountains, forests, rivers, and springs reflected in oil, water, on the body, in jewels, or in clear mirrors. The reflection and the oil, etc., are neither one nor different, neither separate nor combined. It neither floats in flowing streams nor sinks in pools and wells. Although it appears in them, it is not stained or attached.
Yet, sentient beings know that the reflection appears here and also know that it does not appear there. Although both distant and near objects are reflected, the reflection does not follow the object in being near or far. The bodhisattva mahāsattva is also like this, able to know his own body and others' bodies, all of which are the realm of wisdom. He does not make a dualistic interpretation, considering self and other as separate, yet in his own land and in other lands, he manifests distinctly and universally at the same time.
Just as in a seed there are no roots, sprouts, stems, joints, branches, or leaves, yet it can give rise to all these things, the bodhisattva mahāsattva is also like this: within non-dual dharmas, he distinguishes dual characteristics, skillfully using expedient means to penetrate without obstruction. This is called the bodhisattva mahāsattva's eighth patient tolerance, that of being like a reflection.
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. This bodhisattva is born from the Tathagata's lineage, with body, speech, and mind pure and unobstructed, thus able to attain a pure body with limitless forms and characteristics.
「佛子！云何為菩薩摩訶薩如化忍？佛子！此菩薩摩訶薩知一切世間皆悉如化。所謂：一切眾生意業化，覺想所起故；一切世間諸行化，分別所起故；一切苦樂顛倒化，妄取所起故；一切世間不實法化，言說所現故；一切煩惱分別化，想念所起故；復有清淨調伏化，無分別所現故；於三世不轉化，無生平等故；菩薩願力化，廣大修行故；如來大悲化，方便示現故；轉法輪方便化，智慧無畏辯才所說故。菩薩如是了知世間、出世間化，現證知，廣大知，無邊知，如事知，自在知，真實知，非虛妄見所能傾動，隨世所行亦不失壞。譬如化，不從心起、不從心法起，不從業起、不受果報，非世間生、非世間滅，不可隨逐、不可攬觸，非久住、非須臾住，非行世間、非離世間，不專繫一方，不普屬諸方，非有量、非無量，不厭不息、非不厭息，非凡、非聖，非染、非淨，非生、非死，非智、非愚，非見、非不見，非依世間、非入法界，非黠慧、非遲鈍，非取、非不取，非生死、非涅槃，非有、非無有。菩薩如是善巧方便，行於世間修菩薩道，了知世法，分身化往；不著世間，不取自身，於世、於身無所分別；不住世間，不離世間；不住於法，不離於法；以本願故，不棄捨一眾生界，不調伏少眾生界。不分別法；非不分別，知諸法性無來無去，雖無所有而滿足佛法，了法如化非有非無。佛子！菩薩摩訶薩如是安住如化忍時，悉能滿足一切諸佛菩提之道，利益眾生。是名：菩薩摩訶薩第九如化忍。菩薩摩訶薩成就此忍，凡有所作悉同於化，譬如化士，於一切佛剎無所依住，於一切世間無所取著，於一切佛法不生分別，而趣佛菩提無有懈倦，修菩薩行離諸顛倒，雖無有身而現一切身，雖無所住而住眾國土，雖無有色而普現眾色，雖不著實際而明照法性平等圓滿。佛子！此菩薩摩訶薩於一切法無所依止，名：解脫者；一切過失悉皆捨離，名：調伏者；不動不轉，普入一切如來眾會，名：神通者；於無生法已得善巧，名：無退者；具一切力，須彌、鐵圍不能為障，名：無礙者。
Buddhaputra! What is the bodhisattva mahāsattva's patience of being like a magical transformation? Buddhaputra! This bodhisattva mahāsattva knows that all worlds are like magical transformations. Namely:
- All beings' mental karma is like a magical transformation, arising from perceptions and thoughts;
- All worldly actions are like magical transformations, arising from discriminations;
- All suffering, pleasure, and inversions are like magical transformations, arising from false grasping;
- All unreal dharmas in the world are like magical transformations, manifesting through speech;
- All afflictions and discriminations are like magical transformations, arising from conceptual thoughts;
- There are also pure and subduing magical transformations, manifesting from non-discrimination;
- The non-turning in the three times is like a magical transformations, due to the equality of non-arising;
- The bodhisattva's power of vows is like a magical transformations, due to vast cultivation;
- The Tathāgata's great compassion is like a magical transformations, manifesting through skillful means;
- The skillful means of turning the Dharma wheel is like a magical transformations, spoken through wisdom, fearlessness, and eloquence.
The bodhisattva thus understands the worldly and transcendent magical transformations, directly realizes them, knows them vastly, knows them boundlessly, knows them as they are, knows them freely, knows them truly, is not shaken by false views, and follows worldly practices without corruption.
Like a magical transformation, it does not arise from mind, nor from mental dharmas, nor from karma, nor does it receive karmic results. It is neither born of the world nor destroyed by the world. It cannot be pursued or grasped. It neither abides for long nor for a moment. It neither moves through the world nor leaves the world. It is not confined to one direction nor does it belong to all directions. It is neither measurable nor immeasurable. It neither wearies nor rests, nor does it not weary or rest. It is neither ordinary nor holy, neither defiled nor pure, neither born nor dead, neither wise nor foolish, neither seeing nor not seeing. It neither relies on the world nor enters the dharma realm. It is neither clever nor dull, neither grasping nor not grasping, neither samsara nor nirvana, neither existent nor non-existent.
The bodhisattva, with such skillful means, practices in the world cultivating the bodhisattva path, understands worldly dharmas, and manifests divided bodies. They do not attach to the world, do not grasp at their own body, and make no discriminations about the world or the body. They neither dwell in the world nor leave the world. They neither abide in dharmas nor separate from dharmas. Because of their original vow, they do not abandon any realm of beings, nor do they subdue only a few realms of beings. They do not discriminate dharmas, yet they are not without discrimination. They know the nature of all dharmas as neither coming nor going. Though there is nothing to be had, they fulfill the Buddha's Dharma, understanding dharmas as like magical illusions, neither existent nor non-existent.
Buddhaputra! When the bodhisattva mahāsattva abides in this patience of being like a magical transformation, they can fulfill all the Buddha's paths to enlightenment and benefit sentient beings. This is called the bodhisattva mahāsattva's ninth patience, that of being like a magical transformation.
When the bodhisattva mahāsattva achieves this patience, all their actions are like magical transformations. Like an illusory person, they have no abode in any buddha land, no attachment to any world, no discrimination towards any Buddha Dharma. Yet they progress towards Buddha's enlightenment without weariness, cultivate the bodhisattva practices free from inversions. Though they have 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.
Buddhaputra! This bodhisattva mahāsattva relies on nothing in all dharmas and is called a liberated one. They have abandoned all faults and are called a subdued one. Unmoving and unwavering, they universally enter all Tathāgata assemblies and are called one with spiritual powers. They have mastered the dharma of non-arising and are called one who does not regress. Possessing all powers, neither Mount Sumeru nor the iron surrounding mountains can obstruct them, and they are called unimpeded ones.
「佛子！云何為菩薩摩訶薩如空忍？佛子！此菩薩摩訶薩了一切法界猶如虛空，以無相故；一切世界猶如虛空，以無起故；一切法猶如虛空，以無二故；一切眾生行猶如虛空，無所行故；一切佛猶如虛空，無分別故；一切佛力猶如虛空，無差別故；一切禪定猶如虛空，三際平等故；所說一切法猶如虛空，不可言說故；一切佛身猶如虛空，無著無礙故。菩薩如是，以如虛空方便，了一切法皆無所有。佛子！菩薩摩訶薩以如虛空忍智了一切法時，得如虛空身、身業，得如虛空語、語業，得如虛空意、意業。譬如虛空，一切法依不生不歿；菩薩摩訶薩亦復如是，一切法身不生不歿。譬如虛空，不可破壞；菩薩摩訶薩亦復如是，智慧諸力不可破壞。譬如虛空，一切世間之所依止而無所依；菩薩摩訶薩亦復如是，一切諸法之所依止而無所依。譬如虛空，無生、無滅，能持一切世間生、滅；菩薩摩訶薩亦復如是，無向、無得，能示向、得，普使世間修行清淨。譬如虛空，無方、無隅，而能顯現無邊方、隅；菩薩摩訶薩亦復如是，無業、無報，而能顯示種種業、報。譬如虛空，非行、非住，而能示現種種威儀；菩薩摩訶薩亦復如是，非行、非住，而能分別一切諸行。譬如虛空，非色、非非色，而能示現種種諸色；菩薩摩訶薩亦復如是，非世間色、非出世間色，而能示現一切諸色。譬如虛空，非久、非近，而能久住，現一切物；菩薩摩訶薩亦復如是，非久、非近，而能久住，顯示菩薩所行諸行。譬如虛空，非淨、非穢，不離淨、穢；菩薩摩訶薩亦復如是，非障、非無障，不離障、無障。譬如虛空，一切世間皆現其前，非現一切世間之前；菩薩摩訶薩亦復如是，一切諸法皆現其前，非現一切諸法之前。譬如虛空，普入一切，而無邊際；菩薩摩訶薩亦復如是，普入諸法，而菩薩心無有邊際。何以故？菩薩所作如虛空故。謂所有修習、所有嚴淨、所有成就皆悉平等，一體、一味、一種，分量如虛空，清淨遍一切處。如是證知一切諸法，於一切法無有分別，嚴淨一切諸佛國土，圓滿一切無所依身，了一切方無有迷惑，具一切力不可摧壞，滿足一切無邊功德，已到一切甚深法處，通達一切波羅蜜道，普坐一切金剛之座，普發一切隨類之音，為一切世間轉於法輪未曾失時。是名：菩薩摩訶薩第十如空忍。菩薩摩訶薩成就此忍，得無來身，以無去故；得無生身，以無滅故；得無動身，以無壞故；得不實身，離虛妄故；得一相身，以無相故；得無量身，佛力無量故；得平等身，同如相故；得無差別身，等觀三世故；得至一切處身，淨眼等照無障礙故；得離欲際身，知一切法無合散故；得虛空無邊際身，福德藏無盡如虛空故；得無斷無盡法性平等辯才身，知一切法相唯是一相，無性為性如虛空故；得無量無礙音聲身，無所障礙如虛空故；得具足一切善巧清淨菩薩行身，於一切處皆無障礙如虛空故；得一切佛法海次第相續身，不可斷絕如虛空故；得一切佛剎中現無量佛剎身，離諸貪著如虛空無邊故；得示現一切自在法無休息身，如虛空大海無邊際故；得一切不可壞堅固勢力身，如虛空任持一切世間故；得諸根明利如金剛堅固不可壞身，如虛空一切劫火不能燒故；得持一切世間力身，智慧力如虛空故。
Buddhaputra! What is the bodhisattva mahāsattva's patience of being like space? Buddhaputra! This bodhisattva mahāsattva understands that:
- All dharma realms are like space, because they are without characteristics;
- All worlds are like space, because they have no arising;
- All dharmas are like space, because they are non-dual;
- All beings' actions are like space, because there is no action;
- All buddhas are like space, because they are without discrimination;
- All buddha powers are like space, because they are without differentiation;
- All meditative concentrations are like space, because the three periods of time are equal;
- All spoken dharmas are like space, because they are ineffable;
- All buddha bodies are like space, because they are unattached and unobstructed.
In this way, the bodhisattva uses the method of space-like understanding to realize that all dharmas are without existence.
Buddhaputra! 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 dharmas without being born or dying, so too the bodhisattva mahāsattva's Dharma Body is neither born nor dies. Just as space cannot be destroyed, so too the bodhisattva mahāsattva's wisdom and powers cannot be destroyed. 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 space has no birth or death yet can sustain all worldly births and deaths, so too the bodhisattva mahāsattva has no direction or attainment, yet can demonstrate direction and attainment, universally causing the world to cultivate purity. Just as space has no direction or corner yet can manifest limitless directions and corners, so too the bodhisattva mahāsattva has no karma or retribution, yet can demonstrate various karmas and retributions.
Just as space neither moves nor abides yet can manifest various deportments, so too the bodhisattva mahāsattva neither moves nor abides yet can distinguish all actions. Just as space is neither form nor non-form yet can manifest various forms, so too the bodhisattva mahāsattva is neither worldly form nor transcendent form, yet can manifest all forms.
Just as space is neither long-lasting nor brief yet can abide for long periods and manifest all things, so too the bodhisattva mahāsattva is neither long-lasting nor brief, yet can abide for long periods and demonstrate all the practices of bodhisattvas. Just as space is neither pure nor impure, not separate from purity or impurity, so too the bodhisattva mahāsattva is neither obstructed nor unobstructed, not separate from obstruction or non-obstruction.
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.
That is to say, all their cultivation, all their adornments, and all their accomplishments are equal, of one essence, one flavor, one kind, with a measure like space, pure and pervading all places. In this way, they realize all dharmas, have no discrimination regarding all dharmas, adorn all buddha lands, perfect all bodies without support, understand all directions without confusion, possess all powers indestructibly, fulfill all limitless merits, have reached all profound dharma states, comprehend all perfection paths, universally sit on all vajra seats, universally emit all sounds according to each type, and turn the Dharma wheel for all worlds without ever missing the right time.
This is called the bodhisattva mahāsattva's tenth patience, that of being like space. When the bodhisattva mahāsattva accomplishes this patience, they attain:
- A body without coming, because there is no going;
- A body without birth, because there is no cessation;
- An unmovable body, because there is no destruction;
- An unreal body, free from falsehood;
- A single-characteristic body, because it is without characteristics;
- An immeasurable body, because buddha powers are immeasurable;
- An equal body, because it is the same as suchness;
- A non-differentiated body, because it equally observes the three periods of time;
- A body that reaches all places, because its pure eye shines equally without obstruction;
- A body at the limit of desirelessness, knowing all dharmas are without combination or separation;
- A body as boundless as space, because their treasury of merit is inexhaustible like space;
- A body of uninterrupted, inexhaustible, equal eloquence in the nature of dharmas, knowing all dharma characteristics are of a single characteristic, with non-nature as their nature, like space;
- A body of immeasurable, unobstructed sound, unhindered like space;
- A body replete with all skillful and pure bodhisattva practices, unobstructed in all places like space;
- A body of the sequential continuity of all buddha dharma seas, unbreakable like space;
- A body manifesting countless buddha lands within all buddha lands, free from all attachments, boundless like space;
- A body demonstrating all sovereign dharmas without rest, boundless like the space of the great ocean;
- A body of indestructible, firm power in all things, sustaining all worlds like space;
- A body with faculties as sharp and indestructible as vajra, which cannot be burned by the fires of all kalpas, like space;
- A body that sustains the power of all worlds, with wisdom power like space.
「佛子！是名菩薩摩訶薩十種忍。」
“Buddhaputra! These are called the ten kinds of patience of the bodhisattva mahāsattva.
爾時，普賢菩薩摩訶薩欲重宣其義而說頌言：
At that time, Samantabhadra Bodhisattva Mahāsattva, wishing to further explain the meaning, spoke these verses:
譬如世有人， 聞有寶藏處， 以其可得故， 心生大歡喜。
It is like a person in the world, Who hears of a place with treasure. Because it can be obtained, Their heart is filled with great joy.
如是大智慧， 菩薩真佛子， 聽聞諸佛法， 甚深寂滅相。
Thus, with great wisdom, The bodhisattva, true child of Buddha, Listens to the Dharma of all Buddhas, Of extremely profound and quiescent nature.
聞此深法時， 其心得安隱， 不驚亦不怖， 亦不生恐畏。
When hearing this deep Dharma, Their heart becomes peaceful, Neither alarmed nor frightened, Nor giving rise to fear.
大士求菩提， 聞斯廣大音， 心淨能堪忍， 於此無疑惑。
The great being seeking bodhi, Hearing this vast and profound sound, With a pure heart can patiently endure, Without doubt or confusion about it.
自念以聞此， 甚深微妙法， 當成一切智， 人天大導師。
They think to themselves: having heard This extremely profound and wondrous Dharma, I shall attain all-knowing wisdom, And become a great guide for humans and gods.
菩薩聞此音， 其心大歡喜， 發生堅固意， 願求諸佛法。
The bodhisattva, hearing this sound, Their heart fills with great joy, Giving rise to firm resolve, Aspiring to seek all Buddha Dharmas.
以樂菩提故， 其心漸調伏， 令信益增長， 於法無違謗。
Because they delight in bodhi, Their mind gradually becomes tamed, Causing their faith to increase and grow, Without opposition or slander towards the Dharma.
是故聞此音， 其心得堪忍， 安住而不動， 修行菩薩行。
Therefore, hearing this sound, Their heart becomes patient, Abiding steadily without moving, Practicing the bodhisattva path.
為求菩提故， 專行向彼道， 精進無退轉， 不捨眾善軛。
For the sake of seeking bodhi, They diligently practice towards that path, Progressing without regression, Not abandoning the yoke of all good deeds.
以求菩提故， 其心無恐畏， 聞法增勇猛， 供佛令歡喜。
Because of seeking bodhi, Their heart is without fear, Hearing the Dharma increases their courage, Making offerings to Buddhas brings joy.
如有大福人， 獲得真金藏， 隨身所應服， 造作莊嚴具。
Like a person of great fortune, Who obtains a treasure of true gold, Using it to adorn their body as appropriate, Creating ornaments and decorations.
菩薩亦如是， 聞此甚深義， 思惟增智海， 以修隨順法。
The bodhisattva is also like this, Hearing these profound meanings, Contemplating to increase the sea of wisdom, By cultivating in accordance with the Dharma.
法有亦順知， 法無亦順知， 隨彼法如是， 如是知諸法。
They know in accordance with both the existence And non-existence of dharmas, Following the dharmas as they are, Thus knowing all dharmas.
成就清淨心， 明徹大歡喜， 知法從緣起， 勇猛勤修習。
Achieving a pure mind, Clear and greatly joyful, Knowing dharmas arise from conditions, They practice diligently with courage.
平等觀諸法， 了知其自性， 不違佛法藏， 普覺一切法。
Observing all dharmas equally, Understanding their inherent nature, Not contradicting the treasury of Buddha's teachings, Universally awakening to all dharmas.
志樂常堅固， 嚴淨佛菩提， 不動如須彌， 一心求正覺。
Their aspiration is always firm, Adorning and purifying Buddha's bodhi, Unmovable like Mount Sumeru, Single-mindedly seeking perfect enlightenment.
以發精進意， 復修三昧道， 無量劫勤行， 未曾有退失。
With a mind of vigorous diligence, They further cultivate the path of samadhi, Practicing diligently for countless kalpas, Never experiencing regression.
菩薩所入法， 是佛所行處， 於此能了知， 其心無厭怠。
The dharmas that bodhisattvas enter Are the realms where Buddhas practice, They are able to understand this, Their minds without weariness.
如無等所說， 平等觀諸法， 非不平等忍， 能成平等智。
As spoken by the Incomparable One, They observe all dharmas equally, Not through unequal patience, But accomplishing equal wisdom.
隨順佛所說， 成就此忍門， 如法而了知， 亦不分別法。
Following what the Buddha taught, They accomplish this gate of patience, Understanding according to the Dharma, Yet not discriminating dharmas.
三十三天中， 所有諸天子， 共同一器食， 所食各不同。
Among the Thirty-Three Heavens, All the heavenly beings Eat from the same vessel, Yet what they eat differs.
所食種種食， 不從十方來， 如其所修業， 自然咸在器。
The various foods they eat Do not come from the ten directions, But according to their cultivated karma, Naturally appear in the vessel.
菩薩亦如是， 觀察一切法， 悉從因緣起， 無生故無滅，
The bodhisattva is also like this, Observing all dharmas, All arise from causes and conditions, Without birth, therefore without cessation.
無滅故無盡， 無盡故無染， 於世變異法， 了知無變異，
Without cessation, therefore without end, Without end, therefore without defilement, Regarding the changing dharmas of the world, They understand there is no change.
無異則無處， 無處則寂滅， 其心無染著， 願度諸群生。
Without difference, then no place, No place, then quiescent, Their heart without attachment, Vowing to liberate all beings.
專念於佛法， 未嘗有散動， 而以悲願心， 方便行於世。
Focused on the Buddha's Dharma, Never distracted, With a heart of compassionate vows, They skillfully practice in the world.
勤求於十力， 處世而不住， 無去亦無來， 方便善說法。
Diligently seeking the ten powers, Dwelling in the world yet not abiding, Without coming or going, Skillfully expounding the Dharma.
此忍最為上， 了法無有盡， 入於真法界， 實亦無所入。
This patience is supreme, Understanding dharmas as inexhaustible, Entering the true Dharma realm, Yet truly entering nothing.
菩薩住此忍， 普見諸如來， 同時與授記， 斯名受佛職。
Bodhisattvas abiding in this patience, Universally see all Tathagatas, Simultaneously receiving predictions, This is called receiving the Buddha's office.
了達三世法， 寂滅清淨相， 而能化眾生， 置於善道中。
Understanding the dharmas of the three times, With quiescent and pure characteristics, Yet able to transform beings, Placing them on the good path.
世間種種法， 一切皆如幻， 若能如是知， 其心無所動。
The various dharmas of the world, Are all like illusions, If one can know this, Their mind will be unmoved.
諸業從心生， 故說心如幻， 若離此分別， 普滅諸有趣。
All karma arises from the mind, Thus it's said the mind is like an illusion, If one departs from this discrimination, All realms of existence will be universally extinguished.
譬如工幻師， 普現諸色像， 徒令眾貪樂， 畢竟無所得。
Like a skilled illusionist, Manifesting various forms and images, Merely causing the crowd to delight and crave, Yet ultimately there's nothing to be gained.
世間亦如是， 一切皆如幻， 無性亦無生， 示現有種種。
The world is also like this, Everything is like an illusion, Without essence and unborn, Yet manifesting in various ways.
度脫諸眾生， 令知法如幻， 眾生不異幻， 了幻無眾生。
Liberating all sentient beings, Causing them to know dharmas are like illusions, Beings are no different from illusions, Understanding illusions, there are no sentient beings.
眾生及國土， 三世所有法， 如是悉無餘， 一切皆如幻。
Sentient beings and lands, All dharmas of the three times, Are thus without remainder, All are like illusions.
幻作男女形， 及象馬牛羊， 屋宅池泉類， 園林華果等。
Illusions create forms of men and women, As well as elephants, horses, cattle, and sheep, Houses, ponds, springs, and the like, Gardens, flowers, and fruits.
幻物無知覺， 亦無有住處， 畢竟寂滅相， 但隨分別現。
Illusory things have no consciousness, Nor do they have any abode, Their nature is ultimately quiescent, Appearing only through discrimination.
菩薩能如是， 普見諸世間， 有無一切法， 了達悉如幻。
Bodhisattvas are able to be like this, Universally seeing all worlds, All dharmas, existent and non-existent, Understanding them all as illusions.
眾生及國土， 種種業所造， 入於如幻際， 於彼無依著。
Sentient beings and lands, Created by various karmas, Enter into the realm of illusion, Without attachment to them.
如是得善巧， 寂滅無戲論， 住於無礙地， 普現大威力。
Thus attaining skillfulness, Quiescent and free from conceptual elaboration, Dwelling in the ground of non-obstruction, Universally manifesting great power.
勇猛諸佛子， 隨順入妙法， 善觀一切想， 纏網於世間。
The courageous children of Buddha, Conforming and entering the wondrous Dharma, Skillfully observing all thoughts, Which entangle the world.
眾想如陽焰， 令眾生倒解， 菩薩善知想， 捨離一切倒。
All thoughts are like mirages, Causing beings to misunderstand, Bodhisattvas skillfully know thoughts, Abandoning all inversions.
眾生各別異， 形類非一種， 了達皆是想， 一切無真實。
Sentient beings are each different, Their forms and types not of one kind. Understand all are mere conceptions, Nothing has true reality.
十方諸眾生， 皆為想所覆， 若捨顛倒見， 則滅世間想。
Sentient beings of the ten directions Are all covered by conceptions. If one abandons inverted views, Then worldly conceptions will cease.
世間如陽焰， 以想有差別， 知世住於想， 遠離三顛倒。
The world is like a mirage, Differentiated by conceptions. Know the world dwells in conceptions, And be free from the three inversions.
譬如熱時焰， 世見謂為水， 水實無所有， 智者不應求。
Like a mirage in the heat, The world sees it as water. Water truly does not exist, The wise should not seek it.
眾生亦復然， 世趣皆無有， 如焰住於想， 無礙心境界。
Sentient beings are also thus, Worldly destinations do not exist. Like mirages dwelling in conception, It's the realm of the unobstructed mind.
若離於諸想， 亦離諸戲論， 愚癡著想者， 悉令得解脫。
If one departs from all conceptions, And also leaves all conceptual elaborations, Those foolishly attached to conceptions Will all be liberated.
遠離憍慢心， 除滅世間想， 住盡無盡處， 是菩薩方便。
Distancing from arrogant minds, Eliminating worldly conceptions, Dwelling in the place of exhaustion without exhaustion, This is the skillful means of bodhisattvas.
菩薩了世法， 一切皆如夢， 非處非無處， 體性恒寂滅。
Bodhisattvas understand worldly dharmas, All are like dreams, Neither existent nor non-existent, Their nature eternally quiescent.
諸法無分別， 如夢不異心， 三世諸世間， 一切悉如是。
All dharmas are without discrimination, Like dreams, not different from mind, The three worlds and all times, Are all like this.
夢體無生滅， 亦無有方所， 三界悉如是， 見者心解脫。
The essence of dreams has no birth or death, And has no location, The three realms are also like this, Those who see this, their minds are liberated.
夢不在世間， 不在非世間， 此二不分別， 得入於忍地。
Dreams are neither in the world, Nor outside the world, Not discriminating between these two, One enters the ground of patience.
譬如夢中見， 種種諸異相， 世間亦如是， 與夢無差別。
Just as in dreams one sees, Various different forms, The world is also like this, No different from dreams.
住於夢定者， 了世皆如夢， 非同非是異， 非一非種種。
Those who dwell in dream-like concentration, Understand the world is all like dreams, Neither the same nor different, Neither one nor many.
眾生諸剎業， 雜染及清淨， 如是悉了知， 與夢皆平等。
The karma of beings and lands, Both defiled and pure, Are all understood thus, Equal to dreams.
菩薩所行行， 及以諸大願， 明了皆如夢， 與世亦無別。
The practices of bodhisattvas, And their great vows, Are clearly understood as like dreams, No different from the world.
了世皆空寂， 不壞於世法， 譬如夢所見， 長短等諸色。
Understanding the world as empty and quiescent, Yet not destroying worldly dharmas, Like various forms seen in dreams, Long, short, and other attributes.
是名如夢忍， 因此了世法， 疾成無礙智， 廣度諸群生。
This is called the patience of dream-like [understanding], Through this, one understands worldly dharmas, Swiftly attaining unobstructed wisdom, And extensively liberating all beings.
修行如是行， 出生廣大解， 巧知諸法性， 於法心無著。
Cultivating such practices, Gives rise to vast understanding, Skillfully knowing the nature of all dharmas, The mind unattached to dharmas.
一切諸世間， 種種諸音聲， 非內亦非外， 了之悉如響。
All the worlds, With their various sounds, Neither internal nor external, Are understood as like echoes.
如聞種種響， 心不生分別； 菩薩聞音聲， 其心亦如是。
Like hearing various echoes, The mind does not discriminate; When bodhisattvas hear sounds, Their minds are also like this.
瞻仰諸如來， 及聽說法音， 演契經無量， 雖聞無所著。
Gazing upon the Tathagatas, And listening to their Dharma teachings, Expounding countless sutras, Though hearing, they remain unattached.
如響無來處， 所聞聲亦然， 而能分別法， 與法無乖謬。
Like echoes have no source, So too are the sounds one hears, Yet they can distinguish dharmas, Without contradicting the Dharma.
善了諸音聲， 於聲不分別， 知聲悉空寂， 普出清淨音。
Skillfully understanding all sounds, Not discriminating among sounds, Knowing sounds are all empty and quiescent, They universally emit pure sounds.
了法不在言， 善入無言際， 而能示言說， 如響遍世間。
Understanding Dharma is not in words, Skillfully entering the realm beyond words, Yet able to demonstrate speech, Like echoes pervading the world.
了知言語道， 具足音聲分， 知聲性空寂， 以世言音說。
Fully comprehending the way of language, Mastering all aspects of sound, Knowing the nature of sound is empty and quiescent, They use worldly speech to teach.
如世所有音， 示同分別法， 其音悉周遍， 開悟諸群生。
Like all sounds in the world, They demonstrate and distinguish dharmas, Their sounds pervade everywhere, Awakening all beings.
菩薩獲此忍， 淨音化世間， 善巧說三世， 於世無所著。
Bodhisattvas attaining this patience, With pure sounds transform the world, Skillfully speaking of the three times, Without attachment to the world.
為欲利世間， 專意求菩提， 而常入法性， 於彼無分別。
Wishing to benefit the world, They single-mindedly seek bodhi, Yet constantly enter the nature of dharmas, Without discrimination therein.
普觀諸世間， 寂滅無體性， 而恒為饒益， 修行意不動。
Universally observing all worlds, Quiescent and without inherent nature, Yet always benefiting others, Their practice unwavering.
不住於世間， 不離於世間， 於世無所依， 依處不可得。
Not dwelling in the world, Nor apart from the world, Not relying on the world, No place of reliance can be found.
了知世間性， 於性無染著， 雖不依世間， 化世令超度。
Understanding the nature of the world, Unattached to that nature, Though not relying on the world, They transform the world, helping it transcend.
世間所有法， 悉知其自性， 了法無有二， 無二亦無著。
All dharmas in the world, They know their inherent nature, Understanding dharmas as non-dual, Non-dual and also unattached.
心不離世間， 亦不住世間， 非於世間外， 修行一切智。
The mind does not leave the world, Nor does it dwell in the world, Not outside the world, It cultivates all-knowing wisdom.
譬如水中影， 非內亦非外， 菩薩求菩提， 了世非世間。
Like a reflection in water, Neither internal nor external, Bodhisattvas seeking bodhi, Understand the world is not the world.
不於世住出， 以世不可說， 亦不在內外， 如影現世間。
Neither dwelling in nor leaving the world, As the world is ineffable, Not inside or outside, Like a reflection appearing in the world.
入此甚深義， 離垢悉明徹， 不捨本誓心， 普照智慧燈。
Entering this profound meaning, Free from defilements and completely clear, Not abandoning their original vow, They universally shine the lamp of wisdom.
世間無邊際， 智入悉齊等， 普化諸群生， 令其捨眾著。
The world has no boundaries, Wisdom enters all equally, Universally transforming all beings, Causing them to abandon attachments.
觀察甚深法， 利益群生眾， 從此入於智， 修行一切道。
Observing the profound Dharma, Benefiting multitudes of beings, From this entering into wisdom, Cultivating all paths.
菩薩觀諸法， 諦了悉如化， 而行如化行， 畢竟永不捨。
Bodhisattvas observe all dharmas, Clearly understanding all as transformations, Yet practice transformative actions, Never ultimately abandoning them.
隨順化自性， 修習菩提道， 一切法如化， 菩薩行亦然。
Following the nature of transformation, They cultivate the path of bodhi, All dharmas are like transformations, And so are the bodhisattva's practices.
一切諸世間， 及以無量業， 平等悉如化， 畢竟住寂滅。
All worlds, And immeasurable karmas, Are equally like transformations, Ultimately abiding in quiescence.
三世所有佛， 一切亦如化， 本願修諸行， 變化成如來。
All Buddhas of the three times, Are also all like transformations, Originally vowing to cultivate various practices, Transforming to become Tathagatas.
佛以大慈悲， 度脫化眾生， 度脫亦如化， 化力為說法。
Buddhas, with great compassion, Liberate transformed beings, Liberation is also like a transformation, Using transformative power to expound the Dharma.
知世皆如化， 不分別世間， 化事種種殊， 皆由業差別。
Knowing the world is all like transformation, Not discriminating the world, Various transformation events differ, All due to karmic distinctions.
修習菩提行， 莊嚴於化藏， 無量善莊嚴， 如業作世間。
Cultivating bodhisattva practices, Adorning the treasury of transformations, Countless good adornments, Create the world according to karma.
化法離分別， 亦不分別法， 此二俱寂滅， 菩薩行如是。
Transformative dharmas are free from discrimination, Also not discriminating dharmas, These two are both quiescent, Thus are the bodhisattva's practices.
化海了於智， 化性印世間， 化非生滅法， 智慧亦如是。
The sea of transformations is comprehended by wisdom, The nature of transformation imprints the world, Transformation is neither born nor destroyed, And wisdom is also thus.
第十忍明觀， 眾生及諸法， 體性皆寂滅， 如空無處所。
The tenth patience clearly observes Sentient beings and all dharmas, Their nature is all quiescent, Like space without location.
獲此如空智， 永離諸取著， 如空無種種， 於世無所礙。
Attaining this space-like wisdom, Forever leaving all attachments, Like space without distinctions, Unobstructed in the world.
成就空忍力， 如空無有盡， 境界如虛空， 不作空分別。
Accomplishing the power of space-like patience, Like space without end, Realms like empty space, Not discriminating emptiness.
虛空無體性， 亦復非斷滅， 亦無種種別， 智力亦如是。
Empty space has no inherent nature, Nor is it annihilation, It also has no distinctions, And wisdom power is also thus.
虛空無初際， 亦復無中後， 其量不可得， 菩薩智亦然。
Space has no beginning, No middle, and no end, Its measure cannot be grasped, And bodhisattva wisdom is the same.
如是觀法性， 一切如虛空， 無生亦無滅， 菩薩之所得。
Thus observing the nature of dharmas, All are like empty space, Neither born nor destroyed, This is what bodhisattvas attain.
自住如空法， 復為眾生說， 降伏一切魔， 皆斯忍方便。
Abiding in space-like dharmas themselves, They also expound it for sentient beings, Subduing all maras, All through this patient expedient.
世間相差別， 皆空無有相， 入於無相處， 諸相悉平等。
The world's various appearances, Are all empty and without characteristics. Entering the place of no characteristics, All characteristics are equal.
唯以一方便， 普入眾世間， 謂知三世法， 悉等虛空性。
Using only one expedient means, They universally enter all worlds, Namely, knowing the dharmas of the three times Are all equal to the nature of empty space.
智慧與音聲， 及以菩薩身， 其性如虛空， 一切皆寂滅。
Wisdom, sound, And the bodhisattva's body, Their nature is like empty space, All are quiescent.
如是十種忍， 佛子所修行， 其心善安住， 廣為眾生說。
These ten kinds of patience, Are practiced by the children of Buddha. Their minds well established, They extensively teach sentient beings.
於此善修學， 成就廣大力， 法力及智力， 為菩提方便。
Skillfully cultivating these, They accomplish vast powers, The power of Dharma and the power of wisdom, As expedient means for bodhi.
通達此忍門， 成就無礙智， 超過一切眾， 轉於無上輪。
Penetrating this gate of patience, They accomplish unobstructed wisdom, Surpassing all beings, Turning the unsurpassed wheel.
所修廣大行， 其量不可得， 調御師智海， 乃能分別知。
The vast practices they cultivate, Their measure cannot be grasped. Only the ocean of the Tamer's wisdom Can discern and know them.
捨我而修行， 入於深法性， 心常住淨法， 以是施群生。
Abandoning self while practicing, They enter the profound nature of dharmas. Their minds always abide in pure Dharma, Thus benefiting all beings.
眾生及剎塵， 尚可知其數， 菩薩諸功德， 無能度其限。
The number of beings and atoms in lands Can still be known, But the merits of bodhisattvas Have no measurable limit.
菩薩能成就， 如是十種忍， 智慧及所行， 眾生莫能測。
Bodhisattvas can accomplish These ten kinds of patience. Their wisdom and practices Cannot be fathomed by sentient beings.