འཕགས་པ་སྙང་རྗ་པད་མ་དཀར་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 333

333

(5) wearing the armor of not being frightened by the lion’s great roar so as to examine the selflessness of all phenomena; (6) wearing the armor of going to all realms so as to understand that all phenomena are like mirages, dreams, and illusions; (7) wearing the armor of adorning the realms with light so as to have an accumulation of good conduct; (8) wearing the armor of accomplishing the ten strengths of a tathāgata in order to complete all the perfections; (9) wearing the armor of attaining the four confidences so as to practice what you have taught; and (10) wearing the armor of attaining all of the eighteen distinct qualities of the Buddha so as to put into practice, without falsehood, the Dharma received by the bodhisattvas.

Those are the ten aspects of the practice of entering the Dharma doorways of the way of happiness.

There is also the practice of the way of realizing the Dharma doorway of the fearlessnesses: attention to the selflessness of all phenomena⁴⁵⁸ and the realization of nonarising and noncessation, the level of irreversibility, which cuts through proceeding and turning back, and has no permanence, no raising up, and no setting down.

When the Tathāgata gave this Dharma teaching the beings that were inside his body, who were as numerous as the grains of sand in 800 million Ganges Rivers, attained irreversibility from the highest, most complete enlightenment.

All the countless, innumerable bodhisattva mahāsattvas who were there attained various kinds of retention and acceptance. Then they all came out of the Tathāgata’s pores, were astonished, and bowed down their heads to the Bhagavat’s feet. Then they returned to their own buddha realms in the ten directions in order to make known⁴⁵⁹ the domain of the Tathāgata’s speech and the extent of his body.

Countless, innumerable bodhisattvas went to the east. Those in the eastern direction who had not left the buddha realms and had not