Pure Joy, Pure Equanimity, Four Immeasurables Complete

"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of pure joy. What are these ten? Namely: the pure joy of giving rise to the mind of awakening; the pure joy of giving up everything possessed; the pure joy of never rejecting sentient beings who violate precepts, but teaching and bringing them to accomplishment; the pure joy of being able to bear with sentient beings who commit evil, vowing to rescue and deliver them; the pure joy of giving up the body to seek the dharma without ever giving rise to regret; the pure joy of personally giving up sensual pleasure, forever delighting in the joy of the dharma; the pure joy of causing every sentient being to give up the pleasure of worldly livelihood, forever delighting in the joy of the dharma; the pure joy of seeing every buddha and revering and making offerings to them without ever growing weary, the dharma-realm equal throughout; the pure joy of causing every sentient being to delight in entering and emerging, with playful ease, from meditative absorption, liberation, and samādhi; and the pure joy of the mind delighting in fully carrying out every austerity in accordance with the bodhisattva path, realizing the sage's own still, unmoving, unsurpassed concentration and wisdom. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed, vast, pure joy.

Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of pure equanimity. What are these ten? Namely: the pure equanimity of never giving rise to attachment even when every sentient being reveres and makes offerings; the pure equanimity of never giving rise to hatred even when every sentient being treats them with contempt and disgrace; the pure equanimity of constantly moving through the world without being stained by the eight worldly dharmas; the pure equanimity of waiting for the right time to transform sentient beings who are vessels for the dharma, while never once feeling aversion toward those who are not; the pure equanimity of never seeking the dharma of training or beyond training belonging to the two lesser vehicles; the pure equanimity of the mind forever staying far from every sensual pleasure and every dharma that accords with affliction; the pure equanimity of never praising the two lesser vehicles' own weariness of and departure from birth and death; the pure equanimity of staying far from every worldly speech — speech that is not about nirvāṇa, not about freedom from desire, not in accordance with principle, speech that troubles and disturbs others, the speech of śrāvakas and solitary awakened ones, and, in brief, every kind of speech that obstructs the bodhisattva path, staying entirely far from all of it; the pure equanimity of waiting for the right time to transform those sentient beings whose faculties have already matured, giving rise to mindfulness and wisdom, and yet who are not yet able to know the supreme dharma; and the pure equanimity of also waiting for the right time for those sentient beings whom the bodhisattva has already taught in past ages, who can only be tamed upon reaching the buddha-ground. A bodhisattva-mahāsattva, toward these two kinds of people, holds neither high regard nor low, neither grasping nor rejecting, staying far from every kind of discrimination, forever abiding in right concentration, entering the dharma exactly as it truly is, their mind attaining the pure equanimity of acceptance. These are the ten. If bodhisattvas abide within these, they attain the tathāgata's own unsurpassed, vast, pure equanimity.