Chapter 20

The Three Doors to Deliverance, and the Buddha-dharmas

118. Furthermore, the bodhisattva who makes the perfection of wisdom their course sees these skandhas as unproduced, empty from the very beginning. Even during a time where one lapses in their concentration, if one still manages to view the world of beings with compassion; one will not lose the Bodhi-dharmas that they have attained.

The Simile of the Hero

119. A skillful person, endowed with all good qualities, powerful, undoubting, well-qualified, instructed in many arts, perfect in archery, devoted to many crafts, knowing all kinds of magical illusions, keen on the welfare of the world; takes their mother and father, sons and daughters, and enters a wilderness full of hostile forces; can conjure up many warriors and champions, get away safely, and back to their home.

120. Just so, at the time when a wise bodhisattva extends compassion to all in the world of beings, having passed beyond the four Maras, and the two levels, then permanently abides in the best of concentrations, but does not experience enlightenment.

The Simile of the Cosmos

121. Air is supported by space, as well as the masses of water; by space again is this great earth and the entire living world supported. However, if everything finds itself supported by space, then how can one possibly outside of space to behold the object of space?

122. Just so, the bodhisattva, who is established in emptiness, manifests a manifold of various works to beings in the world, and their vows and realizations become a force which sustains beings. But such a one does not experience the Blessed Rest, for emptiness is not a place to stand on.

The Simile of the Flying Bird

123. A flying bird has no footing in the air. It does not stand on it, nor does it fall to the ground. Just so, the bodhisattva who courses in the doors to freedom does not experience the Blessed Rest, nor do they fall from the course.

The Simile of the Archer

124. A trained archer knows how to shoot an arrow upwards, then again and again, in succession, before giving the first one a chance to even hit the ground—not until it has happened as they planned. Just so, someone who walks the path of wisdom, who is accomplished in it, in skill in means—can choose when to obtain the most excellent emptiness.

The Simile of the Twin Miracle

125. A monk endowed with the great power to perform the Twin Miracle could stand in the sky endlessly, performing the miracle without ever feeling exhausted, no matter how long they may be doing it. Just so, the wise bodhisattva standing in emptiness, perfect in their understanding, wandering without a home, manifesting an endless variety of works unto the world and cannot become worn down or exhausted, not even from countless centuries.

The Simile of Parachutes

126. If a person were standing upon the highest of cliffs, overlooking a bottomless pit, was to jump with parachute in hand; their body would float down endlessly into the nothingness; experiencing the fall but never reaching the bottom. Just so, the wise bodhisattva, having stood on compassion, having taken hold of the parachutes of skill in means and wisdom, considers dharmas as empty, signless and wishless, though never seeing the bottom (Blessed Rest), experiences all the dharmas.

The Simile of the Merchant and the Jewel Island

127. A good person, searching for jewels for their family, having traveled to an island of treasure, and having obtained the jewels, would then return home to them. Although now they could live quite at ease alone, they still keep in mind the suffering of their families. Just so, the bodhisattva who has traveled to the treasure of Emptiness, and has obtained all the benefits thereof, although they could experience the Blessed Rest, would keep in mind the suffering of others.

The Simile of the Merchant and His Journey

128. A wise merchant, growing their business, travels into many cities, market towns and villages, which cross their path, so as to get acquainted with them but still does not abide in them, always keeping in mind the path which leads to home. Just so, the wise bodhisattva who becomes skilful in their understanding of the Teachings does not abide in this Buddha-cognition. Wise as to the path becomes the one who knows the method.

The Bodhisattva Undefinable

129. At the time when the bodhisattva has communed with all the world in friendliness, and makes their path in the concentration of emptiness, the signless and the wishless; it is impossible that such a one would have even the slightest inclination to enter the Blessed Rest, or that they could be defined by the conditioned.

130. As a magically created being, or one who has made their body  invisible, cannot be defined by words; just so, the bodhisattva who courses in the doors to freedom can also not be defined by words.

The Doors to Deliverance and the Irreversible Stage

131. If on being questioned about the practice and the faculties a bodhisattva is not able to show a true revelation of the deep dharmas, if one fails to show the dharmas which should be evident at the irreversible stage, they should not be considered as one destined for Buddhahood.

Tokens of Irreversibility

132. Not the level of an Arhat or the Pratyekabuddha, or what belongs to this triple world do they long for in their dreams; but seeing the Buddhas, and oneself as one who preaches Dharma to the world, predicted and irreversible should they then be known.

132. Having seen in their dreams all the beings who are living in the three places of woe, being moved, they instantly make the vow, “May I abolish these places of woe!” Predicted and irreversible should they then be known.

133. Those possessed by ghosts, with various diseases, in the world of mortals, through the power of this declaration of the Truth appeases them, being benevolent and compassionate. Never arising in them any self-consciousness of pride in doing so, predicted and irreversible should they then be known.