Mind Free of Doubt Concludes, Ten Inconceivable Dharmas Begin
The tenth and final mind free of doubt resolves everything the preceding nine have built toward — awakening beyond every mark, every duality, every possible reckoning — before a new question opens ten inconceivable dharmas, moving from the ordinary (every root of goodness, every vow) to paradoxes stated as flatly as facts: having no mark is itself a mark, and what is spoken is itself unspoken.
Paradox Stated as Plain Fact
The final three minds free of doubt escalate toward awakening itself, understood without any teacher's help; the inconceivable dharmas that follow escalate differently, moving from ordinary virtues toward statements that openly contradict themselves — a mark that is no mark, a discrimination that is no discrimination — offered with exactly the same flat, declarative confidence as the more straightforward entries beside them.
菩薩摩訶薩又作是念：『我當於一切法得無障礙門，知一切障礙不可得故；其心如是，無有疑惑，住真實性，乃至成於阿耨多羅三藐三菩提。』發此心時，決定無疑；若生疑心，無有是處。是為第八發無疑心。菩薩摩訶薩又作是念：『我當知一切法莫不皆是出世間法，遠離一切妄想顛倒，以一莊嚴而自莊嚴而無所莊嚴；於此自了，不由他悟。』發此心時，決定無疑；若生疑心，無有是處。是為第九發無疑心。菩薩摩訶薩又作是念：『我當於一切法成最正覺，離一切妄想顛倒故，得一念相應智故，若一若異不可得故，離一切數故，究竟無為故，離一切言說故，住不可說境界際故。』發此心時，決定無疑；若生疑心，無有是處。是為第十發無疑心。若諸菩薩安住此法，則於一切佛法心無所疑。
"A bodhisattva-mahāsattva further thinks: 'I shall attain the unobstructed gateway with regard to every dharma, because I know that no obstruction can ever be found; my mind is thus free of any doubt or confusion, abiding in true reality, all the way to attaining unsurpassed, perfect, complete awakening.' At the moment this thought arises, it is decisively free of doubt; that any doubt should arise is simply not possible. This is the eighth mind free of doubt. A bodhisattva-mahāsattva further thinks: 'I shall know that every dharma without exception is a transcendent dharma, leaving behind every deluded thought and inversion, adorning myself with a single adornment that is, in truth, no adornment at all; and I shall understand this for myself, not through another's awakening.' At the moment this thought arises, it is decisively free of doubt; that any doubt should arise is simply not possible. This is the ninth mind free of doubt. A bodhisattva-mahāsattva further thinks: 'I shall attain the most perfect awakening with regard to every dharma, because I leave behind every deluded thought and inversion, because I attain the wisdom that corresponds to a single thought, because oneness and difference can never be found, because I leave behind every kind of reckoning, because I am ultimately unconditioned, because I leave behind every kind of verbal expression, and because I abide at the very limit of the unspeakable domain.' At the moment this thought arises, it is decisively free of doubt; that any doubt should arise is simply not possible. This is the tenth mind free of doubt. If bodhisattvas abide in this dharma, their mind harbors no doubt at all regarding any dharma of the Buddha.
「佛子！菩薩摩訶薩有十種不可思議。何等為十？所謂：一切善根，不可思議。一切誓願，不可思議。知一切法如幻，不可思議。發菩提心修菩薩行，善根不失，無所分別，不可思議。雖深入一切法，亦不取滅度，以一切願未成滿故，不可思議。修菩薩道而示現降神、入胎、誕生、出家、苦行、往詣道場、降伏眾魔、成最正覺、轉正法輪、入般涅槃，神變自在無有休息，不捨悲願救護眾生，不可思議。雖能示現如來十力神變自在，而亦不捨等法界心教化眾生，不可思議。知一切法無相是相，相是無相，無分別是分別，分別是無分別，非有是有，有是非有，無作是作，作是無作，非說是說，說是非說，不可思議。知心與菩提等，知菩提與心等，心及菩提與眾生等，亦不生心顛倒、想顛倒、見顛倒，不可思議。
Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of inconceivable dharma. What are these ten? Namely: every root of goodness is inconceivable. Every vow is inconceivable. Knowing that every dharma is like an illusion is inconceivable. Giving rise to the mind of awakening and cultivating bodhisattva practice, such that no root of goodness is ever lost and yet there is no discrimination at all, is inconceivable. Though entering deeply into every dharma, never taking hold of final extinction because every vow has not yet reached fulfillment, is inconceivable. Cultivating the bodhisattva path while manifesting the descent from Tuṣita, entering the womb, birth, going forth from home, ascetic practice, journeying to the site of awakening, subduing every māra, attaining the most perfect awakening, turning the true dharma-wheel, and entering parinirvāṇa, with spiritual transformation and sovereign freedom never resting, never abandoning the vow of compassion to rescue and protect sentient beings, is inconceivable. Though able to manifest the tathāgata's own ten powers and sovereign spiritual transformation, still never abandoning a mind equal to the whole dharma-realm in teaching and transforming sentient beings, is inconceivable. Knowing that having no mark is itself a mark, and a mark is itself having no mark; that non-discrimination is itself discrimination, and discrimination is itself non-discrimination; that non-being is itself being, and being is itself non-being; that non-action is itself action, and action is itself non-action; that what is not spoken is itself spoken, and what is spoken is itself not spoken, is inconceivable. Knowing that mind is equal to awakening, knowing that awakening is equal to mind, and that mind and awakening are equal to sentient beings, while never giving rise to any inversion of mind, of perception, or of view, is inconceivable.
非說是說，說是非說 — what is not spoken is itself spoken, and what is spoken is itself not spoken. Of the ten inconceivable dharmas, this eighth entry turns the list's method on the list itself: every one of these ten statements is, after all, an act of speech, so the claim that speech and its absence collapse into one another applies just as much to the sentence making the claim as to any dharma it describes.
Part 701 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-four. Part 702 completes the ten inconceivable dharmas with entering the whole dharma-realm by entering nowhere, then opens ten kinds of skillful, secret speech.