Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.

“Why is that? Young man, this king of samādhis, the revealed equality of the nature of all phenomena, has given birth to all the tathāgatas, the arhats, the perfectly enlightened buddhas; all tathāgatas, śrāvakas, and pratyekabuddhas have come from it.

“Therefore, young man, you also should obtain this king of samādhis, the revealed equality of the nature of all phenomena, which is praised by all the buddhas and is the mother of the tathāgatas. It has been said:

“Therefore, those who wish for enlightenment and buddhahood, And to liberate beings from the ocean of existence, Should obtain this sūtra praised by the buddhas, And then sublime enlightenment will not be difficult to attain.”

Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood should become skilled in the patience of profound Dharma.

“Young man, how do bodhisattva mahāsattvas become skilled in the patience of profound Dharma?

“Young man, bodhisattva mahāsattvas should know that all phenomena are like illusions. They should know that all phenomena are like dreams, like mirages, like echoes, like optical illusions, like the moon on water, like hallucinations, like reflections, and like space.

“Young man, when bodhisattva mahāsattvas know that all phenomena are like illusions, they are skilled in the patience of profound Dharma. Those who have the patience of profound Dharma have no desire for any phenomenon that causes desire, have no anger toward any phenomenon that causes anger, and have no ignorance regarding any phenomenon that causes ignorance. Why is that? It is because they do not see that phenomenon; they do not perceive that phenomenon. They do not see the phenomena and they do 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 they do not see and do not perceive those phenomena they have no desire, they have no anger, they have no ignorance, their minds do not regress, and they rest in meditation. They are without conceptual elaboration. They have crossed over to the other side. They have reached dry land. They have reached safety. They have attained freedom from fear. They have correct conduct. They have knowledge. They have wisdom. They have merit. They have miraculous powers. They have memory. They have intelligence. They have realization. They have a sense of modesty. They have stability. They have bodhisattva conduct. They have the austerity of the disciplines of mendicancy. They are unblemished. They have nothing. They are arhats. Their defilements have ceased. They have no kleśas. They have power. Their minds are liberated. Their wisdom is liberated. They are thoroughbred stallions. They are great elephants. They have done what had to be done. They have accomplished what had to be accomplished. They have put down their burden. They have reached their goals. They have ended engagement with existence. They have liberated their minds through true knowledge. They are mendicants who have attained all the perfect, highest, complete powers of the mind. They are brahmins. They are snātakas. They are masters of the Vedas. They know the Vedas. They are śrotriyas. They are children of the buddhas. They are children of the Śākya. They have crushed the thorns. They have not left the law behind. They have left the trench barrier behind. They have crossed over the trench barrier. They have extracted the splinters. They have no illness. They are bhikṣus. They are free from all bondage. They have been born as humans. They are good humans. They are supreme humans. They are great humans. They are human lions. They are human elephants. They are human stallions. They are human carthorses. They are human heroes. They are human strongmen. They are human flowers. They are human lotuses. They are human white lotuses. They are human tamers. They are human moons. They are extraordinary humans. They are stainless humans.”

Then the Bhagavān, in order to give this Dharma teaching on entering the patience of profound Dharma, recited these verses:

“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}

“All that there is in this world Later dissolves into the mass of water below. As it is below, so it is above. Know that all phenomena are like that. {2}

“Just as in a completely cloudless sky In an instant a mass of clouds appears— From where did they first originate? Know that all phenomena are like that. {3}

“If you think of a tathāgata who has passed into nirvāṇa, His image will appear in your mind. As he was before, so he is afterward. Know that all phenomena are like that. {4}

“When a person sees a mass of foam That is carried along in a river And examines it, they see that it has no essence. Know that all phenomena are like that. {5}

“When large drops of rain fall, There appear separate bubbles of water. They vanish as they appear; the bubbles have no existence. Know that all phenomena are like that. {6}

“When a letter is sent to another town With news of the good or bad that has been done, A voice does not accompany the letter. Know that all phenomena are like that. {7}

“When a man is intoxicated from alcohol, He perceives the ground to be spinning, But the earth is not moving or shaking. Know that all phenomena are like that. {8}

“A woman sees her beautified face On the surface of a mirror or a bowl of oil. The fool feels passion for it And runs in search for the desired. {9}

“The face was not transferred there. The face will never be found in the reflection, And yet fools have desire for it. Know that all phenomena are like that. {10}

“Just like optical illusions and fata morganas, Just like dreams and just like illusions, When their attributes are meditated on, their nature is empty. Know that all phenomena are like that. {11}

“When the moon is in a clear sky, Its reflection appears on the sea, But the moon has not moved onto the water. Know that all phenomena are like that. {12}

“A man who is inside a canyon Sees no one but hears the echoes Of singing, speaking, and laughter. Know that all phenomena are like that. {13}

“Echoes are produced By songs, music, and weeping, But the song that is heard does not exist. Know that all phenomena are like that. {14}

“Although pleasures are enjoyed in a dream, When the person awakes they are not be seen. The fool, though, becomes attached to those pleasures. Know that all phenomena are like that. {15}

“A magician causes forms to appear, Creating horses, elephants, chariots, and so on. But though they appear they do not exist at all. Know that all phenomena are like that. {16}

“In a young woman’s dream She gives birth to a son and then sees him die. She is happy when he’s born and sad when he dies. Know that all phenomena are like that. {18}

“In the night the reflection of the moon Appears on clear, undisturbed water, But it is empty of a moon and there is nothing to grasp. Know that all phenomena are like that. {19}

“A thirsty person traveling At noon during the summer Sees a lake that is a mirage. Know that all phenomena are like that. {20}

“The water that is a mirage cannot be found. Foolish beings want to drink it, But water that is not real cannot be drunk. Know that all phenomena are like that. {21}

“When a person in search of its essence Pulls apart the trunk of a green banana plant, They find no essence either inside or outside. Know that all phenomena are like that. {22}

“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}

“These senses are unreliable. Their nature is material and neutral. Therefore those who wish for the path to nirvāṇa Must follow the path of the noble ones. {24}

“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. {25}

“There are no phenomena in the phenomena of nirvāṇa, For if it is nonexistent there could never be an existence. Those who conceptualize teach existence and nonexistence, But practicing in that way will not bring an end to suffering. {26}

“ ‘Existing,’ ‘not existing,’ and both are extremes. ‘Pure’ and ‘impure’ are also extremes. Therefore, rejecting both extremes, The wise do not even remain in the middle. {27}

“ ‘Existing’ and ‘not existing’ are in conflict. ‘Pure’ and ‘impure’ are also in conflict. When there is conflict, suffering cannot be ended. When there is no conflict, suffering ceases. {28}

“When fools speak about remaining in mindfulness They become proud, saying, ‘I have witnessed it in my body.’ But those who have witnessed it in their body have no pride; They are those who are freed from all such pride. {29}

“When speaking of the four dhyānas, The foolish claim they can experience dhyāna. But those who know and realize that dhyāna Is without kleśas or pride reject such arrogance. {30}

“When speaking of the four truths, The foolish say that they see the truth. But there is no pride when the truth is seen. The Jina taught the truth that is without pride. {31}

“Do not be proud of maintaining correct conduct. Do not become proud through listening to the Dharma. When those with little wisdom become proud, That is the root of increasing suffering. {32}

“The world’s guide, the omniscient one, Taught that pride is the root of suffering. To be puffed up with pride makes suffering grow; To have no pride brings suffering to an end. {33}

“However much Dharma you have learned, If you feel proud of your learning and let your proper conduct lapse, Your misconduct will take you to the lower realms And all that great learning will not protect you. {34}

“If you feel proud of being renowned for correct conduct And do not dedicate yourself to listening to many teachings, When the results of your correct conduct have been used up You will afterward experience suffering. {35}

“If you meditate on a worldly samādhi And do not eliminate the conception of a self, Then the kleśas will arise once more, As happened in the samādhi practice of Udraka. {36}

“If one examines the Dharma of selflessness, And if after examining, one meditates, That will be the cause resulting in the attainment of nirvāṇa. It is impossible for peace to come from any other cause. {37}

“If a man is being attacked by bandits And, wishing to save his life, he tries to run away But his legs will not move and he cannot run, He will be captured and killed by the bandits. {38}

“In the same way, a stupid person without correct conduct May try to escape from composite phenomena. But without correct conduct he is not able to flee, And will be killed by old age, illness, and death. {39}

“Just as many thousands of savages Do you harm in various ways, The kleśas will in many ways, Like savages, destroy that which is good. {40}

“Those who have understood the skandhas to be without a self, Even if insulted or beaten, will not be dismayed. They will not fall under the power of the kleśa demons. Those who know emptiness will never become agitated. {41}

“Many people teach the emptiness of the skandhas But have not understood that selflessness; When those who have not understood are contradicted by others, They will be overpowered by anger and speak harsh words. {42}

“There was a man 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}

“Searching and searching, again and again, He found a skilled and wise physician Who had compassion for him And said, ‘Take this medicine.’ {44}

“He gave him much excellent medicine, But the sick man didn’t take the healing medicine. That was not the fault of the physician or the medicine; It was the fault of the sick person. {45}

“In the same way, those who have entered homelessness in this teaching, Who know of the strengths, the dhyānas, and the powers But do not dedicate themselves to meditation, Are not endeavouring in what is correct, so how could they attain nirvāṇa? {46}

“All phenomena are always empty by nature. The heirs of the jinas have eliminated all things. The entirety of existence has always been empty. The emptiness of the tīrthikas is limited. {47}

“The wise do not argue with fools, They politely avoid them; Thinking, ‘They come to me with malicious intent,’ They do not engage with the Dharma of fools. {48}

“Knowing the nature and dispositions of fools, The wise do not associate with fools. Whenever they associate well with them Those fools eventually turn into enemies. {49}

“The wise do not depend upon the foolish. The wise and the foolish have different natures. The nature of the foolish is naturally contrary, So the wise do not have ordinary people as friends. {50}

“They may speak with words about the Dharma But do not believe it, showing their anger and aggression. Such is the Dharma of fools, and knowing this to be so The wise do not rely on it. {51}

“The foolish are in accord with other fools Like impurity with other impurities. The wise are in accord with other wise people Like butter is with ghee. {52}

“They do not examine the faults of saṃsāra; They pay no attention to the ripening of karma; They have no faith in the words of the buddhas: Those fools will be sliced and cut into pieces. {53}

“They have obtained a human life that is difficult to obtain, But they have not become skilled in any craft. They have become poor without any wealth. In order to have a livelihood they become mendicants. {54}

“Having become mendicants in this teaching of the Buddha, They become attached to their robes and alms bowls. They fall under the influence of bad companions, And they do not practice the teaching of the Sugata. {55}

“They are not observant of their own conduct. Such fools do not perceive the states of their minds. Day and night they do not follow the discipline, And they do not abhor the path of bad actions. {56}

“They do not restrain their body and mind. There is nothing that they will not say. They are always looking for faults in others, And criticize any mistake they make. {57}

“Such fools have attachment to food. They know no limit to their eating. They obtain their food through the Buddha’s merit, But these fools do not keep that in mind. {58}

“When they find food that is delicious and pleasing, They consume it without engaging in the discipline. For them that food becomes poison, Like an unclean lotus stem for an elephant calf. {59}

“The wise, the sagacious, the realized Also eat food that is pure and pleasing, But they have no attachment to it. They eat without clinging, maintaining the discipline. {60}

“The wise, sagacious, and realized Say ‘welcome’ when the foolish come, Bringing them closer with pleasant words, And maintaining compassion for them; {61}

“They are kind and helpful to them. But the foolish are happy when harm comes to the wise. Because of such faults, the wise avoid the foolish And live alone like deer in the forest. {62}

“The wise, knowing these kinds of defects, Do not associate with fools. They think, ‘If I depend on those who have no wisdom, There will be no higher rebirth, let alone the attainment of enlightenment.’ {63}

“The wise reach enlightenment by putting into practice The samādhi of dwelling in love, Of dwelling in compassion, of acting with joy, And with constant equanimity toward all existences. {64}

“They attain the enlightenment that is peace, free of misery. They perceive beings afflicted by illness and aging. They have compassion toward them, And give them the teachings of ultimate truth. {65}

“Who can know the true nature of the jinas And the truth of the sugatas, which is beyond description? It is they who hear this kind of Dharma And attain the immaterial patience of the noble ones.” {66}