Why Nirvāṇa Never Tires
Three arguments against weariness, and the middle one is the best: countless beings have gone out in nirvāṇa and it has never grown tired of them, because there is nothing there that could. Then the great lotus appears, reaching to the ends of every direction.
Space, Nirvāṇa, All-Knowing Wisdom
Each figure is asked the same question — why does it not get tired? — and each answer is a statement about nature rather than about endurance.
佛子！譬如虛空持眾世界，若成若住，無厭無倦，無羸無朽，無散無壞，無變無異，無有差別，不捨自性。何以故？虛空自性，法應爾故。菩薩摩訶薩亦復如是，立無量大願，度一切眾生，心無厭倦。佛子！譬如涅槃，去、來、現在無量眾生於中滅度，終無厭倦。何以故？一切諸法本性清淨，是謂：涅槃，云何於中而有厭倦？菩薩摩訶薩亦復如是，為欲度脫一切眾生皆令出離而現於世，云何而起疲厭之心？
Child of the Buddha! It is like open space, which bears up the many worlds, whether forming or abiding, without disgust and without weariness, without growing feeble and without decaying, without scattering and without breaking, without changing and without altering, without any difference in it, and never forsaking its own nature. Why is this so? Because such is the nature of space, and the dharma is so. A bodhisattva mahāsattva is likewise: they establish measureless great vows and liberate all beings, and their mind knows no weariness. Child of the Buddha! It is like nirvāṇa, in which measureless beings of past, future and present have been extinguished, and which in the end knows no weariness. Why is this so? Because the intrinsic nature of all dharmas is pure, and that is what is called nirvāṇa — how could there be weariness in it? A bodhisattva mahāsattva is likewise: they appear in the world in order to liberate all beings and bring them all forth — how then could a mind of fatigue and disgust arise in them?
佛子！如薩婆若，能令過去、未來、現在一切菩薩，於諸佛家已、現、當生，乃至令成無上菩提，終不疲厭。何以故？一切智與法界無二故，於一切法無所著故。菩薩摩訶薩亦復如是，其心平等住一切智，云何而有疲厭之心？
Child of the Buddha! It is like all-knowing wisdom, which enables all the bodhisattvas of past, future and present to have been born, to be born and to be born hereafter into the family of the buddhas, and on up to accomplishing unsurpassed awakening — and it never grows weary. Why is this so? Because all-knowing wisdom and the dharma-realm are not two, and because it clings to nothing in any dharma. A bodhisattva mahāsattva is likewise: their mind is even and abides in all-knowing wisdom — how then could a mind of fatigue and disgust be in them?
虛空自性，法應爾故 — such is the nature of space, and the dharma is so. The plainest answer in the chapter. Space is not congratulated for its patience; it does not have the kind of nature that gets tired. Everything the passage then claims about a bodhisattva rests on the same move — not on effort sustained, but on what sort of thing is doing the work.
一切諸法本性清淨，是謂：涅槃 — the intrinsic nature of all dharmas is pure, and that is what is called nirvāṇa. The definition is offered in passing, to explain why nirvāṇa cannot be worn out by the number of people extinguished in it. It is not a place with a capacity.
The Great Lotus
Its petals, jewels and scents are beyond speaking; it is called a thing the world looks up to as it looks at a stūpa; and it is born from the true Dharma that understands conjuring.
「佛子！此菩薩摩訶薩有一蓮華，其華廣大盡十方際，以不可說葉、不可說寶、不可說香而為莊嚴；其不可說寶，復各示現種種眾寶，清淨妙好，極善安住。其華常放眾色光明，普照十方一切世界無所障礙；真金為網，彌覆其上；寶鐸、風鈴，恒出妙音，演暢法海。
"Child of the Buddha! This bodhisattva mahāsattva has a lotus flower, vast and wide, reaching to the ends of the ten directions, adorned with ineffably many petals, ineffably many jewels and ineffably many fragrances; and each of those ineffably many jewels again displays every kind of jewel, pure and finely made, and most excellently set. That flower constantly sends forth radiance of every colour, illumining all the worlds of the ten directions everywhere without obstruction; a net of true gold covers it over; and jewelled bells and wind-chimes constantly give out wondrous sound, pouring forth the ocean of the Dharma.
大蓮華具足如來清淨莊嚴，一切善根之所生起，吉祥為表，神力所現，有十千阿僧祇清淨功德，菩薩妙道之所成就，一切智心之所流出，十方佛影於中顯現，世間瞻仰猶如佛塔，眾生見者無不禮敬，從能了幻正法所生，一切世間不可為諭。菩薩摩訶薩於此華上結跏趺坐，其身大小與華相稱。
The great lotus is complete in the Tathāgata's pure adornment; it arises from all wholesome roots; auspiciousness is its sign; it is displayed by spiritual power; it has ten thousand asaṃkhyeyas of pure merits; it is accomplished by the bodhisattva's wondrous path; it flows forth from the mind of all-knowing wisdom; the reflections of the buddhas of the ten directions appear within it; the world looks up to it as to a buddha-stūpa, and there is no being who sees it and does not bow; it is born from the true Dharma that comprehends conjuring; and in all the world there is nothing to which it can be compared. Upon this flower the bodhisattva mahāsattva sits cross-legged, and the size of their body answers to it.
世間瞻仰猶如佛塔 — the world looks up to it as to a buddha-stūpa. Among cosmic superlatives, the comparison chosen is to an object people actually walked around and bowed to. A stūpa holds relics of someone who has gone; the lotus holds someone sitting on it.
從能了幻正法所生 — born from the true Dharma that comprehends conjuring. The most magnificent object in the chapter is said to be produced by the understanding that things are conjured. The insight is not opposed to the splendour; it is what makes it.
Part 530 Complete
This continues chapter twenty-seven, 十定品, The Ten Concentrations, in fascicle forty-three. Part 531 gives the cascade that follows — light from every pore, maṇi jewels called Treasury of Universal Light, towers, lion-thrones, wheels of radiance, Vairocana jewel-flowers, buddhas, transformations, assemblies, sūtras, dharma-gateways and wheels of Dharma, each in the same ineffable number, ending with beings tamed.