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.
Disciples of the Buddha, these are the ten kinds of patience of a Bodhisattva Mahasattva.
At that time Universal Worthy Bodhisattva Mahasattva, wishing to restate the meaning of his teachings, spoke the following verses:
Take, for example, a person in the world who
Learns of the site of a treasure trove;
The prospect of uncovering it
Is cause of great joy in his heart.
That is what happens when the greatly wise
Bodhisattva, true disciple of the Buddha,
Encounters the Dharma of all Buddhas
Which is profound, tranquil, and markless.
Upon hearing this profound Dharma,
His mind is set at peace,
Free from panic and terror,
Free from every fear.
The Great Knight in quest of bodhi
Hears this extensive sound.
With a mind pure and patient,
He is free of doubt in this regard.
Mindful of the Dharma he has heard
In all its profound, subtle wonder,
He is bound to accomplish All-Wisdom
And be a great teacher for humans and gods.
The Bodhisattva who hears this sound
Rejoices in his heart
And brings forth a resolute vow
To seek the Dharma of all Buddhas.
Through his delight for bodhi,
His mind is gradually subdued
And his faith made to grow;
He neither opposes nor disparages the Dharma.
Hence when he hears this sound,
In his mind patience takes root,
Wherein he dwells without wavering
To cultivate the Bodhisattva’s practices.
In his quest for bodhi,
He focuses his cultivation on its path—
Vigorous and never retreating,
He dismisses no beneficial restraints.
Seeking the path of bodhi,
His mind is free from fear.
Hearing the Dharma, he grows more vigorous
In presenting offerings to the Buddhas to delight them.
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