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Chapter 9
9.5 Then the Bhagavān said to the youth Candraprabha, “Young man, the
bodhisattva mahāsattva who wishes327 to attain quickly the highest, complete
enlightenment of perfect buddhahood should become skilled328 in the
patience of profound Dharma.329
9.6 “Young man, how does a bodhisattva mahāsattva become skilled in the
patience of profound Dharma?
“Young man, the bodhisattva mahāsattva should know that all phenomena
are like illusions. [F.25.a] He should know that all phenomena are like
dreams, like mirages, like echoes, like optical illusions, like the moon on
water, like hallucinations,330 like reflections, and like space.
9.7 “Young man, when the bodhisattva mahāsattva knows that all phenomena
are like illusions,331 he is skilled in the patience of profound Dharma. He who
has the patience of profound Dharma has no desire for any phenomenon that
causes desire, has no anger toward any phenomenon that causes anger, and
he has no ignorance regarding any phenomenon that causes ignorance. Why
is that? It is because he does not see that phenomenon; he does not perceive
that phenomenon. He does not see the phenomena and he does not perceive
the phenomena of that which is desired, the desire, or the desirer; that which
angers, the anger, or one who is angry; nor that of which one is ignorant, the
ignorance, or the one who is ignorant. Because he does not see and does not
perceive those phenomena he has no desire, he has no anger, he has no
ignorance, his mind does not regress, and he rests in meditation. He is
without conceptual elaboration. He has crossed over to the other side. He has
reached dry land. He has reached safety. He has attained freedom from
fear.332 He has correct conduct. He has knowledge. He has wisdom. He has
merit. He has miraculous powers. He has memory.333 He has intelligence. He
has realization.334 He has a sense of modesty. He has stability. He has
bodhisattva conduct. He has the austerity of the disciplines of mendicancy.
He is unblemished.335 [F.25.b] He has nothing. He is an arhat. His
defilements have ceased. He has no kleśas. He has power. His mind is
liberated. His wisdom is liberated. He is a thoroughbred stallion.336 He is a
great elephant.337 He has done what had to be done. He has accomplished
what had to be accomplished. He has put down his burden. He has reached
his goals. He has ended engagement with existence. He has liberated his
mind through true knowledge. He is a mendicant who has attained all the
perfect, highest, complete powers of the mind. He is a brahmin.338 He is a
snātaka.339 He is a master of the Vedas.340 He knows the Vedas.341 He is a
śrotriya.342 He is a son of the buddhas. He is a son of the Śākya.343 He has
crushed the thorns.344 He has not left the law behind.345 He has left the
trench barrier behind.346 He has crossed over the trench barrier.347 He has
extracted the splinters.348 He has no illness.349 He is a bhiksu.
̣ He is free from
all bondage. He has been born as a human. He is a good human. He is a
supreme human. He is a great human. He is a human lion.350 He is a human
elephant.351 He is a human stallion.352 He is a human carthorse.353 He is a
human hero.354 He is a human strongman.355 He is a human flower.356 He is
a human lotus.357 He is a human white lotus.358 He is a human tamer.359 He
is a human moon.360 He is an extraordinary human. He is a stainless
human.”361
9.8 Then the Bhagavān, in order to give this Dharma teaching on entering the
patience of profound Dharma, recited these verses:
9.9 “At one time a world appears,
And later the entire world becomes space.
As it was before, so it is afterward.
Know that all phenomena are like that. {1}
9.12 “If you think of a tathāgata who has passed into nirvān ̣a,
His image will appear in your mind.
As he was before, so he is afterward.
Know that all phenomena are like that. {4}
9.30 “The eyes, the ears, and the nose are unreliable.
The tongue, the body, and the mind are unreliable.
If the senses could be relied upon,
What need would there be for the path of the noble ones? {23}
9.32 “If one examines the body back into the past,
There is no body and no conception of a body.
When there is no body and no conception of a body
This is called the lineage of the noncomposite.366 {25}
9.42 “If you feel proud of being renowned for good conduct
And do not dedicate yourself to listening to many teachings,
When the results of your good conduct have been used up
You will afterward experience suffering.371 {35}
9.46 “In the same way, a stupid person without good conduct
May try to escape from composite phenomena.
But without good conduct he is not able to flee,
And will be killed by old age, illness, and death. {39}
9.50 “There was a man375 who was ill and suffering physically.
For many years he could not attain freedom from his illness.
For a long time he was tormented by his illness,
And in order to be cured he went in search of a physician. {43}
9.53 “In the same way, one who has entered homelessness in this teaching,
Who knows of the strengths, the dhyānas, and the powers
But does not dedicate himself to meditation,
Is not endeavouring in what is correct, so how could he attain nirvān ̣a? {46}
9.54 “All phenomena are always empty by nature.
The sons of the jinas have eliminated all things.
The entirety of existence has always been empty.
The emptiness of the tīrthikas is limited. {47}
9.74 Conclusion of the ninth chapter, “The Patience of the Profound Dharma.”