Ten Kinds of Skillful Means Begin

"Sons of the Buddha! The buddhas, the World-Honored Ones, have ten kinds of skillful means. What are these ten? Every buddha comprehends that all dharmas are entirely free of idle discourse, and is yet able to disclose the buddhas' own wholesome roots — this is the first skillful means. Every buddha knows that all dharmas are entirely without anything seen, each one unknown to the others, without bondage and without liberation, without receiving and without accumulating, without accomplishment, at ease and ultimately having reached the far shore; and yet, with regard to the true reality of all dharmas, knows them to be neither different nor separate, attaining mastery, without self and without receiving, without destroying the true limit, having already arrived at the ground of great mastery, constantly able to observe the entire dharma-realm — this is the second skillful means. Every buddha forever departs from every mark, their mind abiding nowhere, and yet is able to know everything without confusion and without error; though knowing that every mark is without any own-nature, they are nevertheless able to skillfully enter into things exactly as they are in their own essential nature, and also manifest measureless physical bodies, together with the inexhaustible marks of every manner of adornment in every pure buddha-land, gathering the lamp of wisdom to extinguish the delusions of sentient beings — this is the third skillful means.

Every buddha abides in the dharma-realm, abiding neither in the past, the future, nor the present, since within suchness itself there is no mark of past, future, or present as three separate times; and yet is able to expound the measureless buddhas of the past, future, and present appearing in the world, causing those who hear it to universally see the sphere of every buddha — this is the fourth skillful means. Every buddha's actions of body, speech, and mind involve no doing at all, no coming and no going, and no abiding either, departed from every countable dharma, having reached the far shore of every dharma; and yet they become the treasury of every dharma, endowed with measureless wisdom, thoroughly comprehending every manner of worldly and world-transcending dharma, their wisdom unobstructed, manifesting measureless mastery and spiritual power, taming every being throughout the dharma-realm — this is the fifth skillful means. Every buddha knows that all dharmas cannot be seen, are neither one nor different, neither measurable nor immeasurable, neither coming nor going, all without any own-nature, and yet not in contradiction with the dharmas of the world; the one who knows all things sees every dharma from within no-own-nature, has mastery with regard to dharma, broadly expounds every dharma, and yet constantly abides in the true nature of suchness — this is the sixth skillful means.

Every buddha, within a single time, knows every time; endowed with pure wholesome roots, entering the right position without any attachment; with regard to sun and moon, years and kalpas, forming and decaying, and every such measure of time, neither abiding in it nor abandoning it; and yet is able to manifest day and night, the beginning, middle, and end of time, a single day, seven days, half a month, a month, a year, a hundred years, a single kalpa, many kalpas, an inconceivable kalpa, an unspeakable kalpa, even to the very end of future kalpas, constantly turning the wondrous dharma-wheel for the sake of sentient beings, without interruption and without retreat, never once resting — this is the seventh skillful means.