Ten Kinds of Mind, Ten Kinds of Armor
Ten kinds of mind close on a striking image: a mind marked with the svastika sign, diamond-firm, that armies of māra equal in number to every sentient being could not move by so much as a single hair. Ten kinds of armor then follow, each worn against a specific threat — suffering, affliction, doubt, and the pull of any vehicle other than the one being followed.
A Single Hair, Unmoved
The tenth kind of mind measures its own firmness against the largest possible force this chapter can imagine — māras equal in number to every sentient being in existence — only to declare that even such an army could not move a single hair of it. The armor that follows scales down from that cosmic image to specific, named protections: against suffering, against affliction, against doubt.
佛子！菩薩摩訶薩有十種心。何等為十？所謂：精勤心，一切所作悉究竟故；不懈心，積集相好福德行故；大勇健心，摧破一切諸魔軍故；如理行心，除滅一切諸煩惱故；不退轉心，乃至菩提終不息故；性清淨心，知心不動無所著故；知眾生心，隨其解欲令出離故；令入佛法大梵住心，知諸眾生種種解欲，不以別乘而救護故；空、無相、無願、無作心，見三界相不取著故；卐字相金剛堅固勝藏莊嚴心，一切眾生數等魔來乃至不能動一毛故。是為十。若諸菩薩安住此法，則得如來無上大智光明藏心。
"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of mind. What are these ten? Namely: a diligent mind, because everything it does reaches its ultimate completion; an unremitting mind, because it accumulates the merit and practice behind every excellent mark; a great, courageous, and vigorous mind, because it destroys every army of every māra; a mind that acts in accordance with principle, because it extinguishes every affliction; a never-regressing mind, because it never rests, all the way to awakening; a mind pure by nature, because it knows the mind itself as unmoving, attached to nothing; a mind that knows sentient beings' own minds, because it causes them to attain liberation in accordance with their own understanding and desire; a mind that causes beings to enter the great Brahmā-abiding of the buddha-dharma, because it knows every sentient being's own varied understanding and desire, and never rescues them through some separate vehicle; a mind of emptiness, signlessness, wishlessness, and non-action, because it sees the marks of the three realms without grasping at them; and a mind adorned with the excellent, diamond-firm treasury marked with the svastika sign, because though māras equal in number to every sentient being should come, they could not move even a single hair of it. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed, great mind of the treasury of light of wisdom.
「佛子！菩薩摩訶薩有十種被甲。何等為十？所謂：被大慈甲，救護一切眾生故；被大悲甲，堪忍一切諸苦故；被大願甲，一切所作究竟故；被迴向甲，建立一切佛莊嚴故；被福德甲，饒益一切諸眾生故，被波羅蜜甲，度脫一切諸含識故；被智慧甲，滅一切眾生煩惱闇故；被善巧方便甲，生普門善根故；被一切智心堅固不散亂甲，不樂餘乘故；被一心決定甲，於一切法離疑惑故。是為十。若諸菩薩安住此法，則被如來無上甲冑，悉能摧伏一切魔軍。
Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of armor worn. What are these ten? Namely: wearing the armor of great loving-kindness, because it rescues and protects every sentient being; wearing the armor of great compassion, because it is able to endure every kind of suffering; wearing the armor of a great vow, because everything it does reaches its ultimate completion; wearing the armor of dedication, because it establishes every buddha's own adornment; wearing the armor of merit, because it benefits every sentient being; wearing the armor of the pāramitās, because it delivers every sentient creature; wearing the armor of wisdom, because it extinguishes the darkness of every sentient being's affliction; wearing the armor of skillful means, because it gives rise to a universal gate of roots of goodness; wearing the armor of a mind of all-knowing wisdom, firm and undistracted, because it takes no delight in any other vehicle; and wearing the armor of a single, resolved mind, because it is free of doubt regarding every dharma. These are the ten. If bodhisattvas abide within this dharma, they are clad in the tathāgata's own unsurpassed armor, able to subdue every army of every māra.
令入佛法大梵住心，知諸眾生種種解欲，不以別乘而救護故 — a mind that causes beings to enter the great Brahmā-abiding of the buddha-dharma, because it knows every sentient being's own varied understanding and desire, and never rescues them through some separate vehicle. Even while fully accounting for every sentient being's own different understanding and desire, this entry insists on a single vehicle for their rescue, treating the diversity of approach and the singleness of the vehicle as compatible rather than in tension.
Part 759 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-seven. Part 760 opens ten kinds of weapon, beginning with giving itself named as a bodhisattva's own weapon against stinginess.