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Reading The Flower Adornment Sutra, Book 29
Keywords:
AI Suggested Keywords:
Book 29 - The Ten Acceptances
Thomas Cleary Translation
The talk discusses "The Ten Acceptances" from Book 29 of "The Flower Adornment Sutra," focusing on the profound teaching of accepting various aspects of reality as reflections of enlightenment. It emphasizes concepts such as the acceptance of teachings, non-origination, illusoriness, and space-like nature, highlighting how enlightening beings perceive and interact with the world, manifest spiritual capacities, and fulfill the Buddha path without attachment or discrimination.
- "The Flower Adornment Sutra" (Book 29):
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Translated by Thomas Cleary, this text is central to the discussion, expounding on ten key acceptances that are crucial for understanding the non-dual nature of reality and reaching "unhindered acceptance" in the realm of enlightenment.
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The Ten Acceptances:
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Essential teachings that include acceptance of voice, non-origination, illusoriness, and space-like nature, these concepts underpin the understanding of reality as inherently void and equal in essence, facilitating the discernment of the true nature of phenomena.
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Enlightening Being's Practices:
- Highlighted as pathways that utilize the Ten Acceptances to realize profound truths, these practices support the cultivation of virtues and wisdom beyond ordinary comprehension, aiming to benefit all sentient beings and achieve unexcelled enlightenment.
The discussion serves as a deep examination of the philosophical underpinnings of these teachings and their application for practitioners on the path to enlightenment.
AI Suggested Title: Embracing Reality's Enlightened Reflections
Book 29, The Ten Acceptances. Then the great enlightening being universally good said to the enlightening beings, Offspring of Buddha, great enlightening beings have ten kinds of acceptance. If you acquire these acceptances, you will manage to arrive at the stage of unhindered acceptance." What are the ten? They are acceptance of the voice of the teaching, conformative acceptance, acceptance of the non-origination of all things, acceptance of illusoriness, acceptance of being mirage-like, acceptance of being dream-like, acceptance of being echo-like, acceptance of being like a reflection, acceptance of being phantom-like, acceptance of being space-like. These ten acceptances have been expounded, are being expounded, and will be expounded by the Buddhas of past, present, and future.
[01:07]
What is Great Enlightening Being's acceptance of the voice of the teaching? It means when they hear the teachings expounded by the Buddhas, they are not startled or frightened or overawed. They believe deeply, understand, appreciate, aim for, concentrate on, remember, practice, and abide by them. This is called great enlightening beings' acceptance of the voice of the teaching. What is great enlightening beings' conformative acceptance? It means they contemplate the teaching, investigate it, impartially conform to it without opposition, comprehend it, purify their minds, live correctly by the teaching, apply it, enter into it, and fulfill it. This is called Great Enlightening Being's second acceptance, that of conforming to the teaching.
[02:10]
What is Great Enlightening Being's acceptance of the non-origination of things? These Great Enlightening Beings do not see that there is anything at all that originates, and do not see that there is anything at all that perishes, Why? If there is no origination, there is no perishing. If there is no perishing, there is no extinction. If there is no extinction, they are free from defilements. If they are free from defilements, there is no differentiation. If there is no differentiation, there is no location. If there is no location, there is quiescence. If there is quiescence, there is detachment from desire. If there is detachment from desire, there is no doing. If there is no doing, there is no wish. If there is no wish, there is no dwelling. If there is no dwelling, there is no coming and going.
[03:14]
This is called great enlightening beings' acceptance of the non-origination of things. what is great enlightening beings acceptance of illusoriness these great enlightening beings know that all things are like illusions and arise from causes and conditions in one thing they understand many things and in many things they understand one thing these enlightening beings knowing the illusoriness of things, comprehend lands, comprehend sentient beings, comprehend the cosmos, comprehend the equality of worlds, comprehend the equality of appearances of Buddhas, comprehend the equality of past, present, and future, and accomplish various spiritual powers and mystic transformations. Just as illusions are not elephants, not horses, not chariots, not walking, not men, not women, not boys, not girls, not trees, not leaves, not flowers, not fruits, not earth, not water, not fire, not wind
[04:36]
not day, not night, not a day, not a month, not a fortnight, not a year, not a hundred years, not an eon, not many eons, not stable, not confused, not pure, not alloyed, not one, not variegated, not broad, not narrow, not many, not few, not finite, not infinite, not gross, not subtle, not any things at all. Variety is not illusion. Illusion is not various. Yet by illusion are manifested all kinds of different things. In the same way do great enlightening beings look upon all worlds as illusory. That is, the worlds of action, the worlds of affliction, the worlds of lands, the worlds of phenomena, the worlds of time, the worlds of dispositions, the worlds of becoming, the worlds of decay, the worlds of movement, the worlds of creativity.
[05:53]
When great enlightening beings see all worlds as like illusions, they do not see beings born or dying. They do not see countries born or perishing. They do not see phenomena born or perishing. They do not see a past that can be differentiated. They do not see a future that has a beginning. They do not see a present that remains for even a moment. They do not examine enlightenment, do not discriminate enlightenment, do not see Buddhas emerging, do not see Buddhas passing away into nirvana, do not see abiding by great vows, do not see entry into the absolute, do not go out of the essence of equality. Though these enlightening beings develop Buddha lands, they know lands have no differentiation. Though they develop sentient beings, they know sentient beings have no differentiation.
[06:58]
Though they examine the cosmos, yet they abide peacefully in the essence of reality, silent and unmoving. Though they realize past, present, and future are equal, yet they do not oppose the distinction of past, present, and future phenomena. Though they are fully complete in physical, mental, and sense elements, they do not rely on anything. Though they liberate sentient beings, yet they know the cosmos is impartial and makes no distinctions. though they know all things are beyond words and cannot be verbally explained yet they always explain things with inexhaustible powers of analysis though they are not attached to the work of teaching beings Yet they do not give up great compassion, turning the wheel of teaching to liberate all. Though they reveal to them past causes and conditions, yet they know that conditionality has no movement.
[08:05]
This is called great enlightening beings' acceptance of illusoriness. what is great enlightening beings acceptance of being mirage like these great enlightening beings know that all worlds are like mirages just as mirages have no location are not inside or outside not existent or non-existent not finite or eternal, not uniform or multiform or formless, but just expressed in conventional terms, in the same way do enlightening beings truly see and know all things." actually realizing this of all things, attaining complete acceptance. This is called enlightening beings' acceptance of being mirage-like. What is great enlightening beings' acceptance of being dream-like? Here, great enlightening beings know all worlds are like dreams.
[09:09]
just as dreams are neither of the world nor apart from the world not of the realm of desire not of the realm of form not of the formless realm not arising not disappearing not defiled not pure, and yet obviously manifest. In the same way do enlightening beings know all worlds to be like dreams, unchanging, because of being free like dreams, because of clinging like dreams, because of being inherently unconnected like dreams, because of being like the basic nature of dreams, because of being like vision in dreams. Because of being undifferentiated like dreams, because of being like thoughts and dreams, because of being as when awakening from a dream, this is called great enlightening beings acceptance of being dreamlike. What is great enlightening beings acceptance of being echo-like?
[10:13]
Here the great enlightening beings, hearing Buddhas explain the truth, seeing into the nature of things, applying this practically, achieving realization and reaching the other shore, know that all sounds are the same as echoes, with no coming or going appearing in this way. The great enlightening beings observe the voice of the Buddhas as emerging without emerging from inside or outside or both. Though they understand that this voice does not emerge from inside, outside or both, yet it is possible to produce skillful expressions to accomplish explanation. Like echoes in a valley, it is produced by conditions and is not at variance with the nature of things. It enables sentient beings each to understand according to kind and to be able to practice this learning.
[11:15]
Just as the spouse of the emperor of gods can produce a thousand tones in one sound, without consciously trying to do so, so also do great enlightening beings enter the realm of non-discrimination, develop a voice that skillfully adapts to different types, and forever turn the wheel of the teaching in boundless worlds. These enlightening beings skillfully observe all beings and preach to them with a universal tongue, their voices pervading all lands in the ten directions unhindered, causing all to hear the teaching differently according to their needs. Though they know sound has no origin, they manifest the sound of their voice everywhere. Though they know there is nothing to say, they extensively explain all things. Their wondrous voice is impartial. All understand it according to species and type, while the enlightening beings comprehend this all by means of their knowledge.
[12:23]
This is called great enlightening beings' acceptance of being echo-like. what is great enlightening beings acceptance of being like a reflection these great enlightening beings are not born in the world do not die in the world they are not in the world not outside the world they do not act in the world yet are not inactive in the world. They are not the same as the world yet are not different from the world. They do not go to the world nor do they not go to it. They do not dwell in the world nor do they not dwell in the world. They are not worldly or unworldly. They are not cultivating the practices of enlightening beings, yet they do not give up their great vow. They are neither real nor unreal. Though they always carry out all Buddha teachings, yet they are able to manage all mundane affairs.
[13:26]
They do not follow the mundane stream, nor dwell in the religious stream. Just as the sun, moon, men, women, houses, mountains, rivers, springs, and so on are reflected in anything clear in oil, water, a jewel, a mirror, and so on. And the reflections are neither one with nor different from the oil, water, jewel, or mirror are neither separated nor united. not flowing along in river currents, not sinking in lakes or wells, appearing therein without being affected. And people know that such and such a reflection is in such and such a place and not elsewhere. And though things far and near cast their reflections, there is no corresponding distance of the images from one another. Similarly, great enlightening beings know their own bodies and others' bodies are all spheres of cognition and do not understand them dualistically as self and others and simultaneously appear in their own lands and other lands.
[14:43]
just as there are no roots sprouts stalks nodes branches or leaves in a seed yet it can produce these things so also do great enlightening beings distinguish duality in that which is non-dual their skill and means completely fluid and all-encompassing without blockage this is called great enlightening beings acceptance of being like a reflection When great enlightening beings achieve this acceptance, though they do not travel to the lands of the ten directions, yet they can appear in all Buddha lands, neither leaving here nor going there. They are like reflections appearing everywhere, unhindered wherever they go, causing sentient beings to see different bodies with the same appearance of solidity as the world. However, these differentiations are not differentiation.
[15:47]
Difference and non-difference do not obstruct one another. These great enlightening beings are born from the lineage of the Buddhas. Their bodies, speech, and minds are pure and unimpeded, so they are able to acquire pure bodies of boundless forms. What is Great Enlightening Being's acceptance of being phantom-like? These Great Enlightening Beings know all worlds are like phantoms. That is, all sentient beings are phantoms of mentalization, being created by consciousness and thought. All worldly realms are phantoms of acts and conditioning being created by discrimination. All pain and pleasure are phantoms of delusion being produced by arbitrary clinging. All worlds are phantoms of unreal phenomena being made apparent by verbalization. All afflictions are phantoms of discrimination being created by thoughts.
[16:52]
There is also the phantom of pure pacification being manifested by non-discrimination. the phantom of not changing through time because of the equality of the uncreate, the phantom of enlightening beings' willpower because of their extensive practices, the phantom of Buddha's great compassion based on expedient demonstrations, the phantoms of means of teaching being expounded by wisdom, expertise, and intellectual powers. Thus do enlightening beings know mundane and transmundane phantoms. They know them by direct experience, with extensive knowledge, boundless knowledge, factual knowledge, independent knowledge, true knowledge, incapable of being overturned by false views, going along with the events of the world without loss or corruption.
[17:58]
just as a phantom does not arise from the mind or from mental states does not arise from action does not experience consequences is not born in the world does not die in the world cannot be pursued, cannot be grasped or touched, is not long lasting, is not momentary, is not acting in the world, is not apart from the world, is not bound to one location, is not ubiquitous, is not finite, is not infinite, does not weary or rest, is not unwearying or unceasing, not ordinary, not holy, not defiled, not pure, not born, not dead, not wise, not foolish, not seen, not unseen, not based in the world, not entering the reality realm, not clever, not dull, not grasping, not non-grasping, not birth and death, not nirvana, not existence, not non-existence,
[19:18]
In the same way do enlightening beings course through the world by skill and means, cultivating the path of enlightening beings, knowing worldly phenomena, multiplying their bodies for phantom-like travel, not clinging to the world, not attached to their own bodies, not conceptualizing anything in the world or themselves, not dwelling in the world, not leaving the world, not dwelling on things, not aloof from things. Because of their fundamental vow, they do not abandon a single sentient being. They do not guide only a few sentient beings. They do not discriminate things, yet are not indiscriminate. They know the nature of things has no coming or going, and though they have no existence, they fulfill the Buddha teachings, knowing everything is like a phantom, neither existent nor non-existent.
[20:21]
When great enlightening beings thus abide in acceptance of being phantom-like, they are able to fulfill the path of enlightenment of all Buddhas and benefit living beings. This is called enlightening beings' acceptance of being phantom-like. When great enlightening beings achieve this acceptance, like magicians, everything they do is phantom-like. They do not dwell on anything in any Buddha land, do not cling to the world, tirelessly proceed toward enlightenment without producing false ideas about the Buddha teachings, cultivate the practices of enlightening beings, and get rid of delusion. Though they have no body, yet they manifest all bodies. Though they have no abode, yet they abide in myriad Buddha lands. Though they have no form, yet they manifest myriad forms. Though they do not cling to ultimate truth, yet they clearly perceive the essential nature of things impartially and completely.
[21:30]
These great enlightening beings, not relying on anything, are called liberated, Having shed all errors, they are called disciplined. Entering the congregations of all Buddhas everywhere without moving, they are called masters of spiritual power. Well versed in the truth of non-origination, they are called unregressing. Imbued with all powers which even mountains cannot impede, they are called unobstructed. What is Great Enlightening Being's acceptance of being space-like? These great enlightening beings understand that all phenomena are like space because they are signless. All worlds are like space because they have no origin. All things are like space because they are non-dual. All actions of sentient beings are like space because they have no course. All Buddhas are like space because they have no discrimination.
[22:36]
All Buddha's powers are like space because they have no distinctions. All meditation concentrations are like space because of equality of past, present, and future. All the principles the Buddhists teach are like space because they cannot be explained in words. All Buddha bodies are like space because they have no attachment and no obstruction. In this way, enlightening beings, by means of the device of being space-like, comprehend that all things have no existence. When great enlightening beings comprehend all things by the knowledge that recognizes and accepts their space-like nature, they acquire space-like bodies, space-like physical action, space-like speech, space-like minds, and space-like mental action.
[23:37]
Just as space, the harbor of all things, is not born and does not perish, so also are all the bodies of realities of great enlightening beings unborn and imperishable. Just as space is indestructible, similarly are the powers of knowledge of great enlightening beings indestructible. Just as all worlds rest in space while space rests on nothing, Similarly, all true teachings rest on great enlightening beings while they rest on nothing. Just as space, without any origin or destruction, can hold the origin and destruction of all worlds, similarly, great enlightening beings, without aim or attainment, can show aim and attainment, causing all worldlings to cultivate purity Just as space without direction or angles can manifest innumerable directions and angles, similarly great enlightening beings without actions or consequences are able to show all kinds of actions and consequences.
[24:57]
just as space is not walking or standing, yet can reveal all kinds of postures and movements. Similarly, great enlightening beings are not walking or standing, yet can differentiate all movements. just as space is not form and not not-form, yet can reveal all kinds of forms. Similarly, great enlightening beings are not mundane corporeality or transmundane corporeality, yet can manifest all forms. just as space is not old or new, yet can perdure, revealing all things. Similarly, great enlightening beings are not ancient or recent, but can perdure, revealing the practices carried out by enlightening beings. Just as space is not clean or dirty, yet is not apart from cleanness and pollution, similarly, great enlightening beings are not obstructed or unobstructed, yet are not apart from obstruction and non-obstruction.
[26:13]
Just as all worlds appear to space, while space does not appear to all worlds, similarly, all things appear to great enlightening beings, while great enlightening beings do not appear to all things. Just as space penetrates everywhere without boundaries, similarly, great enlightening beings penetrate all things, yet their minds have no boundaries. Why is this? Because enlightening beings' doings are like space. That is to say, all their practices, all their purifications, and all of their accomplishments are all impartial, of one substance, one flavor, one essence, of the same measure as space, pure and all-pervasive. Thus do they witness and know all things without fabricated notions of things, purify all Buddha lands, perfect all supporting bodies, comprehend all realms without confusion,
[27:23]
embody all powers which are indestructible, fulfill all virtues which are boundless, arrive at the realm of all profound truths, master the paths of all ways of transcendence, sit on all adamantine seats of enlightenment everywhere, utter all voices adapting to all species, and operate the cycles of the Dharma for all worlds according to proper timing. This is called great enlightening beings' acceptance of being space-like. When great enlightening beings attain these acceptances, they acquire a body that does not come from anywhere because it does not go anywhere. They acquire a birthless body having no extinction. They acquire a motionless body having no disintegration. They acquire an insubstantial body being beyond falsehood.
[28:29]
They acquire a uniform body being formless. They acquire an infinite body, the power of Buddhahood being infinite. They acquire an impartial body being the same characteristic of thusness. They acquire an undifferentiated body, seeing past, present and future as equal. They acquire a body that reaches everywhere, their pure eye perceiving equally without obstruction. They acquire a body free from the realm of desire, knowing that all phenomena neither form nor dissolve. They acquire a body as boundless as space, their store of virtue being as inexhaustible as space. They acquire a body of endless knowledge of the equality of the nature of things, knowing the forms of all things are one form and their nature is natureless like space.
[29:35]
They acquire a body of infinite unobstructed sound being unopposed and unobstructed like space. They acquire a body of pure action of enlightening beings endowed with all skills being unhindered in all places like space. They acquire a body of continuity of succession of the oceans of all Buddha teachings because, like space, they cannot be brought to an end. They acquire a body manifesting infinite Buddha lands within all Buddha lands, being free from greed and detachment, unbounded as space. They acquire a body ceaselessly manifesting all aspects of miraculous power, being boundless as the sky and ocean. They acquire a body of indestructible durable strength, sustaining all worlds like space.
[30:38]
They acquire a body with all senses clear and sharp, indestructible as adamant, because, like space, they cannot be burned by the fires that end in aeon. They acquire a body of power to hold all worlds, their power of knowledge being like space. These are called the Ten Acceptances of Enlightening Beings. Then the Great Enlightening Being, universally good, in order to restate this teaching, spoke these verses. Just as people of the world hearing of a mine of jewels become glad at heart because they can obtain them, so enlightening beings endowed with great wisdom, hearing the Buddha's teaching, the most profound character of nullity, become calm at heart when they hear this teaching. They are not startled or frightened, nor are they overawed.
[31:42]
Great beings seeking enlightenment, hearing this grandiose message, minds pure, able to accept, have no doubt about it. thinking to themselves that by hearing this exceedingly profound and subtle teaching, they will become omniscient guides of heaven and earth. Enlightening beings hearing this message are very glad at heart, producing steadfast determination, vowing to seek the Buddha's truths. Because they incline to enlightenment, their minds are gradually tamed. It causes their faith to grow, not repudiating truth. Therefore, hearing this message, their minds are able to accept it. Immutable, stable, they cultivate enlightening practice. In their quest for enlightenment, they proceed wholeheartedly toward that path.
[32:46]
Diligent, vigorous, never turning back, they do not cast off the yoke of virtues. Because they seek enlightenment, their minds are without fear. Hearing the truth, they become yet braver and serve the Buddhas, gaining rapport with them. As someone of great fortune who has found a treasure of gold makes whatever ornaments are suitable to wear, so do enlightening beings, hearing this most profound doctrine, think and increase the ocean of knowledge, thereby cultivating conformity to the teaching. the existence of things they know accordingly the non-existence of things they also know accordingly as the truth of the teaching is thus thus do they know all things Achieving a pure mind, thoroughly clear, full of joy, they know things arise from conditions and vigorously cultivate practice.
[33:52]
They see all things impartially and comprehend their inherent nature. Not straying from the Buddha's teaching, They are aware of all things. Their determination is always firm as they purify enlightenment. Immovable as mountains, single-mindedly seeking true awakening with a mind inspired to effort, they also cultivate the path of concentration, practicing diligently for countless eons with never any regression or digression. the principles enlightening beings enter are the sphere of action of buddhas able to know them thoroughly their minds without aversion or sloth as the peerless one teaches they look upon things impartially Without impartial acceptance, none can attain equanimous knowledge.
[34:54]
Following the Buddhist teaching, they accomplish this facet of acceptance. They know things as they are, yet have no notion of things. All the gods of the 33 heavens eat from the same vessel, yet their food is not the same. The various foods they eat do not come from the ten directions. They spontaneously appear in the vessel according to the actions of the gods. In the same way do enlightening beings observe all phenomena as arising from conditions. Having no origin, they have no destruction. Having no destruction, they have no extinction. If there is no extinction, there is no defilement. In the changing things of the world, they know there is no change. There being no change, there is no location, and no location means nullity.
[35:57]
Their minds without attachment, they vow to liberate all the living, thinking only of the Buddha way, never distracted or perturbed, ever with compassionate will, acting expediently in the world. Diligently seeking the ten powers, they are in the world without lingering. Without coming or going, they expediently teach the truth. These acceptances are supreme, comprehending truth without end, entering the cosmos of reality, yet actually without entering anywhere. Enlightening beings abiding in these acceptances see the Buddhas everywhere, simultaneously giving them directions. This is called getting the joy of Buddhahood. They comprehend the nullity and purity of all things of all times, yet can influence sentient beings into the path of virtue.
[37:03]
The various things of the world are all illusory. If one can know this is so, one's mind will be unshakable. All acts are born from mind. Therefore, it is said, mind is like magic. If one gets rid of this false imagination, one extinguishes all paths of existence." Just as a skillful magician causes forms to appear, causing the masses to crave them in vain while they ultimately get nothing, so also is the world. All in it is illusion, without essence or origin, yet appearing variously. Liberating living beings, letting them know things are illusory, living beings, too, are not other than illusion. On comprehending illusion there are no living beings. Living beings and lands, all things there are in all times, in the same way, without exception, are all illusory.
[38:11]
Making illusory forms of women and men Elephants, horses, cattle and sheep, houses, ponds, springs and such, gardens, groves, flowers and fruits, illusory things have no awareness and also have no abode. Ultimately of the character of nullity they only appear according to imagination. Enlightening beings are able to see things of the world this way. All things, existent and nonexistent, they realize are illusions. Living beings and lands are made by various acts. Entering the realm of illusion, they have no attachment therein. Thus attaining skillfulness, they are tranquil, free from folly. In the state of non-obstruction manifesting great power everywhere, the courageous offspring of Buddha accordingly enter the sublime teaching, accurately perceiving all conceptions as wrapping up the world in their mesh, the conceptions like mirages causing beings to misunderstand.
[39:25]
Enlightening beings, knowing conceptions well, get rid of all delusions. Living beings, each different, are not the same in form and type. Enlightening beings understand these are all conceptions, all without true reality. All beings in the ten directions are shrouded by conceptions. If they would give up erroneous views, they would end their conceptions of the world. The world is like a mirage, differentiated because of conceptions. Knowing the world is an ideation, one is freed from delusion of thought, view, and mind. just as a mirage in the heat people think is water yet the water does not exist and the wise should not seek it the same is true of sentient beings worldly states are all non-existent like mirages existing in the perception
[40:31]
This is the realm of the unobstructed mind. If one detaches from conceptions, one will get rid of false descriptions, liberating all the ignorant who are attached to ideas. Avoiding pride and conceit, eliminating conceptions of the world, dwelling on the point of extinction and infinity, this is Enlightening Being's method. Enlightening beings realize things of the world are all like dreams, neither having nor lacking location, eternally null in essence. All things have no discrimination. Like dreams, they are not different from mind. The worlds of past, present, and future are all like this. The substance of dreams has no birth or destruction and also has no location. The three worlds are all like this.
[41:34]
Those who see this are freed in mind. Dreams are not in the world, nor are they unworldly. Not discriminating these two, one enters the stage of acceptance. Just like seeing in dreams various different forms, so also is the world no different from a dream. Those in dream concentration realize all in the world is like a dream, not the same and not different, not one and not various. The acts of beings and lands, polluted and pure, they understand all are equal to dreams. The practices of enlightening beings, as well as their great vows, they understand are all like dreams, no different from the world. Realizing the world is empty, they do not destroy the things of the world like long, short, and such forms as seen in a dream.
[42:41]
This is called acceptance of the dreamlike. Understanding things of the world by this, one swiftly attains unhindered wisdom to liberate sentient beings. Cultivating such practice produces broad understanding knowing well the nature of things without mental attachment to things. All the various sounds and voices of all realms of the world are not internal or external. Realizing all are like echoes, like hearing all kinds of echoes, the mind doesn't discriminate. When enlightening beings hear sounds, their minds are also like this. Looking to the Buddhas and listening to the sound of their teachings, their discourses without number, though they hear, they are not attached as echoes come from nowhere so do the voices they hear yet they can distinguish the principles and not violate or mistake them they understand utterances while not discriminating among voices
[43:55]
Knowing all voices are empty and null, they broadcast pure, clear sounds. Understanding truth is not in words, they enter the worldless realm, yet can explain in words like echoes filling the world. They know the ways of speech and are vocally well-equipped. While knowing the nature of sound is null, they speak the language of the world. According to the voice of the world, they show the same differentiations, their voice pervading everywhere, awakening living beings. Enlightening beings attaining this acceptance influence the world with a pure message, skillfully explaining past, present, and future without attachment to the world. Because they want to help the world, they single-mindedly seek enlightenment, while always entering the nature of things without discriminatory thought therein.
[45:02]
They see all worlds to be null, devoid of intrinsic nature, yet always cultivate practice intently in order to benefit beings. Not dwelling in the world, not leaving the world. They do not rely on anything in the world. Reliance cannot be found. They know the nature of the world and are not attached to that nature. While they do not rely on beings, They teach beings to transcend. They know the inherent nature of everything in the world. Understanding things are not dual. They still have no attachment to non-duality. Their minds are not apart from the world, nor do they dwell on the world. It is not outside the world that they cultivate all knowledge. Just as reflections in water are not inside or outside, enlightening beings seeking enlightenment know the world is not the world.
[46:07]
They do not dwell in or leave the world because the world is inexplicable. and they are not inside or outside appearing in the world like reflections entering this profound truth they are thoroughly purified not giving up their original vow they are radiant lamps of wisdom worlds without bound their knowledge enters all equally edifying beings everywhere they cause them to give up attachments contemplating the most profound truth aiding living beings henceforth they enter into knowledge and cultivate all its ways Enlightening beings examine all things, clearly realize all are like phantoms, and carry out phantom-like practice, never giving it up. Conforming to phantom-like nature, they practice the way of enlightenment.
[47:08]
All things are like phantoms, and so is enlightening beings' practice." All worldly realms and infinite acts are equally phantom-like, ultimately resting in nullity. The Buddhas of all times are all like phantoms, too. Originally vowing to perform certain deeds, they metamorphose into Buddhas. Buddhas liberate phantom beings by great kindness and compassion. The liberation is also phantom-like. By phantom power they teach them. Knowing the world is all phantom-like, they do not discriminate worldly realms. Phantom phenomena, various, different, all come from differences of action. cultivating enlightening practices, adorning phantom treasuries with the rays of infinite goodness, they make the world according to deeds.
[48:12]
Phantom-like things are beyond conception and they do not conceptualize things. Both things and concepts are null and void. Such is enlightening beings' practice. The sea of phantoms understood by knowledge The fandom nature stamps the world. Fandoms are not things born and perishing. The same is true of knowledge. The tenth acceptance clearly sees sentient beings and phenomena are null and void in essence, like space with no location. Attaining this space-like knowledge, one is forever free from grasping and clinging. Like space, it has no variation and is unobstructed in the world. Achievement of acceptance of being like space is, like space, inexhaustible. Objects are like space, yet one does not think of them as space.
[49:16]
Space has no intrinsic nature, and yet it is not nothingness, but has no variation. The power of knowledge is also like this. Space has no beginning, no middle, and no end. Its measure cannot be found. Enlightening beings' knowledge is also thus. Thus observing the nature of things all like space, with no origin or destruction, is the attainment of enlightening beings, themselves abiding in the principle of being space-like. They also explain it to others, conquering all demons, This is the method of the acceptances. The distinctions of features of the world are empty, without any marks. Entering into signlessness, all signs are equal. By one single means they enter all worlds, that is knowing that all things in all times are in essence equal to space.
[50:22]
Knowledge and voice and the enlightening being's body are in essence like space. All are quiescent and void. These ten acceptances are cultivated by offspring of Buddhas. Their minds rest at peace and they explain them to others. Learning them well, they develop great power. The powers of truth and knowledge become means to enlightenment. Arriving at these acceptances, they achieve unobstructed knowledge transcending the masses and turn the unexcelled wheel of the teaching. The great practices they carry out are beyond measure. Only the ocean of knowledge of the tamer can know them in detail. Giving up their egos to cultivate practice, they plunge into the profound nature of reality. Their minds always dwelling on pure truths, these they give to others.
[51:27]
The number of living beings and atoms and lands may be known, but no limit can be ascertained to the virtues of enlightening beings. Enlightening beings are able to accomplish these ten acceptances, their wisdom and their conduct no sentient beings can fathom.
[51:49]
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