Son of good family, how does the knowledge of the bodhisatva becomes like open space (kathaṃ kulaputra bodhisatvasya jñānaṃ gaganasamam)?
Having pervaded the thoughts of all beings (sarvasatvacitta) by knowledge (jñāna), he knows the impassioned thought of all beings truly as it is, as an impassioned thought (sarvasatvacittaṃ sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti);
he knows the thought full of aversion truly as it is, as a thought full of aversion (sadoṣaṃ cittam api sadoṣaṃ cittaṃ yathābhūtaṃ prajānāti);
he knows the thought full of bewilderment truly as it is, as a thought full of bewilderment (samohaṃ cittam api samohaṃ cittaṃ yathābhūtaṃ prajānāti);
he knows the thought full of impurity truly as it is, as a thought full of impurity (sopakleśaṃ cittaṃ api sopakleśaṃ cittaṃ yathābhūtaṃ prajānāti);
he never deviates from (avicalita) the nature of all moments of existence (dharmāprakṛti) which is without desire (rāga), and teaches religion for other beings (parasatvapudgala) so that they overcome their desire;
he never deviates from the nature of all moments of existence which is without aversion (dveṣa), and teaches religion for other beings so that they overcome their aversion;
he never deviates from the nature of all moments of existence which is without bewilderment (moha), and teaches religion for other beings so that they overcome their bewilderment;
he never deviates from the nature of all moments of existence which is without impurity (upakleśa), and teaches religion for other beings so that they overcome their impurity;
he teaches religion in order to purify the vices of desire, aversion, and bewilderment (rāgadveṣamohakleśa);
he never looks down on the thought of desire, aversion, bewilderment, and impurity (rāgadveṣamohopakleśa); and he also never looks up to the thought free from desire, aversion, bewilderment, and impurity.
Why is that? Because bodhisatva understands the sphere of all moments of existence (dharmadhātu) from the viewpoint of non-duality (advaya), in the way that the sphere of all moments of existence is the same as the sphere of desire (rāgadhātu); the sphere of all moments of existence is the sphere of aversion (dveṣadhātu); the sphere of all moments of existence is the sphere of bewilderment (mohadhātu); the sphere of all moments of existence is the sphere of vices (kleśadhātu).
For that reason, since all moments of existence are called the gathering of the sphere of all moments of existence (dharmadhātusamavasaraṇa), there is no going or no not-going in the sphere of all moments of existence;
and since all moments of existence belong to the sphere of all moments of existence (dharmadhātvanugata), he who knows the sphere of self (ātmadhātu) also knows the sphere of all moments of existence.
Thus the sphere of all moments of existence and the sphere of self are not two (advaya).
Why is that? Because the self is pure (ātmaviśuddhi), the sphere of all moments of existence is also pure (dharmadhātuviśuddhi).
In that way all moments of existence are pure, and this purity is illumination;
the illumination is without any upper cover (ābhyavakāśika);
where there is no upper cover (ābhyavakāśika), there is no space (avakāśa) for any distinguishing marks (nimitta);
where there are no distinguishing marks (animitta) there is no basis at all, and being without any basis is the same as open space.
In that way he is in accordance with knowledge, and because of the knowledge, he is also in accordance with all moments of existence. That is the knowledge of the bodhisatva becoming like open space.
rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ ye śes nam mkha’ daṅ mtshuṅs pa yin źe na |
gaṅ sems can thams cad kyi sems la ye śes des khyab par byed ciṅ | sems can thams cad kyi sems (5) ’dod chags daṅ bcas pa’i sems kyaṅ ’dod chags daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
źe sdaṅ daṅ bcas pa’i sems kyaṅ źe sdaṅ daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
gti mug daṅ bcas pa’i (6) sems kyaṅ gti mug daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
ñe ba’i ñon moṅs pa daṅ bcas pa’i sems kyaṅ des ñe ba’i ñon moṅs pa daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||
des bdag ’dod chags (7) med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la ’dod chags ’dul ba’i phyir chos ’chad do ||
des bdag ñid źe sdaṅ med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la (263b1) źe sdaṅ ’dul ba’i phyir chos ’chad do ||
des bdag ñid gti mug med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la gti mug ’dul ba’i phyir chos ’chad do ||
des bdag ñid ñe ba’i ñon moṅs pa med pa’i chos kyi raṅ bźin (2) las ma g-yos par sems can gźan rnams daṅ | gaṅ zag gźan dag la ñon moṅs pa thams cad ’dul ba’i phyir chos ’chad do ||
des ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi ñon moṅs pa rnam par dag par bya ba’i phyir chos ’chad do ||
’dod chags daṅ | (3) źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa’i sems la dman par yaṅ yaṅ dag par rjes su mi mthoṅ | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa med pa’i sems la mchog tu yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||
de ci’i phyir źe na | ’di (4) ltar byaṅ chub sems dpa’ de gñis su med pa’i mtha’i sgo nas chos kyi dbyiṅs yoṅs su śes te | chos kyi dbyiṅs gaṅ yin pa de ’dod chags kyi dbyiṅs | chos kyi dbyiṅs gaṅ yin pa de źe sdaṅ gi dbyiṅs | chos kyi dbyiṅs gaṅ yin de gti mug gi dbyiṅs | chos kyi (5) dbyiṅs gaṅ yin pa de ñon moṅs pa’i dbyiṅs so ||
de bas na chos thams cad chos kyi dbyiṅs su yaṅ dag par ’du’o źes bya ste | chos kyi dbyiṅs ni gar yaṅ ’gro ba’aṅ med | mi ’gro ba’aṅ med do ||
chos thams cad ni chos kyi dbyiṅs kyi rjes su soṅ ste | gaṅ bdag (6) gi dbyiṅs śes pa des chos kyi dbyiṅs kyaṅ śes so ||
de ltar na chos kyi dbyiṅs daṅ bdag gi dbyiṅs de dag mi gñis so ||
de ci’i phyir źe na | bdag rnam par dag pas chos kyi dbyiṅs kyaṅ rnam par dag go ||
de bźin du chos thams cad kyaṅ rnam par dag pa ste | (7) gaṅ rnam par dag pa de rab tu snaṅ ba’o ||
gaṅ rab tu snaṅ ba de bla gab med pa’o ||
gaṅ bla gab med pa de la mtshan ma thams cad kyi skabs med do ||
gaṅ mtshan ma med pa de la gnas pa gaṅ yaṅ med de | mi gnas pa ni nam mkha’o ||
gaṅ de ltar ye śes kyi rjes su (264a1) ’gro źiṅ ye śes des chos thams cad kyi rjes su ’gro ba de ni byaṅ chub sems dpa’i ye śes nam mkha’ daṅ mtshuṅs pa’o ||