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At that time Universal Worthy Bodhisattva said to all the Bodhisattvas, “Disciples of the Buddha, Bodhisattvas Mahasattvas, should embody ten kinds of patience. If they acquire these patiences, they will attain the Ground of Unhindered Patience of All Bodhisattvas, and be unimpeded and unlimited with respect to all Buddhadharmas. 

What are the ten? They are Patience with Sounds, Patience with the Agreeable, Patience with the State of Mind in which No Mental Objects Arise, Patience in Perceiving All as Illusions, Patience in Perceiving All as Mirages, Patience in Perceiving All as Dreams, Patience in Perceiving All as Echoes, Patience in Perceiving All as Reflections, Patience in Perceiving All as Conjured Effects, and Patience in Perceiving All as the Void. These ten kinds of patience have been proclaimed, are being proclaimed, and shall be proclaimed by all Buddhas in the three periods of time.

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience with Sounds? It means that when he hears the sounds of Dharma being proclaimed by all the Buddhas, he is not alarmed, frightened or overawed. Rather, with deep faith and understanding, he awakens to the Dharma, pursues it with delight, recollects it with a focused mind, learns and practices it, and abides steadfastly in it. This is called Patience with Sounds, the first kind of patience of a Bodhisattva Mahasattva. 

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience with the Agreeable? The Bodhisattva ponders and contemplates all Buddhadharmas, regards them impartially and does not violate them, complies with and understands them, purifies his mind with them, abides properly in and practices them, and enters and becomes accomplished in them. This is called Patience with the Agreeable, the second kind of patience of a Bodhisattva Mahasattva. 

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience with the State of Mind in which No Mental Objects Arise? Disciples of the Buddha, this Bodhisattva Mahasattva perceives neither the slightest dharma coming into being, nor the slightest dharma ceasing to be. Why is this? Where there is no coming into being, there is no ceasing to be. Where there is no ceasing to be, there is no reaching an end. Where there is no reaching an end, there is freedom from defilement. Where there is freedom from defilement, there is no discrimination. Where there is no discrimination, there is no attachment to a location. Where there is no attachment to a location, there is tranquility.  Where there is tranquility, there is renouncing of desires. Where there is renouncing of desires, there is absence of effort. Where there is effortlessness, there is no longing.  Where there is no longing, there is no residing. Where there is no residing, there is no going or coming. This is called Patience with the State of Mind in which No Mental Objects Arise, the third kind of patience of a Bodhisattva Mahasattva.

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Illusions? Disciples of the Buddha, this Bodhisattva Mahasattva realizes that all dharmas invariably are like illusions arising from causes and conditions. Through a single dharma, he understands many dharmas. Through many dharmas, he understands a single dharma. 

Once this Bodhisattva realizes that all dharmas are like illusions, he fathoms lands, beings, and dharma realms. He realizes the equality of worlds, the equality of the appearances of Buddhas, and equality of the three periods of time. He accomplishes all kinds of spiritual powers and transformations.

Just as an illusion is not an elephant, not a horse, not a carriage, not a pedestrian, not a man, not a woman, not a boy, not a girl, not a tree, not a leaf, not a flower, not a fruit, not earth, not water, not fire, not wind, not day, not night, not sun, not moon, not half a month, not one month, not one year, not a hundred years, not one eon, not many eons, not concentration, not distraction, nor is it homogeneous, nor heterogeneous, nor uniform, nor variable, nor broad, nor narrow, nor abundant, nor scarce, nor finite, nor infinite, nor coarse, nor fine, nor any of the various kinds of phenomena or their aspects. The various phenomena are not illusions. Illusions are not the various phenomena. Yet, due to illusions, various different phenomena manifest.

The Bodhisattva Mahasattva is the same way. He regards all worlds as illusory—namely, the world of karma, the world of afflictions, the world of lands, the world of dharmas, the world of time, the world of inclinations, the world of formation, the world of destruction, the world of movement, and the world of deliberate action.

When the Bodhisattva Mahasattva contemplates all worlds as illusory, he perceives no beings coming into being, no beings ceasing to be, no lands coming into being, no lands ceasing to be, no dharmas coming into being, and no dharmas ceasing to be. 

He does not see a past that can be differentiated, a future that is evolving, or a present that maintains its status quo even for the space of a single thought.

He neither contemplates bodhi nor differentiates bodhi. He neither sees the Buddhas’ appearance nor sees the Buddhas’ nirvana. He neither sees them as having dwelt in great vows, nor sees them as having entered the proper position of Buddhahood. He never goes beyond their being equally illusory.

Although this Bodhisattva accomplishes Buddhalands, he knows that lands have no differentiation. Although he is accomplished in the realms of sentient beings, he knows that there is no differentiation among sentient beings. Although he contemplates the entire Dharma Realm, he abides peacefully in the Dharma nature, tranquil and unmoving. Although he comprehends the equality of the three periods of time, he does not violate the convention of differentiating the three periods of time. Although he realizes (the emptiness of) the skandhas and the locations, he forever severs all dependencies. Although he liberates sentient beings, he realizes that all in the Dharma Realm are equal and devoid of the various differences. Although he knows that all dharmas are beyond language and inexpressible, he always speaks the Dharma with infinite eloquence. Although he is not attached to the work of transforming sentient beings, he does not renounce great compassion, and he turns the Dharma wheel to rescue all.  

Although he expounds past causes and conditions for them, he knows that causes and conditions are essentially devoid of evolvement. This is called Patience in Perceiving All as Illusions, the fourth kind of patience of a Bodhisattva Mahasattva. 

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Mirages? Disciples of the Buddha, this Bodhisattva Mahasattva knows that all worldly phenomena resemble mirages. Like mirages, they have no location, are neither inside nor outside, neither existent nor nonexistent, neither annihilated nor eternal, neither of one color nor of many colors nor colorless. They are simply spoken of and manifested according to the beings of the world. 

The Bodhisattva in this way practices genuine contemplation. He understands all dharmas and at once realizes all levels of cultivation, thus attaining perfection. This is called Patience in Perceiving All as Mirages, the fifth kind of patience of aBodhisattva Mahasattva. 

Disciples of the Buddha, what is meant by the Bodhisattva Mahasattva’s Patience in Perceiving All as Dreams? Disciples of the Buddha, this Bodhisattva Mahasattva knows that all worldly phenomena resemble dreams. Like dreams, they are neither of the world nor apart from the world; they are neither of the Desire Realm nor of the Form Realm nor of the Formless Realm; they neither come into being nor cease to be; they are neither defiled nor pure, and yet they make their appearance. 

The Bodhisattva Mahasattva is the same way. He understands all in the world are the same as dreams in their absence of change. They resemble dreams in their (lack of) inherent nature, in the attachments they produce, in their separateness from the inherent nature, in their fundamental nature, in their manifestations, in their lack of disparities, in their discriminatory thinking, and in the insight derived when one awakens from them. This is called Patience in Perceiving All as Dreams, the sixth kind of patience of a Bodhisattva Mahasattva. 

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Echoes? Disciples of the Buddha, this Bodhisattva Mahasattva listens to Buddhas speak the Dharma, contemplates the nature of all dharmas, perfects his study and cultivation, and arrives at the opposite shore. He knows that all sounds are like echoes in that they neither come nor go, but merely seem to exist. 

Disciples of the Buddha, this Bodhisattva Mahasattva contemplates how the Thus Come Ones’ sound comes neither from within nor from without nor from in between within and without. Although he comprehends that their sound comes neither from within nor from without nor from in between, he realizes that the words and phrases spoken are the manifestation of skillful and clever expedients. 

Like echoes in a valley, this sound arises from conditions yet remains unopposed to the Dharma nature. It causes all sentient beings to gain the kind of understanding appropriate to their individual differences, thereby enabling them to cultivate and study. Consider Lord Sakra’s wife, the asuraking’s daughter Saci, who can, without conscious intention, produce a thousand kinds of sound in a single sound. The Bodhisattva Mahasattva is the same way. He enters the realm of nondiscrimination, masters a versatile sound that adapts to beings of different capacities, and eternally turns the Dharma wheel in boundless worlds. 

This Bodhisattva Mahasattva can expertly observe all sentient beings and expound the Dharma to them by means of the hallmark of a vast, long tongue. His voice pervades the lands of the ten directions without hindrance, enabling all therein to hear the Dharma as suited to their individual differences. Though the Bodhisattva knows that sound arises from nowhere, he manifests sounds everywhere. Though he knows there is nothing to say, he extensively expounds all the Dharma. The impartiality of his wonderful voice allows every kind of sentient being to understand in his or her own way and to attain thorough realization through his or her own wisdom. This is called Patience in Perceiving All as Echoes, the seventh kind of patience of a Bodhisattva Mahasattva. 

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Reflections? Disciples of the Buddha, this Bodhisattva Mahasattva is neither born in the world nor dies in the world; is neither within the world nor outside of the world; neither cultivates in the world nor fails to cultivate in the world; is neither the same as nor different from those in the world; neither goes to the world nor fails to go to the world; neither dwells in the world nor does not dwell in the world; and is neither of the world nor beyond the world. 

He neither cultivates the Bodhisattva’s practices nor renounces his magnificent vows. He attaches neither to reality nor to unreality. Although he constantly practices the Dharma of all Buddhas, he is able to manage all worldly affairs. He neither drifts with the worldly currents nor dwells in the Dharma flow. 

It is like how the sun, the moon, men, women, houses, mountains, forests, rivers, springs, and so forth are reflected in oil, water, physical entities, gems, mirrors, and other clear surfaces. A reflection is neither the same as nor different from the oil and other substances; it neither separates from nor merges with them. A reflection neither gets carried adrift in a river or stream nor sinks in a pond or well, appearing therein yet all the while untainted. Sentient beings may perceive a reflection as being at one location and not another, but although objects far and near all have reflections, the distance of a reflection does not correspond to the distance of its object. 

The Bodhisattva Mahasattva is the same way. He can perceive his own body as well as those of others. His wisdom allows him to perceive these states, yet he does not interpret them as dual and speak of himself and others as being different. He simultaneously appears everywhere in his own country and other countries, all of which are distinctively different from each other. 

Just as a seed does not have roots, shoots, stems, nodes, branches, or leaves, yet is capable of producing such things, so too is the Bodhisattva Mahasattva capable in the same way. With expedient means, he distinguishes duality in that which is nondual, and yet he thoroughly understands the nonobstructive reality. This is called Patience in Perceiving All as Reflections, the eighth kind of patience of a Bodhisattva Mahasattva. 

When the Bodhisattva Mahasattva achieves this patience, then without traveling to the lands of the ten directions, he is able to appear everywhere in all Buddhalands. He neither leaves this place nor goes to those places. Like a reflection, he appears everywhere, and thus, his practice is unobstructed. 

He causes sentient beings to perceive his different bodies as having the same material reality as all worldly objects. Yet these different forms are actually not different. Difference and nondifference are mutually nonobstructive. This Bodhisattva is born in the Thus Come One’s lineage, pure and unimpeded in his body, speech, and thought. Therefore, he is able to attain a pure body capable of assuming boundless physical forms. 

Disciples of the Buddha, what constitutes the Bodhisattva Mahasattva’s Patience in Perceiving All as Conjured Effects? Disciples of the Buddha, this Bodhisattva Mahasattva knows that all worldly phenomena resemble conjured effects. That is, all sentient beings’ mental deeds resemble conjured effects, for they result from awareness and thoughts; all worldly activities resemble conjured effects, for they result from discriminations; all misinterpretations of suffering and happiness resemble conjured effects, for they result from delusive craving; all unreal, worldly dharmas resemble conjured effects, for they manifest through language and speech; and all afflictions and distinctions resemble conjured effects, for they result from cognition.

Furthermore, the purifying and taming [of sentient beings] resembles a conjured effect, for it manifests from nondiscrimination; [the Bodhisattvas’] steadfastness throughout the three periods of time resembles a conjured effect, for it is due to impartiality premised on nonarising; the Bodhisattvas’ vow-power resembles a conjured effect, for it is established through extensive cultivation; the Thus Come One’s great compassion resembles a conjured effect, for it is manifested by expediency; and the provisional turning of the Dharma wheel resembles a conjured effect, for it is expressed with eloquence arising from wisdom and fearlessness. 

Such is the Bodhisattva’s understanding of worldly and transcendental conjured effects. His understanding, which is based on direct experience, extensive knowledge, boundless knowledge, factual knowledge, sovereign knowledge, and genuine knowledge, cannot be swayed by delusive views. Nor does his conduct, which conforms to worldly conventions, contravene the truth. 

Consider the analogy of a conjured effect that arises neither from the mind, nor from mental dharmas, nor from karma. It is not subject to retribution. It neither is born in the world nor perishes in the world. It cannot be pursued or grasped. It dwells neither for a long time nor for a brief instant. It neither traverses the world nor departs from the world. It is not bound exclusively to one location, nor does it belong to every location. It is neither measurable nor immeasurable. It neither grows weary and rests, nor is indefatigable. It is neither mortal nor divine, neither defiled nor pure. It undergoes neither birth nor death. It is neither wisdom nor foolishness. It is neither visible nor invisible. It neither relies on the mundane nor enters the Dharma Realm. It is neither intelligent nor dull-witted. There is nothing to grasp at or relinquish. It is neither subject to birth and death nor in nirvana. It neither exists nor does not exist. 

The Bodhisattva travels through worlds in this skillful, expedient manner, cultivating the Bodhisattva Path. Well-versed in the dharmas of all worlds, he sends transformation bodies to them. He is attached neither to the mundane nor to his own body. He does not discriminate with regard to the world or his body. He neither dwells in the world nor is apart from the world. He neither dwells in the Dharma nor is apart from the Dharma. Due to his past vows, he does not forsake a single realm of sentient beings, nor does he regulate only a few realms of sentient beings. He neither distinguishes among dharmas nor fails to distinguish among them. He knows that the Dharma nature neither comes nor goes. Although there is nothing to it, he still fills sentient beings with the Buddhadharma. He understands that dharmas are like conjured effects, neither existent nor nonexistent. 

Disciples of the Buddha, when the Bodhisattva Mahasattva abides in the Patience in Perceiving All as Conjured Effects in this way, he can fulfill the path of bodhi cultivated by all Buddhas and bring benefit to all beings. This is called Patience in Perceiving All as Conjured Effects, the ninth kind of patience of a Bodhisattva Mahasattva. 

When the Bodhisattva achieves this patience, everything he does resembles a conjured effect. He does not rely on any Buddhaland, cling to any worldly thing, or make distinctions within the Buddhadharma. Yet, he proceeds toward the Buddhas’ bodhi without weariness, cultivates the Bodhisattva practices, and renounces all confusion. Though he has no body, he manifests every kind of body. Though he has no abode, he dwells in every land. Though he has no form, he manifests every form. Though he is not attached to reality, he clearly perceives the impartial and perfect Dharma nature. 

Disciples of the Buddha, since this Bodhisattva Mahasattva does not rely on any dharma whatsoever, he is named the “Liberated One.” Having cast out all faults, he is named the “Disciplined One.” Unwavering and unflinching, he pervasively enters the assemblies of all Thus Come Ones and is known as “One with Spiritual Powers.” Having attained skillful means with regard to the nonarising of dharmas, he is named the “Non-Retreating One.” Endowed with such powers that even Sumeru and the Iron Ring Mountains cannot obstruct him, he is named the “Unobstructed One.” 

Disciples of the Buddha, what is the Bodhisattva Mahasattva’s Patience in Perceiving All as the Void? 

Disciples of the Buddha, this Bodhisattva Mahasattva understands that all dharma realms resemble the void in that they have no attributes; all worlds resemble the void in that they do not arise; all dharmas resemble the void in that they are nondual; all sentient beings’ deeds resemble the void in that there is nothing done; all Buddhas resemble the void in that they do not make distinctions; all Buddhas’ powers resemble the void in that they are undifferentiated; all dhyana–samadhis resemble the void in that the three periods of time become equal; all dharmas that are spoken resemble the void in that they cannot be verbalized; and all Buddhas’ bodies resemble the void in that they are free from attachment and impediment. The Bodhisattva thus uses the expedient of perceiving all as the void to fathom that all dharmas do not exist.  

Disciples of the Buddha, when the Bodhisattva Mahasattva comprehends all dharmas by means of the wisdom of the Patience of Perceiving All as the Void, he attains a body and bodily karma that resemble the void, speech and speech karma that resemble the void, and a mind and mental karma that resemble the void. 

Just as the void sustains all dharmas so that there is neither production nor destruction, the Bodhisattva Mahasattva’s Dharma body likewise is free from birth and death. Just as the void is indestructible, the Bodhisattva Mahasattva’s wisdom and powers likewise are indestructible. Just as the void serves as the refuge for all in the world yet itself is not dependent on anything, the Bodhisattva Mahasattva likewise is the refuge for all dharmas yet all the while independent.  

Just as the void is beyond birth and death yet accommodates all births and deaths in the world, the Bodhisattva Mahasattva likewise is without aims or achievements yet manifests aims and achievements, leading all those in the world to cultivate purity. Just as the void lacks boundaries, yet can manifest infinitely many boundaries, the Bodhisattva likewise has no karma or retribution, yet is able to manifest all sorts of karma and retribution. 

Just as the void neither travels nor remains still, yet can reveal all sorts of magnificence, likewise the Bodhisattva Mahasattva neither travels nor remains still, yet is able to discern all practices. Just as the void neither has form nor lacks form, yet can display all the various forms, likewise the Bodhisattva has neither worldly nor transcendental form, yet can display all forms. 

Just as the void is neither distant nor close, yet lasts forever and manifests all things, likewise the Bodhisattva Mahasattva is neither distant nor close, yet is able to dwell forever and display all the practices of Bodhisattvas. 

Just as the void is neither clean nor polluted, yet not apart from cleanliness and pollution, likewise the Bodhisattva Mahasattva is neither impeded nor unimpeded, yet not apart from impediment and nonimpediment. 

Just as the whole world appears before the void, yet the void does not appear before the whole world, likewise all dharmas appear before the Bodhisattva Mahasattva, yet he does not appear before all dharmas. 

Just as the void enters all and knows no bounds, likewise the Bodhisattva Mahasattva enters all dharmas and his Bodhisattva resolve knows no bounds. 

Why is that? The reason is that what the Bodhisattva does is like the void. That is to say, all his cultivation, all his adornment and purification, and all his accomplishments are completely impartial, being of one single substance, flavor, and capacity, and resembling the void in its purity and all-pervasiveness. 

In this way the Bodhisattva certifies to the knowledge of all dharmas and does not discriminate among any of them. He adorns and purifies all Buddhalands, perfects all independent bodies, and discerns all directions without confusion.  

He possesses all powers and cannot be vanquished. He has perfected all the boundless meritorious virtues, plumbed the depths of all profound dharmas, and mastered all Paramitas.  

Sitting on all vajra seats everywhere, he universally utters sounds that accord with all kinds of beings. He turns the Dharma wheel for the sake of those in all worlds without ever missing the right opportunity. This is called Patience in Perceiving All as the Void, the tenth kind of patience of a Bodhisattva Mahasattva. 

The Bodhisattva Mahasattva, upon accomplishing these kinds of patience, attains a body that comes from nowhere, since it goes nowhere. He attains a body that is unproduced, since it never ceases to be. He attains a body that is unmoving, since it never decays. He attains a body that is unreal, since it is beyond falseness. He attains a body of a single attribute, since it is free of attributes. He attains limitless bodies, since the Buddhas’ powers are limitless. He attains an impartial body, since it is identical to Thusness. He attains an undifferentiated body as a result of impartially contemplating the three periods of time. 

He attains a body that reaches all places, since his pure eyes perceive impartially without hindrance. He attains a body free from desires, since he knows that all dharmas neither unite nor separate. He attains a body as boundless as the void, since he has a treasury of blessings and virtue as inexhaustible as the void. He attains a body endowed with impartial eloquence based in the infinite and perpetual Dharma nature because he knows that the marks of all dharmas are just a single mark and that their nature is no-nature, like the void. 

He attains a body of measureless and unobstructed sound, because he is unobstructed like the void. He attains a body endowed with all skillful, pure Bodhisattva practices, because he is unhindered in all places like the void. He attains a body of the successive continuity of the oceans of all Buddhadharmas, because like the void it cannot be brought to an end. He attains a body that can display limitless Buddhalands in every Buddhaland, since he is free from greed and attachment, and is boundless like the void. He attains a body that can display all sovereign dharmas without rest, for he resembles the void and the ocean in their boundlessness.

He attains a body of all indestructible and solid strengths, as a result of sustaining all worlds like the void. He attains a body endowed with keen faculties and as strong and indestructible as vajra, because like the void he cannot be burned by any of the kalpic fires. He attains a body with the strength to uphold the entire world as a result of having power of wisdom like the void.