Ten Kinds of Wisdom as Supporting Equipment Complete

"Constantly delighting in renunciation, unattached to the three states of existence, constantly aware of one's own mind, never once giving rise to an evil thought, the three unwholesome kinds of thinking already cut off, the three kinds of action all wholesome, decisively and fully understanding the mind's own nature — this is the sixth, because it purifies one's own mind and the minds of others alike. Observing that the five aggregates are all exactly like an illusory affair, the elements like a poisonous snake, the sense-bases like an empty village, and every dharma exactly like an illusion, like a flame, like the moon reflected in water, like a dream, like a shadow, like an echo, like a reflected image, like a picture painted in space, like a whirling wheel of fire, like the colors of a rainbow, like the light of sun and moon — without mark, without form, neither permanent nor annihilated, neither coming nor going, and abiding nowhere at all — observing in this way, one knows that every dharma is without arising and without ceasing — this is the seventh, because it knows the empty, still nature of every dharma.

A bodhisattva-mahāsattva, hearing that every dharma is without self, without sentient being, without life, without person, without mind, without object, without craving, hatred, or delusion, without body, without thing, without master, without dependence, without attachment, without action — that all of this is entirely without existence, altogether returning to stillness and extinction — and having heard this, believes it deeply, neither doubting nor slandering it — this is the eighth, because it is able to accomplish complete and perfect understanding. A bodhisattva-mahāsattva, skillfully taming every faculty, practicing in accordance with principle, constantly abiding in calm and insight, the mind and intention utterly still, every stirring thought entirely unarisen — without self, without person, without agent, without action, without the conceit of a notion of self, without the conceit of a self's own deeds, without wound, without scar, and without even the acceptance attained through any of this — the deeds of body, speech, and mind neither coming nor going, without diligence and without valor — observing every sentient being and every dharma, the mind entirely equal and abiding nowhere, neither this shore nor that shore, the nature of this shore and that shore alike left behind, coming from nowhere and going nowhere, constantly reflecting in this way through wisdom — this is the ninth, because it reaches the far shore of the place beyond discriminated marks. A bodhisattva-mahāsattva, because they see the dharma of dependent origination, sees the dharma's own purity; because they see the dharma's own purity, sees the purity of every land; because they see the purity of every land, sees the purity of empty space; because they see the purity of empty space, sees the purity of the dharma-realm; because they see the purity of the dharma-realm, sees the purity of wisdom itself — this is the tenth, because it cultivates practice and accumulates all-knowing wisdom. Son of the Buddha! These are a bodhisattva-mahāsattva's ten kinds of wisdom as supporting equipment for the path. If bodhisattvas abide within this dharma, they attain the tathāgata's own unobstructed, pure, subtle, and wondrous accumulation of wisdom in every dharma.