Just as, son of good family (tadyathā kulaputra), empty space does not get burned in the destroying fire at the end of a Kalpa (kalpoddāha) and is not flooded in the destruction by water [at the end of an aeon] (apskandha), in such a way, the meditation of the bodhisatva does not get burned by any affliction (sarvakleśa) and is not attached to the [four] meditations, [eight] liberations, concentrations, and attainments of meditation (sarvadhyānavimokṣasamādhisamāpatti).
[The meditation of bodhisatva] establishes living beings with distracted thoughts (vikṣiptacittā) in the state of concentration (samāhita).
If he is in the state of concentration, but ends up in an unpleasant situation, he is not irritated (apratihata).
Even thought he always manifests peacefulness (upaśānta) to noble beings (āryajana), he makes flaming efforts (dīptavīrya) in order to bring ordinary people (anāryajana) to maturity.
Being in the state of sameness in concentration (samāhitasamatā), he still teaches those with irregular behaviour (asamacaryā) by means of various kinds of teachings.
He does not see the irregular (asama) in terms of sameness (samatā), and he does not obstruct (virudhyate) the irregular (asama) with sameness (samatā).
Since he is unobstructed (aviruddha), he is called the meditator (dhyāyin) whose thought is just like open space (gaganasamacitta), without any obstruction;
he is called a meditator with great insight (mahāprajña);
he is called the meditator who is not dependent on consciousness (vijñānāpratiṣṭhita).
When meditation is understood in this way, then the meditation of the bodhisatva is like the expanse of open space (gaganasama), which is not dependent on anything (apratiṣṭhitadhyāna).
rigs kyi bu ’di lta ste dper na | bskal pas sreg pa na nam mkha’ mi ’tshig ciṅ | chus ’jig pa na nam mkha’ gśer bar mi ’gyur ba de bźin du | byaṅ chub sems dpa’i (260a1) bsam gtan nam mkha’ daṅ mtshuṅs pa yaṅ ñon moṅs pa thams cad kyis mi ’tshig ciṅ bsam gtan daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa thams cad la ’aṅ ma chags pa yin no ||
mñam par bźag pa yaṅ yin la sems (2) rnam par g-yeṅs pa’i sems can rnams kyaṅ śin tu ’god do ||
mñam par bźag kyaṅ dga’ ba med la laṅs nas kyaṅ khoṅ khro ba med pa yin no ||
’phags pa’i skye bo rnams la źi ba ñe bar ston kyaṅ ’phags pa ma yin pa’i skye bo rnams yoṅs su smin par bya ba’i phyir brtson (3) ’grus rab tu ’bar bar yaṅ byed do ||
mñam par bźag ciṅ mñam pa yaṅ yin la mi mñam par spyod pa rnams la tha dad par ston pa yaṅ rab tu ston to ||
mñam pa ñid kyis mi mñam pa yaṅ mi mthoṅ la | mi mñam pas mñam pa ñid daṅ ’gal bar yaṅ mi byed do ||
de ni (4) mi ’gal źiṅ ’gal ba med pa nam mkha’ daṅ mtshuṅs pa’i sems kyi bsam gtan pa źes bya’o ||
śes rab che ba’i bsam gtan pa źes bya’o ||
rnam par śes pa rab tu mi gnas pa’i bsam gtan pa źes bya’o ||
gaṅ gis bsam gtan de ltar mṅon par rtogs pa’i byaṅ (5) chub sems dpa’ de bsam gtan nam mkha’ daṅ mtshuṅs pa ste | mi gnas pa’i bsam gtan yin no ||