The Ten Bhūmis
Toh 44-31
Degé Kangyur vol. 36 (phal chen, kha), folios 166.a–283.a
- Yeshé Dé
- Jinamitra
- Surendrabodhi
Imprint
Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.0.14 (2024)
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Table of Contents
Summary
After his attainment of buddhahood, the Buddha Śākyamuni is present in many locations simultaneously. The Ten Bhūmis takes place two weeks after his enlightenment, while he is sitting silently in meditation in the central palace in the highest paradise of the desire realm. Countless bodhisattvas have assembled there. Through the power of the Buddha, the bodhisattva Vajragarbha enters samādhi and is blessed by countless buddhas, also named Vajragarbha, to give a Dharma teaching to the bodhisattvas. In response to the questions of the bodhisattva Vimukticandra, Vajragarbha describes successively the ten bhūmis of a bodhisattva. Countless bodhisattvas arrive and report that this same event is occurring simultaneously in the highest paradises of all other worlds. The Buddha is pleased by Vajragarbha’s teaching.
Acknowledgements
Translated from the Tibetan, with reference to the Sanskrit, by Peter Alan Roberts. The Tibetan reviewer was Tulku Yeshi. Emily Bower was the project manager and editor.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Shakya Dewa and family, which helped make the work on this translation possible, is most gratefully acknowledged.
Introduction
A Multitude of Buddhas
The Ten Bhūmis is chapter 31 in the 45-chapter Tibetan version of A Multitude of Buddhas (Buddhāvataṃsaka).1 This is often referred to by its shortened Sanskrit title, Avataṃsaka, and has been translated from the Chinese by Thomas Cleary as The Flower Ornament Scripture. The Ten Bhūmis is one of the most important chapters in A Multitude of Buddhas because its presentation of the ten bhūmis has become the standard presentation in Mahāyāna Buddhism of a bodhisattva’s progress toward buddhahood.
During the course of A Multitude of Buddhas, we find that the Buddha Śākyamuni who lived in our world is just one of countless manifestations of the Buddha Vairocana. Śākyamuni is even referred to as the Buddha Vairocana. Moreover, Śākyamuni is simultaneously present in various locations in our universe—at the Bodhi tree, in the Trāyastriṃśa paradise of Śakra on the summit of Sumeru, in the Yāma and Tuṣita paradises high above Sumeru, and in the highest paradise in the realm of desire—the Paranirmitavaśavartin paradise. Not only is he said to be simultaneously present in all those locations in our world, but he also has similar simultaneous presences in countless other worlds. All these appearances of Śākyamuni, and the gathering of the vast assemblies whom they teach, are the result of prayers he made while he was the Buddha Vairocana. In fact, according to A Multitude of Buddhas, Vairocana is even the source of all buddhas everywhere, and all the bodhisattvas listening to their teachings were pupils of Vairocana in the past.
This depiction of Śākyamuni as an emanation of Vairocana has its precedent in a sūtra that was never translated into Tibetan: the Brahmajālasūtra, which introduces the Buddha Vairocana as the source of ten billion Śākyamunis simultaneously existing in various worlds.2 The Buddha Vairocana would also later become the central buddha in such tantric traditions as Shingon Buddhism of Japan, which is based particularly on the Vairocanābhisambodhi Tantra.3
Almost all the sūtras that make up A Multitude of Buddhas are set in the time when the Buddha Śākyamuni was still remaining silent following his enlightenment and had not yet taught. He is therefore a silent presence in all these different locations. As he does not speak, the teachings are given in his presence by such bodhisattvas as Mañjuśrī and Samantabhadra. An exception to this is the final chapter, the well-known Gaṇḍavyūha Sūtra, which takes place later in the Buddha’s life at the Jetavana Monastery in Śrāvastī. However, even in that sūtra the Buddha enters a state of meditation, and the teachings are given by others, primarily in South India, far from the physical location of Śākyamuni.
Overview of The Ten Bhūmis
The Ten Bhūmis states that the discourse is taking place during the second week after the Buddha’s enlightenment, and that the teachings occur in the palace of Vaśavartin, the lord of the deities in the Paranirmitavaśavartin paradise. The assembly is composed of the deities dwelling in that paradise, together with bodhisattvas from countless worlds. The teaching is given by the bodhisattva Vajragarbha in response to questions from the bodhisattva Vimukticandra, who is the only bodhisattva listed in the introduction whose name does not end in garbha.
Vajragarbha appears among the lists of bodhisattvas present in other Kangyur texts and is the interlocutor in such sūtras as the Ghanavyūha4 and the Daśacakrakṣitigarbhasūtra.5 In particular, he is the Buddha’s interlocutor in the Hevajra Tantra.6
The ten bhūmis are one of the groups of ten that are a frequent motif in A Multitude of Buddhas. For example, these teachings are said to occur within the Buddha Vairocana’s realm of activity, which is composed of ten vast universes. Several of its individual sūtras also present a set of ten qualities as their principal subjects: for example, the titles of chapters 15, 26, 27, 30, 31, 33, 34, 35, and 40 are respectively ten vihāras (“abodes”), ten practices, ten treasures, ten bhūmis, ten samādhis, ten clairvoyances, ten kinds of patience, and ten kāyas (“bodies”) of the Buddha. Within The Ten Bhūmis itself, each of the ten bhūmis is described through successive lists of ten qualities. The Perfection of Wisdom sūtras, the earliest of which were compiled earlier than The Ten Bhūmis, teach just six perfections of generosity, correct conduct, patience, diligence, meditation, and wisdom. The Ten Bhūmis, however, in accord with A Multitude of Buddhas’ emphasis on groups of ten, and in correlation with the ten bhūmis, contains the first appearance in Mahāyāna texts of the ten perfections, adding the four perfections of skillful method, prayer, strength, and knowledge.
The Doctrine of the Ten Bhūmis
The word bhūmi can mean “ground,” “level,” “stage,” and so on, but as the term ten bhūmis has become familiar to a Buddhist readership, the Sanskrit term has been retained rather than privileging one of the English translations.
The sūtras of the pre-Mahāyāna Buddhist traditions had already described distinct stages of spiritual development, primarily those of stream entrant, once-returner, non-returner, and arhat. A stream entrant will attain nirvāṇa within seven (or fourteen) lifetimes. A once-returner will only be reborn in the desire realm once more. A non-returner will be reborn in the Śuddhāvāsa paradises in the form realm and attain nirvāṇa there. Finally, the arhat will enter nirvāṇa upon death. Moreover, there are the progressive stages of the four dhyānas, which, although often referred to, are not considered to lead on their own to liberation from saṃsāra. Additionally, there are the five paths of accumulation, juncture, insight, meditation, and the stage of no-more-training, which, as we will see below, were adapted by the Mahāyāna tradition.
The Perfection of Wisdom sūtras presented two alternative descriptions of the stages of spiritual development: seven bhūmis and thirteen vihāras, which are correlated in subsequent commentarial works including the Bodhisattvabhūmi.7 A Multitude of Buddhas, however, teaches ten bhūmis as in the chapter translated here, and ten vihāras in the twentieth chapter, The Ten Abodes of Bodhisattvas.8
The Mahāyāna commentarial tradition adapted and developed the earlier teaching of the five paths mentioned above, and these became as widely established as the teaching of the ten bhūmis. The five paths have been correlated with the ten bhūmis: the first two precede the first bhūmi, and the third is equivalent to the first bhūmi, the fourth to the other nine bhūmis, and the fifth to buddhahood.
Influence of The Ten Bhūmis
There are other sūtras that specifically list these ten bhūmis, indicating the direct influence of The Ten Bhūmis, such as the Samādhirājasūtra,9 Saṃdhinirmocana,10 Ratnamegha,11 Ghanavyūha, and Dharmasaṃgītisūtra.12 Perhaps the earliest commentarial witness to the influence of The Ten Bhūmis is the Ratnāvalī of Nāgārjuna.13 Other early Mahāyāna sūtras and commentaries show no such influence from The Ten Bhūmis. The Laṅkāvatārasūtra,14 for example, only mentions seven bhūmis. Similarly, in the commentarial tradition, one finds that in the Bodhisattvabhūmi, which is the fifteenth section of the Yogācārabhūmi, only the seven bhūmis and the thirteen vihāras are taught. The authorship of the Yogācārabhūmi is attributed in China to Maitreyanātha and in Tibet to his successor, Asaṅga. However, it is probably a compilation from various authors. In contrast, in the Mahāyānasūtrālaṃkāra,15 which is also attributed to Maitreyanātha, the ten bhūmis are specifically presented.
The principal commentary to The Ten Bhūmis was written in the fourth century by Asaṅga’s successor and half-brother, Vasubandhu.16 That commentary was itself the subject of a commentary by Sūryasiddha,17 who claims that the meaning of the sūtra was revealed solely to Asaṅga, who subsequently transmitted it only to Vasubandhu. These texts do not concern themselves with the introductory section of the sūtra, but a commentary on the introduction was written in the eighth century by Śākyabodhi.18
The Translation of The Ten Bhūmis into Chinese and Tibetan
The Ten Bhūmis first existed as an independent sūtra. Dharmarakṣa from Dunhuang translated this and other sūtras that are chapters in A Multitude of Buddhas into Chinese in the third century ᴄᴇ. The first commentary on it in Chinese had already been composed by 394 ᴄᴇ. In India, Vasubandhu composed his commentary on the sūtra in its independent form, and the sūtra still exists as an independent sūtra in Sanskrit manuscripts.
In the early fifth century, The Ten Bhūmis was translated a second time into Chinese under the direction of the Indian Buddhabhadra (359–429 ᴄᴇ), but this time as a chapter in A Multitude of Buddhas, which in that version was composed of thirty-four sūtras. The translation was completed in 420 ᴄᴇ from a manuscript that had been brought in 392 by Chi Faling from the Buddhist kingdom of Yengchen in Xinjiang, where the sūtra was considered one of the kingdom’s treasures.
According to Chinese legend, A Multitude of Buddhas was preserved in three versions by a nāga king in his realm. The longest had verses as numerous as the atoms in thirteen universes. The middle length version had 1,200 chapters with 498,800 verses, and the shortest form had 48 chapters and 100,000 verses. Nāgārjuna then went to the nāga realm and brought back the shortest version to the human world. However, there is no version of the sūtra in 100,000 verses and 48 chapters.
Paramārtha (499–569) was an Indian monk who came to China in the sixth century and translated Buddhist texts into Chinese. In his writings he states that A Multitude of Buddhas was also called the Bodhisattvapiṭaka. Copies of this sūtra in the Dunhuang caves do indeed bear the title Bodhisattvapiṭaka Buddhāvataṃsaka.
Queen Wu (690–704) of the Tang dynasty, on hearing that there was a version of A Multitude of Buddhas in Khotan that was longer than that of the previous Chinese translations, sponsored its translation under the direction of the Khotanese Śikṣānanda (652–710). It was completed in 699, with the queen supplying a preface and titles. This version was composed of thirty-nine sūtras with The Ten Bhūmis as its twenty-sixth sūtra or chapter. It was this seventh-century version of A Multitude of Buddhas that became the basis for the Huayan School of Chinese Buddhism, huayan being the Chinese translation of avataṃsaka as “flower garland.” In the ninth century, Śīladharma made a new translation in China of The Ten Bhūmis.
A Multitude of Buddhas was translated into Tibetan in the early ninth century. The Tibetan version, even longer than the Chinese, is composed of forty-five sūtras with The Ten Bhūmis as its thirty-first sūtra, or chapter.
In the Chinese version of A Multitude of Buddhas, The Ten Bhūmis retains the traditional beginning of a sūtra: “Thus did I hear…” and so on. However, the version translated into Tibetan was further adapted into being a chapter in a longer work by omitting the traditional opening and by transferring a part of its introduction to its conclusion. Therefore, the Tibetan version of this sūtra begins abruptly.
The Sanskrit Versions
The Sanskrit text referred to for this translation is based on Johannes Rahder’s 1926 edition of the prose passages, which was itself based on two manuscripts from the Bibliothèque nationale in Paris, two manuscripts from Cambridge University Library, one manuscript from the Royal Asiatic Society in London, one manuscript from the Asiatic Society of Bengal in Calcutta, and one manuscript from the Royal Library in Nepal. For the verses, the Sanskrit referred to is a 1931 edition, which is an amalgamation of Rahder’s work with Shinryu Susa’s edition based on one manuscript from the Imperial University Library in Kyoto and another from the Imperial University Library in Tokyo.
The Sanskrit version of The Ten Bhūmis is written with numerous nonclassical Buddhist Hybrid Sanskrit (BHS) features and vocabulary. In particular, the verses are written in a form of Buddhist Hybrid Sanskrit that has stronger Prakrit features. They favor the -u ending for the nominative case, where it would be -a in Sanskrit, -e in the ancient northeastern dialect, and -o in that of the northwest (and its continuation in Pali). It is sometimes the case that the verses of a sūtra are older than the prose sections that accompany them. In Sūryasiddha’s commentary, he even mentions the view of some scholars that the verses had been corrupted in form and meaning.20 The difference between the Sanskrit used in the verses and prose sections is not evident in either the Tibetan or this English translation.
The Translation into Tibetan
The Ten Bhūmis is the thirty-first chapter in the Tibetan version of A Multitude of Buddhas and is located in the second of the four Kangyur Multitude of Buddhas volumes. It comprises fascicles 13–21 of the original 115 bundles that constitute the entire sūtra in the Sanskrit manuscript. A Multitude of Buddhas was translated into Tibetan by Yeshé Dé, Jinamitra, and Surendrabodhi during the reign of King Ralpachen (r. 815–36). The former two translators had been working at Samyé Monastery since the reign of King Trisong Detsen (r. 742–98), but Surendrabodhi came to Tibet only after King Ralpachen came to the throne. Therefore, this translation was made sometime between 815 and 836.
In addition to the translation of the sūtra in the Kangyur, most of the sūtra, but not its verses or introduction, appears in Vasubandhu’s Commentary on the Sūtra of the Ten Bhūmis, in which each passage is followed by an explanation. Vasubandhu’s commentary was presumably translated into Tibetan at some time following the translation of the sūtra. The translators of the commentary were Yeshé Dé, Kawa Paltsek, Prajñāvarman, and Mañjuśrīgarbha. Even though Yeshé Dé was involved in translating both the sūtra and the commentary, the translation in the commentary is of a better quality than that in the Kangyur, which does not appear to have been revised in the light of the translation of the commentary. There are some passages in the translation of the commentary that repeat the Kangyur version word for word, but the majority of the translation differs and is more accurate. The witness of the Sanskrit manuscripts, together with the contents of the Chinese translation, verify that the version in the translation of the commentary is more accurate and preserves certain phrases, or sometimes even entire sentences, that are missing in the Kangyur version, either as a result of omissions in a Sanskrit manuscript that was used as a source or through errors made during the centuries when the translation was preserved only in handwritten copies. This translation into English has been made by generally favoring the version translated within the commentary, with any dissimilarities from the Kangyur version annotated.
Accompanying Yeshé Dé as translator of the commentary was Kawa Paltsek. He had been among the first group to take monastic ordination in the 770s when he was a young man, but he was still active during Ralpachen’s reign and worked with Dānaśīla, who came to Tibet after 815. Another co-translator of the commentary was Prajñāvarman. He was a Bengali who had come to Tibet during Trisong Detsen’s reign and was a prolific translator of Sanskrit texts into Tibetan. He also authored Sanskrit works that were translated into Tibetan and are contained in the Tengyur. The co-translator Mañjuśrīgarbha is a lesser-known figure; he is recorded as being involved in only three translations, two of which are the two commentaries on The Ten Bhūmis.
Sūryasiddha, who wrote the second commentary, A Commentary on the Commentary on the Sūtra of the Ten Bhūmis, is an otherwise unknown author who lived sometime between the fourth and ninth centuries. This commentary was translated by three of the translators of the Vasubandhu commentary: Prajñāvarman, Kawa Paltsek, and Mañjuśrīgarbha. Yeshé Dé is noticeable by his absence, and Kawa Paltsek has taken over his role of chief editor. It is possible, but by no means certain, that this dates to a time after Yeshé Dé’s passing, which occurred during Ralpachen’s reign. Yeshé Dé’s funerary stūpa is in the environs of Samyé Monastery, where he had spent so many years working on translations. When passages from Vasubandhu’s commentary were found verbatim in Sūryasiddha’s commentary, the translators simply repeated the earlier translation they had made with Yeshé Dé.
The introductory section of the sūtra was not commented upon in either of those two commentaries, but the eighth-century Yogatantra master Śākyabodhi filled this commentarial gap with his A Commentary on the Introduction to the Sūtra of the Ten Bhūmis, which was translated into Tibetan by Kawa Paltsek and Prajñāvarman and was a useful reference for this translation.
Notes on the Translation
We have translated the title Buddhāvataṃsaka as A Multitude of Buddhas. The title avataṃsaka is derived from avataṃsa. In Classical Sanskrit, avataṃsa describes a garland or any circular ornamentation. For example, karṇāvataṃsa (ear avataṃsa) means “earring.” One Tibetan translation of buddhāvataṃsaka is “the Buddha’s earring” (sangs rgyas kyi snyan gyi gong rgyan). A kusumāvataṃsa (flower avataṃsa) is a flower garland that is worn by a person, hence another Tibetan translation of buddhāvataṃsaka is “the Buddha’s garland,” using an obscure archaic word with various spellings (rmad ga chad, rma ga chad, or rmag chad). Thomas Cleary, translating into English from the Chinese Huayan, calls it Flower Ornament. However, in Buddhist Hybrid Sanskrit, avataṃsaka means “a great number,” “a multitude,” or “a collection.” Therefore, we have the Tibetan version of the title as A Multitude of Buddhas (sangs rgyas phal po che). phal po che is used elsewhere in the Kangyur to translate Classical Sanskrit words meaning “multitude,” such as nicaya; or, for example, mahat janakāya (“a great assembly of beings”) is translated as skye bo phal po che. Although sangs rgyas phal po che is the title given to the sūtra in all Kangyurs, some Kangyurs, such as Degé, Urga, and the Comparative Edition (dpe bsdur ma), which is based on Degé, have the title The Mahāvaipulya Sūtra Entitled Buddha Garlands (sangs rgyas rma ga chad) at the conclusion of each fascicle. Perhaps this is the residue of an initial translation, before the title was revised. The Mahāvyutpatti dictionary, compiled by those engaged in the translation of this sūtra, gives phal po che for avataṃsaka, and neither rma ga chad nor its variant forms appear anywhere in that dictionary. This variant title rma ga chad is not found in the conclusion of the chapters in the Lhasa, Stok Palace, Narthang, Lithang, and Shelkar Kangyurs. This translation follows the example of those Kangyurs.
Whatever the original intended meaning of the title, the Tibetan translation as phal po che (“multitude”) is not inappropriate, as A Multitude of Buddhas depicts a multitude of buddhas, including a multitude of Śākyamunis that are all emanations of the Buddha Vairocana.
The sūtra is divided into ten bhūmis, and within each bhūmi there are sets of ten qualities. This has been made evident by the insertion of numbers, as otherwise it might escape attention.
The Tibetan translators appear to have either made unusual choices in the interpretation of the verses in particular, or they may have been using a manuscript with unusual variants. They occasionally translated the same Sanskrit word differently and translated different Sanskrit words with the same Tibetan word. For example, in one passage that in the English translation forms one paragraph, the Tibetan word gnas was used to translate ālaya, niketa, and the suffix -ka. This has caused certain passages in Tibetan to be comparatively obscure, as the specificity of the Sanskrit has been lost.
For this translation, when the Sanskrit words in the prose and accompanying verses correspond, then the English has also been made to match, which the Tibetan translation did not always do.
The use of numbers is unusual in the sūtra. Niyuta and koṭi, “a million” and “ten million” respectively, are usually translated as sa ya and bye ba. However, niyuta or nayuta in BHS can also mean “a hundred thousand million,” which is translated into Tibetan as khrag khrig. The Tibetan translation of the sūtra, however, translates niyuta as “ten million” (bye ba) and koṭi as “a hundred thousand million” (khrag khrig).
There are certain Sanskrit terms translated by words that have a generally known meaning in Tibetan that does not match their context in this sūtra. For example, pratibha here means “brilliance of mind” or “eloquence,” but it is translated as spobs pa. While the Tibetan definitions of this word include shes rab (“wisdom”) and smra nus (“ability to speak,” “eloquence”), this word is primarily defined and known as meaning “confidence,” but this is not the intended meaning here. Adhiṣṭhāna is used in the sūtra to mean “a basis” or “support,” as in the Mahāvyutpatti dictionary’s gzhi or rten. The Tibetan translation uses byin rlabs (“blessing”). Abhiṣekha (literally “sprinkling”) was translated into Tibetan as dbang skur. Both the Sanskrit and Tibetan are known in the West as referring to “empowerment” or “initiation” in the context of tantra, but in this sūtra, as elsewhere in Sanskrit, it specifically refers to the consecration of a crown prince to become a king: the consecration of the bodhisattva by the buddhas, the final stage of the path to buddhahood, is presented as being analogous to the consecration of a crown prince.
As for the use of pronouns, “he” is frequently used in referring to a bodhisattva in the translation, as the Sanskrit pronoun is specifically male, for in the context of a number of Mahāyāna sūtras and commentaries the advanced bodhisattva, like a buddha, has to be male.
There are numerous lists of qualities, often in sets of tens. The groupings of these qualities are clear in Sanskrit, but in the Tibetan version it is unclear where one set ends and the other begins. In this translation the lists have been separated by formatting, and each successive quality has been numbered.
Synopsis of The Ten Bhūmis
The Ten Bhūmis begins with a description of the Buddha’s presence at the palace of Vaśavartin in the Paranirmitavaśavartin paradise, where bodhisattvas from countless other universes, including the bodhisattvas Vajragarbha and Vimukticandra, have gathered.
Through the power of the Buddha, Vajragarbha enters a samādhi called the radiance of the Mahāyāna, and as a result, an inconceivable number of buddhas, all of whom are named Vajragarbha, appear to him and bless him. They say that because of the prayers he made in the past, the Buddha Vairocana is now manifesting in the form of Śākyamuni in various locations. The buddhas named Vajragarbha place their hands on the bodhisattva Vajragarbha’s head, giving him a blessing that will enable him to give a teaching that will enable bodhisattvas to ascend through the ten bhūmis.
Vajragarbha comes out of that samādhi and addresses the assembled bodhisattvas. He lists the names of the ten bodhisattva bhūmis, which he says are taught by all buddhas, and then remains silent.
Vimukticandra, on behalf of all the assembled bodhisattvas, asks Vajragarbha why he does not teach these ten bhūmis. He assumes Vajragarbha does not do so because beings will not believe the teaching, but Vimukticandra states that this is an assembly of highly realized bodhisattvas who will believe what Vajragarbha teaches.
Vajragarbha answers that he did indeed remain silent out of compassion for lesser beings who would reject the teaching, because this rejection would cause them to be reborn in the lower realms.
Vimukticandra repeats his request, stating that the teaching of the ten bhūmis is essential for attaining buddhahood, from the very beginning of the path to its conclusion, just as the alphabet is crucial for all writing.
At this point, a ray of light accompanied by hundreds of thousands of light rays shines from Śākyamuni’s ūrṇā hair, the coil of white hair between his eyebrows. The light rays illuminate all worlds everywhere and darken the realms of the māras. All buddhas everywhere are illuminated. These buddhas in turn shine light rays from their own ūrṇā hairs, illuminating all worlds; in particular, the Buddha Śākyamuni and the bodhisattva Vajragarbha form an assembly hall of light in the sky above them. From that assembly hall of light comes a voice instructing Vajragarbha to teach the ten bhūmis.
First Bhūmi
Vajragarbha begins with a description of the initial motivation to attain buddhahood, which leads to the first bhūmi, Perfect Joy. He describes the nature of the joy experienced upon attaining that bhūmi, and also the other qualities that are gained, which are presented as sets of ten qualities. He contrasts these qualities with the suffering of beings, which is the result of the consecutive phases of dependent origination. The bodhisattva on the first bhūmi has compassion for these beings, performs great acts of generosity, and learns all that needs to be learned in this world. Many buddhas appear to him, and he serves the buddhas and ripens beings, as he will do on each successive bhūmi.
The qualities of each bhūmi are expressed by an analogy referring to gold, and the first bhūmi is said to be like refined gold.
From among the ten perfections, the bodhisattva on the first bhūmi practices the perfection of generosity. Like a caravan leader who must first learn about the route on which he will lead others, he learns about all ten bhūmis.
Vajragarbha concludes by stating that this is just a brief description of the first bhūmi, as a full description would take eons. He adds that the bodhisattvas on the first bhūmi become rulers of Jambudvīpa, become supreme among humans, and use this position to benefit humans. In a single instant they gain twelve qualities, such as the ability to see a hundred buddhas, manifest a hundred bodies, cause a hundred worlds to shake, and so on. This set of twelve qualities will be described for each bhūmi, with the number of buddhas, and so on, becoming progressively greater.
Vajragarbha repeats this teaching in verse.
At the conclusion of the teaching, the assembled bodhisattvas rise into the air, scatter flower petals, and praise Vajragarbha.
Second Bhūmi
Vimukticandra asks Vajragarbha to teach the second bhūmi. Vajragarbha describes the ten kinds of thought that enable the bodhisattva to reach the second bhūmi, which is called Stainless. The bodhisattva on the second bhūmi practices the ten good actions and avoids the ten bad actions. He contemplates the results of bad and good actions, which range from rebirth in the lower realms to the attainments of a bodhisattva. He resolves to bring beings onto the path of good actions, to liberation from saṃsāra, and to enlightenment.
The bodhisattva on the second bhūmi is like gold that has had all impurities removed by green vitriol.
From among the ten perfections, he practices the perfection of good conduct. Bodhisattvas on the second bhūmi become cakravartin kings who rule all four continents and use their power to lead beings onto the path of good actions. In each instant they see a thousand buddhas, illuminate a thousand worlds, causes a thousand worlds to shake, and so on.
Vajragarbha repeats the teaching in verse.
The overjoyed bodhisattvas let fall clouds of flowers and praise Vajragarbha.
Third Bhūmi
Vimukticandra asks Vajragarbha to teach the third bhūmi. Vajragarbha describes the ten kinds of mental orientation that enable the bodhisattva to ascend to the third bhūmi, which is called Shining. The bodhisattva on the third bhūmi contemplates the wisdom of the buddhas and how its absence causes beings to suffer in saṃsāra. The bodhisattva therefore diligently works to enable beings to practice meditation and attain wisdom so that they will be liberated. He practices generosity with diligence. He is so devoted to the Dharma that he would jump into a pit of fire in order to receive just one word of the Buddha’s teaching. He is diligent in cultivating the four dhyānas and the four formless states. He obtains miraculous powers such as clairvoyance, the ability to remember millions of previous lifetimes, and the ability to know what karma sentient beings have accumulated.
The bodhisattva on the third bhūmi is like gold perfected by a skilled goldsmith.
Of the ten perfections, he primarily practices the perfection of patience. Most of the bodhisattvas on the third bhūmi become an Indra, the deity of the paradise on the summit of Sumeru, a paradise that exists in every world of four continents. In each instant the bodhisattva sees a hundred thousand buddhas, illuminates a hundred thousand worlds, causes a hundred thousand worlds to shake, and so on.
Vajragarbha repeats the teaching in verse.
The overjoyed bodhisattvas scatter flowers on Vajragarbha and praise him. Vaśavartin scatters jewels and praises Vajragarbha’s teaching.
Fourth Bhūmi
Vimukticandra asks Vajragarbha to teach the fourth bhūmi. Vajragarbha describes the ten attainments through insight into the Dharma that enable a bodhisattva to ascend to the fourth bhūmi, which is called Brilliance. Upon attaining this bhūmi, the bodhisattva becomes a member of the family of the buddhas. He develops the five powers, the five strengths, the four bases of miraculous powers, and the factors for enlightenment, including the noble eightfold path. He eliminates the view of self.
The bodhisattva on the fourth bhūmi is like gold that has been made into supreme jewelry.
From the ten perfections he primarily practices the perfection of diligence. Most of the bodhisattvas on the fourth bhūmi become a Suyāma, the deity who is the lord of a Yāma paradise. In each instant the bodhisattva sees ten million buddhas, illuminates ten million worlds, causes ten million worlds to shake, and so on.
Vajragarbha repeats the teaching in verse.
The overjoyed bodhisattvas scatter flowers on Vajragarbha and praise him. Vaśavartin and his deities scatter flowers on the Buddha and praise Vajragarbha’s teaching.
Fifth Bhūmi
Vimukticandra asks Vajragarbha to teach the fifth bhūmi. Vajragarbha describes ten kinds of sameness of thought that enable the bodhisattva to ascend to the fifth bhūmi, which is called Difficult to Conquer. The bodhisattva on the fifth bhūmi attains various kinds of wisdom, and seeing that beings are in a state of ignorance, he has compassion for them. He is wise in worldly knowledge such as mathematics, medicine, poetry, music, history, architecture, and so on, through which he brings happiness to beings.
The bodhisattva on the fifth bhūmi is like gold adorned with white coral.
From the ten perfections he primarily practices the perfection of meditation. Most of the bodhisattvas on the fifth bhūmi become a Saṃtuṣita, the deity who is the lord of a Tuṣita paradise. In each instant the bodhisattva sees ten billion buddhas, illuminates ten billion worlds, causes ten billion worlds to shake, and so on.
Vajragarbha repeats the teaching in verse.
The overjoyed bodhisattvas scatter flowers and jewels upon the Buddha, and the deities scatter garlands, parasols, banners, and so on upon the Buddha and praise the teaching.
Sixth Bhūmi
Vimukticandra asks Vajragarbha to teach the sixth bhūmi. Vajragarbha describes the ten kinds of equality of phenomena that enable a bodhisattva to ascend to the sixth bhūmi, which is called Manifested. The bodhisattva on the sixth bhūmi attains the wisdom that sees the twelve phases of dependent origination and has compassion for beings who are under the power of dependent origination. He attains the three doors to liberation.
The bodhisattva on the sixth bhūmi is like gold adorned with beryl.
From the ten perfections he primarily practices the perfection of wisdom. Most of the bodhisattvas on the sixth bhūmi become a Sunirmita, the deity who is the lord of a Nirmāṇarati paradise. In each instant the bodhisattva sees a trillion buddhas, illuminates a trillion worlds, causes a trillion worlds to shake, and so on.
Vajragarbha repeats the teaching in verse.
The overjoyed deities scatter clouds of incense and light and praise the teaching.
Seventh Bhūmi
Vimukticandra asks Vajragarbha to teach the seventh bhūmi. Vajragarbha describes the ten kinds of engagement with the path that enable a bodhisattva to ascend to the seventh bhūmi, which is called Gone Far. The bodhisattva on the seventh bhūmi apprehends countless worlds, buddhas, and eons, the thoughts and motivations of countless beings, and so on. All the factors for enlightenment are complete in each instant, and he has pure bodhisattva conduct. Nevertheless, he cannot be said to be completely free of the kleśas, because he still desires buddhahood. He attains cessation in each instant, but instead of merging into that cessation he takes rebirth in the three realms and engages in worldly activities in order to benefit beings.
The bodhisattva on the seventh bhūmi is like gold adorned with every jewel.
From the ten perfections he primarily practices the perfection of skill in methods. Most of the bodhisattvas on the seventh bhūmi become a Vaśavartin, the deity who is the lord of a Paranirmitavaśavartin paradise, the highest paradise in the desire realm. In each instant the bodhisattva sees a quintillion buddhas, illuminates a quintillion worlds, causes a quintillion worlds to shake, and so on.
Vajragarbha repeats the teaching in verse.
The overjoyed deities scatter banners, parasols, jewelry, and so on as offerings to the Buddha and the bodhisattvas, and they sing praises of the buddhas.
Eighth Bhūmi
Vimukticandra asks Vajragarbha to teach the eighth bhūmi. Vajragarbha describes the acceptance of the birthlessness of phenomena through which a bodhisattva attains the eighth bhūmi, which is called Unwavering. The bodhisattva on the eighth bhūmi has no conceptuality. He sees the suffering of beings and therefore strives for enlightenment like a person trying to wake himself from a nightmare. He has no dualistic effort or dualistic engagement in any kind of activity. He has knowledge of all universes, the elements, and atoms. He takes birth in countless universes, taking on whatever form is necessary to guide beings.
The bodhisattva on the eighth bhūmi is like a golden adornment on the head or throat of a ruler of Jambudvīpa.
From the ten perfections he primarily practices the perfection of aspiration. Most of the bodhisattvas on the eighth bhūmi become a Brahmā, a ruler of a billion-world universe, who teaches the perfections to beings. In each instant the bodhisattva sees as many buddhas as there are atoms in a million universes, illuminates as many worlds as there are atoms in a million universes, causes as many worlds to shake as there are atoms in a million universes, and so on.
Vajragarbha repeats the teaching in verse.
Millions of realms shake, and light from the Buddha illuminates all realms. The bodhisattvas, Vaśavartin, and the deities make offerings, and goddesses sing praises to bodhisattvas.
Ninth Bhūmi
Vimukticandra asks Vajragarbha to teach the ninth bhūmi. Vajragarbha describes the ten qualities through which a bodhisattva attains the ninth bhūmi, Perfect Understanding. The bodhisattva on the ninth bhūmi has perfect knowledge of all kinds so that he can guide beings in various ways. He can teach simultaneously in all worlds and in all languages. He can cause all sounds to be the teaching of the Dharma and all Dharma teachings to come from one syllable. He can answer the simultaneous questions of all beings in the universe at the same time.
The bodhisattva on the ninth bhūmi is like a gold adornment on the head or throat of a cakravartin who rules the four continents.
From among the ten perfections, he primarily practices the perfection of strength. Most of the bodhisattvas on the ninth bhūmi become a great Brahmā, a ruler of two universes, who teaches the perfections to beings. In each instant, the bodhisattva sees as many buddhas as there are atoms in countless millions of universes, illuminates as many worlds as there are atoms in countless millions of universes, causes to shake as many worlds as there are atoms in countless millions of universes, and so on.
Vajragarbha repeats the teaching in verse.
A million deities from the form realm, the bodhisattvas, Vaśavartin, and the Paranirmitavaśavartin deities make offerings to the Buddha, and goddesses sing praises to the Buddha.
Tenth Bhūmi
Finally, Vimukticandra asks Vajragarbha to teach the tenth bhūmi. Vajragarbha describes the ten attainments through which a bodhisattva attains the tenth bhūmi, Cloud of Dharma. A bodhisattva on the tenth bhūmi enters millions of samādhis, concluding with the samādhi called the unique consecration for omniscient wisdom. At that moment there appears a precious lotus the size of a million billion-world universes. The bodhisattva has a proportionally vast body and is seated upon that lotus. Other bodhisattvas seated upon lotuses encircle him, gazing at him. Light rays radiate from various parts of his body, which manifest the Dharma in various realms and bring an end to suffering. Light rays from the top of his head honor and make offerings to buddhas and bodhisattvas in all worlds. All bodhisattvas from the first to the ninth bhūmi come to this bodhisattva and make offerings to him. Light rays from the heart region of all those bodhisattvas enter the bodhisattva’s heart. Light rays from the ūrṇā hairs of all buddhas enter the bodhisattva’s head. As a result of this consecration his ten strengths become complete, and he is numbered among the samyaksambuddhas. This is compared to the consecration of a crown prince who becomes a cakravartin.
The bodhisattva on the tenth bhūmi has knowledge of the creation and destruction of all worlds, of enlightenment and the qualities of enlightenment, and of the nature of time. He attains ten liberations. He receives from countless buddhas all the Dharma teachings that only a tenth-bhūmi bodhisattva is capable of receiving. His teaching pervades countless worlds in a single instant. He accomplishes all the deeds of the life of a buddha, from the descent from Tuṣita to passing into nirvāṇa. He has the miraculous power to create and transform worlds. He can place all beings within one hair on his body, and so on.
Vimukticandra tells Vajragarbha that the assembly is doubtful that a bodhisattva truly has such qualities and asks him to demonstrate an example of them. Vajragarbha then enters samādhi and moves the entire assembly into his body, where they see a Buddha seated under a vast Bodhi tree, and then he returns them back to where they were before, outside his body.
Vajragarbha states that these qualities of a tenth-bhūmi bodhisattva are an incalculably small fraction of a buddha’s qualities.
The bodhisattva on the tenth bhūmi is compared to a bejeweled gold ornament on the head or throat of a Vaśavartin, the supreme deity in a realm of desire.
Of the ten perfections, he primarily practices the perfection of knowledge. Most of the bodhisattvas on this bhūmi become great Brahmās, rulers of two billion-world universes, who teach the perfections to beings. In each instant, the bodhisattva sees as many buddhas as there are atoms in countless quintillions of universes, illuminates as many worlds as there are atoms in countless quintillions of universes, causes as many worlds to shake as there are atoms in countless quintillions of universes, and so on.
Vajragarbha teaches that the ten bhūmis lead inevitably to buddhahood, just as rivers lead to the ocean. The ten bhūmis are like the ten great mountains, for they are each the source of specific qualities and attainments. The ten bhūmis arise from omniscience just as the ten mountains arise from the ocean. The bodhisattva conduct on the ten bhūmis is like the ten qualities of the ocean. The bodhisattva’s aspiration to omniscience is like a purified supreme jewel placed on the tip of a banner.
Vajragarbha teaches that only a bodhisattva can receive and follow this teaching.
Millions of buddha realms shake, and through the power of the buddhas there is a rain of parasols, banners, and so on, along with the sound of music and songs of praise.
Countless bodhisattvas, who are all named Vajragarbha, come from countless realms, all named Vajraśrī, where each buddha is named Vajradhvaja. They proclaim that the same teaching is occurring in every Vaśavartin’s palace in every world in the ten directions. Vajragarbha observes all these other assemblies throughout the entire realm of phenomena and repeats the teaching in verse.
The Buddha, who is seated on a dais in the palace of Vaśavartin the second week after his enlightenment, is pleased by Vajragarbha’s teaching, and the entire assembly rejoices.
Text Body
Chapter 31: The Ten Bhūmis
The Translation
[B13] [F.166.a]
Then21 the Bhagavat was in the deva king Vaśavartin’s divine palace of precious jewels, together with a great saṅgha of bodhisattvas. They were all irreversible and one lifetime away22 from attaining the highest complete enlightenment.23 They had gathered there from various worlds. They dwelled in the attainment of the scope and range of the wisdom of all bodhisattvas. They maintained the range of activity that approaches and enters the scope of the wisdom of all tathāgatas. [F.166.b] They were skilled in manifesting at the proper moment in time all the activities of unimpeded blessings that would ripen and guide all beings. They had a range of activity that continually fulfilled the prayers of all bodhisattvas, and they continued in their conduct throughout eons, realms, and times. They had completed the accumulations of the merit, wisdom, and miraculous powers of all24 bodhisattvas, and they had unceasingly cared for all beings. They had attained the highest perfection of the wisdom and methods of all bodhisattvas. They had unceasing accomplishment of bodhisattva conduct, manifesting the doorways of saṃsāra and nirvāṇa. They were skilled in manifesting all the activities25 that come from being adept in the dhyānas, liberations, samādhis, samāpattis, clairvoyances, and wisdom26 of all bodhisattvas.
They had attained mastery of the miraculous powers27 of all bodhisattvas. Without performing any action, they went in a mind’s instant to the assemblies of the followers of all tathāgatas as individuals who would be their foremost interlocutors. They maintained the Dharma wheels of all tathāgatas. They engaged in a multitude of offerings and acts of service to the buddhas. They manifested the appearance of bodies in all worlds and with equanimity engaged in undertaking the activities of all bodhisattvas. The unimpeded sound of their voices resounded throughout the entire realm of phenomena so that the three times were pervaded by the scope of the unimpeded wisdom of their minds. They had the perfection of the acquisition28 of the qualities of all bodhisattvas and taught them continuously for uncountable eons by unceasingly expressing praises of these qualities. [F.167.a]
These bodhisattvas were the bodhisattva mahāsattva Vajragarbha, the bodhisattva mahāsattva Ratnagarbha, the bodhisattva mahāsattva Padmagarbha, the bodhisattva mahāsattva Śrīgarbha, the bodhisattva mahāsattva Padmaśrīgarbha, the bodhisattva mahāsattva Sūryagarbha, the bodhisattva mahāsattva Śucigarbha, the bodhisattva mahāsattva Kṣitigarbha, the bodhisattva mahāsattva Śaśivimalagarbha, the bodhisattva mahāsattva Sarvavyūhālaṃkārapratibhāsasaṃdarśanagarbha, the bodhisattva mahāsattva Jñānavairocanagarbha, the bodhisattva mahāsattva Ruciraśrīgarbha, the bodhisattva mahāsattva Candanaśrīgarbha, the bodhisattva mahāsattva Puṣpaśrīgarbha, the bodhisattva mahāsattva Kusumaśrīgarbha, the bodhisattva mahāsattva Utpalaśrīgarbha,29 the bodhisattva mahāsattva Devaśrīgarbha, the bodhisattva mahāsattva Puṇyaśrīgarbha, the bodhisattva mahāsattva Anāvaraṇajñānaviśuddhigarbha, the bodhisattva mahāsattva Guṇaśrīgarbha, the bodhisattva mahāsattva Nārāyaṇaśrīgarbha, [F.167.b] the bodhisattva mahāsattva Amalagarbha, the bodhisattva mahāsattva Vimalagarbha, the bodhisattva mahāsattva Vicitrapratibhāṇālaṃkāragarbha, the bodhisattva mahāsattva Mahāraśmijālāvabhāsagarbha, the bodhisattva mahāsattva Vimalaprabhāsaśrītejorājagarbha, the bodhisattva mahāsattva Suvarṇabhadravimalavasucitratejolalitagarbha, the bodhisattva mahāsattva Sarvalakṣaṇapratimaṇḍitaviśuddhiśrīgarbha, the bodhisattva mahāsattva Vajrārciḥśrīvatsālaṃkāragarbha, the bodhisattva mahāsattva Jyotirjvalanārciḥśrīgarbha, the bodhisattva mahāsattva Nakṣatrarājaprabhāvabhāsagarbha, the bodhisattva mahāsattva Gaganakośānāvaraṇajñānagarbha, the bodhisattva mahāsattva Anāvaraṇasvaramaṇḍalamadhuranirghoṣagarbha, the bodhisattva mahāsattva Dhāraṇīmukhasarvajagatpraṇidhisaṃdhāraṇagarbha, the bodhisattva mahāsattva Sāgaravyūhagarbha, the bodhisattva mahāsattva Meruśrīgarbha, the bodhisattva mahāsattva Sarvaguṇaviśuddhigarbha, the bodhisattva mahāsattva Tathāgataśrīgarbha, the [F.168.a] bodhisattva mahāsattva Buddhaśrīgarbha, the bodhisattva mahāsattva Vimukticandra, and so on. These boundless, innumerable, countless, inconceivable, unequaled, measureless, infinite, endless, unlimited, and most indescribable of indescribable bodhisattva mahāsattvas such as Vajragarbha had all gathered there from various buddha realms.
Then at that time the bodhisattva mahāsattva Vajragarbha, through the power of the Buddha, entered the samādhi called the radiance of the Mahāyāna.
As soon as the bodhisattva mahāsattva Vajragarbha entered the samādhi called the radiance of the Mahāyāna, buddha bhagavats who all had the name Vajragarbha and were as numerous as the atoms in a hundred million buddha realms, who were from beyond worlds in the ten directions as numerous as the atoms in a hundred million buddha realms, appeared to him. Those buddha bhagavats said these words:
“O noble son! It is excellent, excellent that you have entered the samādhi called the radiance of the Mahāyāna. In this way, noble son, the buddhas, the bhagavats in the ten directions, who are as numerous as the atoms in a hundred million buddha realms, and who all have the same name as you, which is Vajragarbha, because of the blessing of the previous prayers of this bhagavat tathāgata arhat samyaksambuddha30 Vairocana31 [F.168.b] and because of your particular wisdom,32 give you their blessing so that through your teaching all bodhisattvas will (1) enter the bhūmis of the wisdom of the radiance of the Buddha’s inconceivable Dharma, (2) completely accumulate all roots of goodness, (3) become skilled in examining the entire Dharma of the Buddha, (4) possess a vast wisdom of the entire Dharma, (5) teach the perfectly preserved Dharma, (6) have the purified wisdom of indivisibility,33 (7) be unstained by all worldly qualities, (8) purify the transcendent roots of goodness, (9) realize the scope of inconceivable wisdom, and (10) ultimately attain the scope of omniscient wisdom.
“This is for the purpose of commencing upon and attaining34 the ten bhūmis of the bodhisattvas35 through (1) the teaching that presents the bodhisattva bhūmis, (2) a focus on the entire Dharma of the Buddha, (3) meditation on the different kinds of immaculate qualities,36 (4) skill37 in the great light of wisdom that has analyzed the perfectly analyzed,38 (5) entry through the door of knowledge through perfect examination,39 (6) the bright40 illumination41 of the eloquence of42 explaining every kind of opposing43 standpoint, (7) the realization of the level of great discerning knowledge, (8) the continuous remembering of bodhicitta, (9) the ripening of all realms of beings, and (10) the acquisition of skillfulness through certainty in the comprehension of everything.44 [F.169.a]
“Therefore, noble son, be eloquent45 in this Dharma teaching, which is being skillful in the different doors of the Dharma,46 so that through the power of the buddhas and the blessing of the light of the wisdom of the tathāgatas there will be (1) the complete purification of your roots of goodness, (2) the complete purification of the essence of phenomena,47 (3) benefit for all the realms of beings, (4) the dharmakāya, which is the body48 of wisdom, (5) the consecration received from all the buddhas, (6) the appearance of a body in all worlds, (7) the transcendence of all worldly existences, (8) the complete purification of the way of world-transcending qualities, and (9) the perfection of omniscient wisdom.”49
Then those buddha bhagavats provided the bodhisattva Vajragarbha with (1) an unsurpassable body, (2) unimpeded eloquence in teaching, (3) the process of analysis through completely purified wisdom, (4) the blessing of unfailing memory, (5) skill in definitive understanding,50 (6) the judgment that is never lost in any situation,51 (7) the invincible strengths52 of a complete buddha, (8) the strengths53 and confidences of the tathāgatas, who will never be discouraged, (9) the accomplishment of the different aspects of the Dharma through the discerning knowledge of omniscient wisdom, and (10) the adornment of the unique aspects of the body, speech, and mind of the tathāgatas. [F.169.b]
Why did this happen? It was because he (1) had attained the intrinsic nature of that samādhi, (2) had accomplished a previous prayer,54 (3) had perfectly purified higher motivation, (4) had the perfectly clarified circle55 of wisdom, (5) had perfectly accumulated the accumulations, (6) had become perfectly immaculate,56 (7) had become a vessel for limitless memory, (8) had the purity of clear motivation, and (9) had perfectly realized the distinct57 doors of retention, and because he had (10) applied the seal of the knowledge of the essence of the Dharma.
Those buddha bhagavats who were present there extended their right hands through their miraculous power and stroked the bodhisattva Vajragarbha’s head.
As soon as the bodhisattva Vajragarbha was touched by those buddha bhagavats, he arose from that samādhi and said to the bodhisattvas, “O jinaputras! This bodhisattva aspiration (1) is perfectly certain,58 (2) is not separate,59 (3) cannot be viewed,60 (4) is the vast essence of the Dharma,61 (5) extends to the limits of space,62 (6) reaches the ultimate conclusion,63 and (7) is the protection of the realm of beings.64
“O jinaputras! The bodhisattva mahāsattvas enter the wisdom bhūmis of the buddha bhagavats of the past. They enter the wisdom bhūmis of the buddha bhagavats of the future. They enter the wisdom bhūmis of the buddha bhagavats of the present. [F.170.a]
“O jinaputras! There are ten bodhisattva bhūmis that are entering the wisdom bhūmis of the buddha bhagavats.65
“O jinaputras! What I say to you is what the buddha bhagavats of the past, future, and present have taught, will teach, and are teaching.
“What are these ten? They are the following: (1) Perfect Joy is the first bhūmi of the bodhisattva, (2) Stainless is the second bhūmi of the bodhisattva, (3) Shining is the third bhūmi of the bodhisattva, (4) Brilliance is the fourth bhūmi of the bodhisattva, (5) Difficult to Conquer is the fifth bhūmi of the bodhisattva, (6) Manifested is the sixth bhūmi of the bodhisattva, (7) Gone Far is the seventh bhūmi of the bodhisattva, (8) Unwavering is the eighth bhūmi of the bodhisattva, (9) Perfect Understanding is the ninth bhūmi of the bodhisattva, and (10) Cloud of Dharma is the tenth bhūmi of the bodhisattva.
“O jinaputras! These are the ten bodhisattva bhūmis of the bodhisattvas that the buddha bhagavats of the past, future, and present have taught, will teach, and are teaching.
“O jinaputras! I see that throughout all buddha realms there are no tathāgata arhat samyaksambuddhas who do not teach these ten bodhisattva bhūmis. Why is that? O jinaputras! The light from this doorway to the Dharma of purifying the bodhisattva path of the bodhisattva mahāsattvas is called most excellent. It is an inconceivable presentation of the classification of the ten bhūmis of the bodhisattvas. [F.170.b] O jinaputras! That is this level of the knowledge of the bhūmis.”66
Thus the bodhisattva Vajragarbha spoke merely the names of these ten bodhisattva bhūmis, became silent, and did not elucidate any further. All the bodhisattvas of the assembly heard just the names of the ten bodhisattva bhūmis with no further elucidation or description. Therefore, they yearned for that, thinking, “The bodhisattva Vajragarbha thus spoke just the names of the ten bodhisattva bhūmis and said no more. What is the cause and condition for his not giving any further elucidation?”
At that time, the bodhisattva mahāsattva Vimukticandra was present in that gathered assembly of bodhisattvas. The bodhisattva Vimukticandra, knowing what was being thought in the minds of the assembly of bodhisattvas, addressed these questions in verse to the bodhisattva Vajragarbha:
Then the bodhisattva Vimukticandra spoke these words to the bodhisattva Vajragarbha: “O jinaputra! This is a very pure assembly of gathered bodhisattva mahāsattvas who (1) have very pure higher motivation, (2) have very pure thoughts, (3) have practiced excellent conduct, (4) have served excellently many trillions68 of buddhas, (5) have excellently gathered the accumulations,69 (6) possess limitless qualities and wisdom, (7) are free of doubt and uncertainty, (8) are free of blemish, (9) are resolute in their motivation and aspiration, [F.171.b] and (10) are within the Dharma of the buddhas and do not rely on anything else.
“O jinaputra, through the blessing of the tathāgatas teach well all these bodhisattvas who are present before you in this place.”
The bodhisattva Vimukticandra, in order to repeat his meaning clearly, recited these verses to the bodhisattva Vajragarbha:70
The bodhisattva Vajragarbha said these words to the bodhisattva Vimukticandra: “O jinaputra, this very pure assembly of gathered bodhisattva mahāsattvas (1) has very pure higher motivation, (2) has very pure thoughts, (3) has practiced excellent conduct, (4) has excellently served trillions of buddhas, (5) has excellently gathered the accumulations,72 (6) possesses limitless qualities and wisdom, (7) is free of doubt and uncertainty, (8) is free of blemish, (9) is resolute in its motivation and aspiration, and (10) is within the Dharma of the buddhas and does not rely on anything else.
“However, other beings with lesser aspiration will have doubts and uncertainty if they hear such inconceivable subjects as these, which for a long time will not bring them benefit but will harm them and cause them unhappiness. Therefore, I remained silent out of compassion for them.” [F.172.a]
Then Vajragarbha recited these verses in order to make his meaning clear:
Then the bodhisattva Vimukticandra repeated this request to the bodhisattva Vajragarbha: “O jinaputra! Teach it well. Through the power of the tathāgatas these inconceivable subjects will be well protected74 and will be believed in. Why is that? O jinaputra! When you give this teaching on the bhūmis to these jinaputras, there will be an understanding of the true nature, which is what all buddhas are intent upon, and all the bodhisattvas will long to protect this wisdom bhūmi. Why is that? Because this is both the initial conduct and complete attainment75 of the Buddhadharma.
“O jinaputra! By analogy, the alphabet precedes the teaching of written letters and words.76 Without the alphabet being learned, written letters and words cannot be taught.
“O jinaputra! In the same way, through the accomplishment of conduct the bhūmis precede all the qualities of buddhahood, and self-arisen wisdom is attained through the conclusion of the bhūmis. [F.172.b] Therefore, O jinaputra, give your teaching! The tathāgata arhat samyaksambuddhas will oversee77 its protection.”
Then the bodhisattva Vimukticandra, in order to repeat this clearly, recited these verses to the bodhisattva Vajragarbha:
Then all the bodhisattvas sang together in one voice, making a request to the bodhisattva Vajragarbha through the verses of a song:
Then at that time, there shone from the Bhagavat Śākyamuni’s ūrṇā hair a light ray called the light of bodhisattva power accompanied by a retinue of countless hundreds of thousands of light rays. They illuminated all infinite worlds in the ten directions, ended the suffering of all beings in the lower existences, darkened all the palaces of the māras, illuminated the gathered assemblies of all tathāgatas, revealed the range of activity of the buddhas, illuminated the bodhisattvas who had been authorized with the authorization to teach in all the gathered assemblies of tathāgatas in every world throughout all the ten directions, revealed countless manifestations of buddhas, and then formed a network of clouds of light rays as vast kūṭāgāra halls situated in the sky.
Then there shone from the ūrṇā hairs of the buddha bhagavats light rays called the light of bodhisattva power, which illuminated the bodhisattvas who had been authorized with the authorization to teach in all the gathered assemblies of tathāgatas in every world throughout all the ten directions; revealed countless manifestations of buddhas; [F.173.b] illuminated this Sahā universe; illuminated the gathered assembly of this tathāgata, the Bhagavat Śākyamuni; illuminated the body and seat of the bodhisattva mahāsattva Vajragarbha; and formed a network of clouds of light rays as a great kūṭāgāra hall situated in the sky.
From that kūṭāgāra hall made of a network of clouds of light rays, there came these words through the power of the Buddha:
Then the bodhisattva Vajragarbha looked into the ten directions and spoke these verses so that the assembly would have faith: [F.174.a]
“O jinaputras! The aspiration for enlightenment is developed by bodhisattvas who have (1) perfectly accumulated the roots of goodness, (2) perfectly practiced conduct,103 (3) perfectly accumulated the accumulations, (4) perfectly served the appearance of buddhas, (5) perfectly amassed pure qualities, (6) perfectly acquired kalyāṇamitras, (7) perfectly purified their intentions, (8) developed a vast higher motivation, (9) created the aspiration to the sublime, and (10) manifested kindness and compassion.
“That motivation is developed by the bodhisattvas in order to (1) desire the wisdom of buddhahood, (2) acquire the power of the ten strengths, (3) acquire the great confidences, (4) attain the equality of the Buddhadharma,104 (5) protect all beings, (6) have pure kindness and compassion, (7) have knowledge of all in the ten directions, (8) purify without impediment all buddha realms, (9) know in one instant all the three times, and (10) become confident in turning the great Dharma wheel.
“They have (1) great compassion that precedes all actions, (2) the power of knowledge and wisdom, (3) the acquisition of skillful means, (4) the support of intention and higher intention, (5) the measureless powers of the tathāgatas, (6) perfect analysis through analyzing with the power of courage105 and the power of intelligence, and (7) the continuous manifestation of wisdom; and they (8) have become conducive106 to self-arising wisdom, (9) have received107 the instructions for knowledge and wisdom in the Buddhadharma, [F.175.a] and (10) are in the supreme essence of the Dharma, in the realm of space, the final highest point.
“Simultaneous with developing that motivation, the bodhisattva mahāsattva becomes transcendent, for he (1) rises above the level of ordinary beings, (2) becomes an immutable108 bodhisattva, (3) becomes faultless within the family of the sugatas, (4) has gone beyond caste identification, (5) has transcended all worldly ways, (6) follows the way that transcends the world, (7) remains perfectly in the nature of a bodhisattva, (8) has the unchanging possession of the bodhisattva state, (9) is in the lineage of the tathāgatas of the three times, and (10) is destined for buddhahood.109
“O jinaputras! The bodhisattva established in the Dharma resides unshakably upon the bodhisattva bhūmi named Perfect Joy.
“O jinaputras! The bodhisattva who is on the Perfect Joy bodhisattva bhūmi has (1) a plenitude of joy, (2) a plenitude of admiration,110 (3) a plenitude of happiness,111 (4) a plenitude of rapture,112 (5) a plenitude of pleasure,113 (6) a plenitude of delight,114 (7) a plenitude of enthusiasm,115 (8) a plenitude of calmness,116 (9) a plenitude of harmlessness,117 and (10) a plenitude of freedom from anger.118
“O jinaputras! In that way, the bodhisattva who resides on the Perfect Joy bodhisattva bhūmi has (1) perfect joy thinking of the buddha bhagavats, (2) perfect joy thinking of119 the Buddhadharma, (3) perfect joy thinking of the bodhisattva mahāsattvas, [F.175.b] (4) perfect joy thinking of bodhisattva conduct, (5) perfect joy thinking of the pure perfections, (6) perfect joy thinking of the different bodhisattva bhūmis, (7) perfect joy thinking of the preeminence of the bodhisattvas, (8) perfect joy thinking of the instructions taught120 by the tathāgatas, (9) perfect joy thinking of the accomplishment of the benefit of beings, and (10) perfect joy thinking of accomplishing entry into the wisdom of all tathāgatas.
“Perfect Joy arises as he thinks, ‘(1) I have departed from the scope of the world, (2) I have approached the level of buddhahood, (3) I have withdrawn from the level of ordinary childlike beings, (4) I am near to the level of wisdom, (5) I am separated from falling into any lower existence, (6) I have become a refuge for all beings, (7) I am close to seeing all the tathāgatas, (8) I have arisen within the purview of all buddhas, (9) I have become equal to all bodhisattvas, and (10) I am free from all fear, alarm, and terror.’121
“Why is that? O jinaputras! As soon as the bodhisattva attains the Perfect Joy bodhisattva bhūmi in this way, all these fears cease: (1) fear of the loss of livelihood, [F.176.a] (2) fear of a bad reputation, (3) fear of death, (4) fear of the lower existences, and (5) fear from nervousness in an assembly.
“Why is that? He has no fear, alarm, terror, or horripilation122 (1) because he is free from the perception of a self and therefore has no attachment to the self, so how could he have attachment to material things? Therefore he has no fear of loss of livelihood; (2) because he does not have the slightest expectation of a reward from whomever he helps, but thinks, ‘My possessions are for sharing with beings’ and therefore has no fear of a bad reputation; (3) because he does not have the view of a self and therefore does not have the perception of a self and therefore has no fear of death; (4) because he thinks, ‘Even though I die, I will definitely be inseparable from the buddhas and bodhisattvas,’ and therefore has no fear of the lower existences; (5) because he thinks, ‘There is no one in the world whose motivation is even equal to mine, so how could they be higher?’ and therefore has no fear from being nervous in an assembly.
“O jinaputras! The bodhisattva who has first developed compassion, with unimpaired,123 uncommon124 higher motivation, is dedicated more than ever before to accumulating roots of goodness. This is because (1) he has the power of faith, (2) he has an abundance of admiration, (3) he has pure motivation,125 (4) he has an abundance of certainty,126 (5) he has developed kindness and compassion, (6) he has generated great love, (7) he has a resolute127 mind, (8) he is adorned by a sense of shame and conscience, (9) he possesses patience and gentleness,128 and (10) he has respect and reverence129 for the teachings of the tathāgata arhat samyaksambuddhas. [F.176.b]
“(1) He accumulates roots of goodness day and night without ever being satisfied; (2) he is devoted to kalyāṇamitras; (3) he enjoys the delights of the Dharma; (4) he seeks to hear Dharma teachings without ever being satisfied; (5) he thoroughly examines the Dharma he has heard; (6) he has no mental fixation;130 (7) he has no attachment to acquisitions, honors, and praise; (8) he has no attachment to delight in material things; (9) he accomplishes, without ever being satisfied, the development of the motivation that is like a jewel; and (10) he aspires to the bhūmi of omniscience.131
“(1) He has the strengths, confidences, and distinct qualities of the tathāgatas as his goal; (2) he seeks the perfections without impediment; (3) he has forsaken deception and deceit; (4) he practices what he preaches; (5) he always keeps to speaking the truth; (6) he creates no blemish in the family of the tathāgatas; (7) he never abandons the training of the bodhisattva and, like the great lord and king of mountains, is unshakable from the omniscient mind;132 (8) he has no desire for worldly activities and follows the path of renunciation133 that transcends the world; (9) he accumulates, without ever being satisfied, the accumulation of the factors for enlightenment; and (10) he continuously, without interruption, always seeks to progress higher and higher.
“O jinaputras!134 The bodhisattva mahāsattva who is on the Perfect Joy bodhisattva bhūmi is endowed with those kinds of qualities of a pure bhūmi.
“He who is on the Perfect Joy bodhisattva bhūmi accomplishes great prayers, great efforts, and great accomplishments in these ways: [F.177.a]
1. “In order to offer to and serve all buddhas without exception, without remainder, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may render great service and make great offerings to all buddhas who will appear in all eons.
2. “In order to possess the Dharma taught by all the tathāgatas, in order to obtain the enlightenment of all the buddhas,135 and in order to preserve the teachings of all the samyaksambuddhas, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may possess the Dharma taught by all the tathāgatas.
3. “In order that during the lives of all the buddhas in infinite worlds without exception, from when they are in the divine palace in Tuṣita onward—their departure from there, descent, entering a body, being born, enjoying youth, living with a retinue of queens, abandoning the lay life, practicing asceticism, going to the bodhimaṇḍa, subjugating the māras, attaining buddhahood, receiving a supplication, turning the great Dharma wheel, and demonstrating passing into the great nirvāṇa—and in order that they may come into their presence, make offerings to them, serve them, receive the Dharma, [F.177.b] and so on, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may be in the presence of all buddhas until they pass into nirvāṇa.
4. “In order to accomplish the immeasurable vast extent of bodhisattva conduct without omission, accumulating all the perfections and refining all the bhūmis, and in order to acquire the aggregation of all the main and subsidiary factors for enlightenment—with the principal and various signs, dissolution, transformation, and all that is in the conduct of the bodhisattva, the teaching on the path of the bhūmis, the support and gift of the teaching and instruction on training in the perfections, and attaining the development of the motivation to buddhahood—the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may throughout all eons accomplish the development of the motivation to buddhahood.
5. “In order that all the worlds of beings, without exception or remainder, who make up the three realms, who are within the six kinds of existence—those with form and the formless, those with perception and those without perception, those who are not those with perception and also those who are not those without perception, those born from eggs, those born from wombs, those born from warm moisture, those born miraculously—in order that all these beings, all those realms of beings, be ripened completely, [F.178.a] enter the Buddha’s Dharma, follow the path without interruption, and be brought to the bhūmi of omniscience, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may throughout all eons ripen the nature of all beings.
6. “In order that his miraculous emanations may enter equally and separately into every assembly in every single world in the ten directions while having the wisdom that perceives their dissimilarities—the wide worlds and the narrow, the vast and immeasurable, the subtle and the gross, the inverted and the upside down—the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may throughout all eons enter those worlds for the sake of purification.
7. “In order for all purified realms to be in one realm and one realm in all realms, for there to be limitless purified buddha realms, beautified by adorning arrays of a multitude of lights, where there is the attainment of the path of purification that removes all kleśas, realms that are filled by countless beings who are the source of wisdom and that are the entirety of the vast fields of activity of the buddhas that satisfy with teachings the wishes of beings, [F.178.b] the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may throughout all eons purify buddha realms.
8. “In order to be dedicated to the one intention of all bodhisattvas; in order to individually accumulate the roots of goodness; in order to have the same goal as all bodhisattvas; in order to be always inseparably accompanied by bodhisattvas; in order for the buddhas to teach him whatever he wishes; in order to obtain, through his motivation to buddhahood, the scope, power, and wisdom of all the tathāgatas; in order to attain imperishable, ever-present clairvoyance; in order to move throughout all worlds; in order for his form to appear among the assembled pupils of all buddhas and for all buddhas to teach him; in order for his bodies to continue in all his rebirths; in order to obtain the inconceivable Mahāyāna; and in order to have the uninterrupted practice of bodhisattva conduct, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may throughout all eons accomplish the Mahāyāna in all his conduct.
9. “In order to practice the sublime bodhisattva conduct that resides within the irreversible wheel; in order for there to be the fruitful activities of body, speech, and mind [F.179.a] that bring conviction in the Buddhadharma as soon as the body is seen, that bring attainment of wisdom as soon as the voice speaks, and that bring freedom from kleśas as soon as there is faith; in order to attain the motivation that is like the great king of medicines; in order to attain a body that is like a wish-fulfilling jewel; and in order to practice all the conduct of the bodhisattvas, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that throughout all eons all his practice of the wheel of irreversibility will be fruitful.
10. “In order to attain buddhahood, unsurpassable complete enlightenment, in all worlds; in order that there will be, for each childlike being without a hairsbreadth of difference, birth,136 enjoying youth, living with a retinue of queens, abandoning the lay life, practicing asceticism, going to the bodhimaṇḍa, subjugating the māras, attaining buddhahood, receiving a supplication, turning the great Dharma wheel, and demonstrating passing into the great nirvāṇa;137 in order to obtain the Buddha’s great scope, powers, and wisdom; in order to manifest as a buddha in all the realms of beings in accordance with his wishes, and in each instant manifest buddhahood and the attainment of peace; in order that one buddhahood will fill the entire expanse of phenomena with emanations; in order that speaking in one voice will completely satisfy the minds and wishes of all the realms of beings; in order to manifest passing into the great nirvāṇa and the continuous practice of conduct; [F.179.b] in order to teach the presentation of all the qualities in the bhūmis of great wisdom;138 and in order to emanate throughout all worlds the clairvoyance that is the power of the Dharma of wisdom, the bodhisattva continuously makes great prayers, perfect in all aspects, that have the complete purity of a vast aspiration, are as vast as the realm of phenomena, reach the ends of space, and extend to the end of time, so that he may throughout all eons have the clairvoyance of great wisdom in the attainment of buddhahood.
“O jinaputras! Those are their great prayers, great scope, and great diligence. They make these ten doorways of prayer, and the bodhisattva on the Perfect Joy bodhisattva bhūmi fulfills these ten prayers countless hundreds of thousands of times.
“These ten great prayers have ten conclusions. What are these ten? They are (1) the conclusion of beings, (2) the conclusion of worlds, (3) the conclusion of space, (4) the conclusion of phenomena, (5) the conclusion of nirvāṇa, (6) the conclusion of the appearance of buddhas, (7) the conclusion of the wisdom of the tathāgatas, (8) the conclusion of the mind’s objectives, (9) the conclusion of entering the wisdom of buddhahood, and (10) the conclusion of the continuation of worlds, the continuation of the Dharma, and the continuation of wisdom. [B14] [F.180.a]
“He makes a perfect prayer, saying, ‘In that way, may the conclusion of these great prayers of mine be at the end of (1) beings, (2) worlds, (3) space, (4) phenomena, [386] (5) nirvāṇa, (6) the appearance of the buddhas, (7) the wisdom of the tathāgatas, (8) the mind’s objectives, (9) the accomplishment of wisdom, (10) the continuity of worlds, the continuity of the Dharma, and the continuity of wisdom. (1) Just as there is no end to beings, may my roots of goodness never be concluded. (2) Just as there is no end to worlds, (3) space, (4) phenomena, (5) nirvāṇa, (6) the appearance of buddhas, (7) the wisdom of the tathāgatas, (8) the mind’s objectives, (9) the accomplishment of wisdom, and (10) the continuity of worlds, the continuity of the Dharma, and the continuity of wisdom, may my roots of goodness never be concluded!’
“He makes that prayer with (1) an altruistic mind, (2) a gentle mind, (3) an adept mind, (4) a peaceful mind, (5) a tamed mind, (6) a deeply peaceful mind, (7) a flexible mind, (8) a loving mind, (9) an undisturbed mind, and (10) an untroubled mind.139
“He has many excellent realizations and has faith: (1) He has faith in the accomplishment of conduct by all the previous tathāgata arhat bhagavat samyaksambuddhas. [F.180.b] (2) He has faith in their attainment of the perfections. (3) He has faith in their attainment of the various bhūmis. (4) He has faith in their accomplishment of the strengths. (5) He has faith in their perfection of the confidences. (6) He has faith in their unsurpassable, unique buddha qualities. (7) He has faith in their inconceivable buddha qualities.140 (8) He has faith in their accomplishment of the purview of a buddha, which has no center or edge. (9) He has faith in their entering and following the immeasurable scope of activity of the tathāgatas. (10) He has faith in their accomplishment of the result.
“In brief, they have faith in all bodhisattva conduct and so on, up to the authority of the teaching on the wisdom of the bhūmi141 of the tathāgatas.
“He thinks, ‘These buddha qualities are thus (1) vast, (2) profound, (3) singular, (4) peaceful, (5) empty, (6) featureless, (7) aspirationless, (8) desireless, (9) stainless, and (10) limitless, and these buddha qualities are difficult to attain. However, these children, these ordinary beings, have (1) minds that have fallen into bad views and the thick darkness of ignorance and dimmed sight, which obscures their minds. (2) They have thoughts that raise the victory banner of pride. (3) Their minds are never satisfied. (4) They are caught in the net of craving. (5) They have minds that engage in the darkness of deceit and deception. [F.181.a] (6) They are completely encircled by thoughts of envy and avarice, so that within the continuum of the path they are completely connected to birth. (7) They accumulate karma from being engaged in desire and hatred and ignorance. (8) Their anger and enmity create a blazing fire in their minds. (9) They perform erroneous actions. (10) They have the seeds of minds, mentation, and consciousnesses that are under the influence of ignorance and the view of desire and becoming. They generate the seedling of the suffering of rebirth as the simultaneous birth and inseparable arising of name-and-form in the three realms. That name-and-form increases so that the collection of the six bases of sensory perception is created. When the bases of sensory perception have appeared there occur the sensations from their mutual contact and combining. When there is the repeated enjoyment of sensation, craving and grasping increase. Through the increase of that grasping there occurs becoming. When becoming has occurred, there is the manifestation of birth, old age, death, misery, wailing, suffering, unhappiness, and disturbances of mind. A mass of suffering is created in that way for those beings, while plants, trees, walls, wheel tracks, illusions, and the like are devoid of me and mine, and they are vacant, hollow, empty, inactive, motionless, and inanimate and therefore do not have that kind of awareness.’
“When the bodhisattva sees that those beings are not free from that mass of suffering, great compassion arises in him for those beings. He thinks, ‘I shall protect these beings, liberate them, and bring them to ultimate happiness,’ and great love develops within him. [F.181.b]
“O jinaputras! The bodhisattva who is on the first bodhisattva bhūmi is endowed with that kind of compassion and love, that superior motivation. He has rejected the mind that is directed toward all things, aspires to the wisdom of buddhahood, and with a mind with powerful faith is dedicated to great generosity in the following way: He gives away wealth, stores of grain, and property. He gives away pure gold, jewels, pearls, beryls, conch, coral, and gold or silver coins.142 He gives away precious jewelry and ornaments. He gives away horses, elephants, chariots, drivers, and steeds. He gives away male servants and female servants. He gives away villages, towns, lands, palaces, and capitals. He gives away parks of fruit tree orchards, groves for ascetics, and temples.
“He gives away wives, sons, and daughters. He gives away all beautiful and pleasant things. He gives away his head, ears, nose, hands, feet, and eyes, his limbs, and his entire body. He has no attachment to any of those things he gives away, and he gives them away with a mind that has faith in and aspiration for the wisdom of the Buddha.
“Thus he practices great generosity when he is on the first bodhisattva bhūmi.
“In that way he has a motivation of compassion, love, and generosity, and in order to protect all beings more than ever before he is intently engaged in seeking both worldly and transcendent benefits. [F.182.a] He is indefatigable when he intently engages in seeking those benefits, and he therefore has indefatigability. As he is indefatigable, he becomes proficient143 in all learning. Therefore, he becomes one who knows all learning. As someone who has obtained learning in that way, with the understanding of what is to be done and not to be done, he behaves144 appropriately145 toward higher, middling, and lower levels of beings according to146 his own power and their suitability.147 Therefore he knows the world. Because he knows the world he acts in accord with the times. He is adorned with a sense of shame and conscience and engages in benefiting himself and others. That being so, he has a sense of shame and conscience and engages in that kind of conduct. He is unaffected by worldly concerns, will not turn away from enlightenment, and therefore gains the power of stability.148 Having acquired the power of stability he applies himself to serving and making offerings to the tathāgatas and is dedicated to their teachings.
“In that way these are the qualities of that purified bhūmi: (1) faith, (2) compassion, (3) love, (4) generosity, (5) indefatigability, (6) knowledge of the teaching, (7) knowledge of the world, (8) a sense of shame and conscience, (9) the power of stability, and (10) serving and making offerings to the tathāgatas. [F.182.b]
“When in that way he is on the Perfect Joy bodhisattva bhūmi, because of his vast view and the power of his prayers many buddhas will appear to him. Because of his vast view and the power of his prayers many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions149 of buddhas, many tens of millions150 of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas151 will appear to him. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“In that way, he will make offerings to those bhagavats and will thereby accomplish the activity of ripening beings. Through the methods for gathering pupils, generosity and pleasant words in particular, he will ripen beings. Through the strength of the power of his aspiration, he will also accomplish the two higher methods of gathering pupils, but he does not have the comprehension of everything without exception. From among the ten perfections, the perfection of generosity predominates, and the other perfections are not accomplished fully and completely.
“As he engages in making offerings to the buddha bhagavats and engages in ripening beings, he acquires the qualities of the purified bhūmi. [F.183.a] Those roots of goodness, dedicated to omniscience, become even more purified and effective just as he wishes them to be.
“O jinaputras! By analogy, a skilled smith refines gold in fire so that it becomes purified and useful just as he wishes it to be.
“O jinaputras! In the same way, as the bodhisattva engages in making offerings to the buddha bhagavats and engages in ripening beings, he acquires the qualities of the purified bhūmi. Those roots of goodness, dedicated to omniscience, become even more purified and effective just as he wishes them to be.
“O jinaputras! Moreover, the bodhisattva mahāsattva who is on the first bodhisattva bhūmi investigates and questions the buddhas, bodhisattvas, and kalyāṇamitras about the features, attainments, and results of the first bodhisattva bhūmi. He is never content in perfecting the aspects of that bhūmi. In the same way, he investigates and questions the buddhas, bodhisattvas, and kalyāṇamitras about the features, attainments, and results of the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth bodhisattva bhūmis, and he is never content with accomplishing the various aspects of these ten. [F.183.b]
“He becomes learned about what accords with and what is contrary to the bhūmis. He becomes learned about what develops and what counters the bhūmis. He becomes learned about the features and consequences of the bhūmis. He becomes learned about the attainments and meditations of the bhūmis. He becomes learned about the refinement of the resultant features of the bhūmis. He becomes learned about the attainment and cultivation of the bhūmis. He becomes learned about purifying the features of the bhūmis. He becomes learned about ascending from one bhūmi to another. He becomes learned about being on the various bhūmis. He becomes learned about passing from one bhūmi to another. He becomes learned about the differences between the bhūmis. He becomes learned about knowing the irreversibility of the attainment of the bhūmis. He becomes learned about ascending to the tathāgata bhūmi through refining the bodhisattva bhūmis.
“O jinaputras! In that way the bodhisattva mahāsattva who is learned in the accomplishment of the features of the bhūmis ascends without disturbance from the first bhūmi and reaches the tenth bhūmi without impediment. Through the light of the wisdom of the bhūmis he attains the light of the wisdom of buddhahood.
“O jinaputras! By analogy, a wise great caravan leader wishes to lead the travelers and wants to bring them to a great city. First he inquires and finds out about the good qualities of the route, the dangers of straying from the route, the differences between the stations along the route, the dangers of not knowing the stations along the route, what should and should not be done on the journey, and what provisions should be prepared. He learns well all about the first station of the journey and so on, up to arriving at the city. [F.184.a] Before leaving the first station of the journey, he has examined and learned all this and has a vast accumulation of provisions, so that the numerous travelers will reach the great city without harm. In that way he ensures that no harm will come to himself or his travelers in the deserts and uninhabited lands.
“O jinaputras! In the same way, the bodhisattva mahāsattva is like a wise caravan leader. When he is on the first bodhisattva bhūmi he becomes learned about what accords with and what is contrary to the bhūmis. He becomes learned about what develops and what counters the bhūmis. He becomes learned about the features and results of the bhūmis. He becomes learned about the attainments and meditations of the bhūmis. He becomes learned about the refinement of the resultant features of the bhūmis. He becomes learned about the attainment and cultivation of the bhūmis. He becomes learned about purifying the features of the bhūmis. He becomes learned about ascending from one bhūmi to another. He becomes learned about being on the various bhūmis. He becomes learned about passing from one bhūmi to another. He becomes learned about the differences between the bhūmis. He becomes learned about knowing the irreversibility of the attainment of the bhūmis. He becomes learned about ascending to the tathāgata bhūmi through refining the bodhisattva bhūmis.
“At that time, he obtains the provisions of a great accumulation of merit and has the thorough examination of a great accumulation of wisdom. He has the motivation to lead the beings who are traveling this route and wishes to bring them to the great city of omniscience. [F.184.b]
“At the beginning, he questions and finds out from buddhas, bodhisattvas, and kalyāṇamitras about the path through the bhūmis, the qualities of the path through the bhūmis, the dangers of straying from the path through the bhūmis, the differences between the stations along the path through the bhūmis, and the dangers of not knowing the stations along the path through the bhūmis, and he prepares a great accumulation of merit as provisions.
“He learns well everything from the first station of the path up to arriving at the city of omniscience. He has the intelligence of the discrimination of wisdom and the perfect provisions of a vast accumulation of merit and wisdom, so that by ripening a great multitude of beings he will accomplish the difficult journey of crossing the deserts and empty lands of saṃsāra and arrive at the great city of omniscience, and he ensures for himself and the others on the route that there will be no harm from the dangers of saṃsāra’s deserts and empty lands.
“O jinaputras! Therefore, the bodhisattva mahāsattva is indefatigable in his preparation for the different bhūmis. He becomes learned about them all, up to reaching the bhūmi of the wisdom of all the tathāgatas.
“O jinaputras! That is the brief teaching on entering through the doorway of Perfect Joy, the first bodhisattva bhūmi of the bodhisattva mahāsattvas.
“If I were to teach it in detail, I would not come to an end in countless hundreds of thousands of eons. The teaching would not be fully completed until the end of an asaṃkhyeya eon.152
“The bodhisattva mahāsattva on that bhūmi predominantly becomes a ruler of Jambudvīpa; he attains the state of sovereignty with great power and becomes a protector of the Dharma, becomes wise and powerful in the methods of attracting beings through great generosity, [F.185.a] becomes wise in dispelling from beings the stain of avarice, and does not become disheartened in accomplishing great generosity; and in whatever roots of goodness he practices through generosity, kind words, actions that benefit others, and practicing what he preaches, among all beings he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on.
“His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself153 in such a way that in just one instant, in one moment, he can give up his entire family, wife, and possessions and be ordained in the Tathāgata’s teaching. Having been ordained, in just one instant he will attain and rest in a hundred samādhis, see a hundred buddhas and know their blessings, cause a hundred worlds to shake, go to a hundred buddha realms, [F.185.b] illuminate a hundred worlds, ripen a hundred beings, remain for a hundred eons, enter a hundred previous eons and a hundred future eons, open a hundred Dharma doors, manifest a hundred bodies, and manifest each body having a retinue of a hundred bodhisattvas.
“From this time onward the bodhisattvas who have the power of prayer can through particular prayers manifest bodies, light, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for hundreds of eons, for thousands of eons, for hundreds of thousands of eons, and for a quintillion154 eons.”
Then the bodhisattva Vajragarbha, in order to examine and teach the meaning of this bhūmi, recited these verses:
The bodhisattva Vajragarbha said, “O jinaputras! When the bodhisattva has perfectly mastered the first bhūmi, he aspires to the second bhūmi. There are ten kinds of thought that arise in his mind. What are these ten? They are (1) straightforward thought,179 (2) serene thought,180 (3) capable thought, (4) tamed thought, (5) peaceful thought, (6) virtuous thought, (7) distinctive thought,181 (8) independent thought,182 (9) sublime thought,183 and (10) exalted thought.184
“Those are the ten kinds of thought that arise. Through those he will be on Stainless, the second bodhisattva bhūmi.
“O jinaputras, the bodhisattva who is on the Stainless bodhisattva bhūmi will naturally possess the path of ten good actions. What are these ten?185
1. “He does not kill: He forsakes clubs, forsakes swords,186 forsakes revenge, [F.188.a] feels shame, and is compassionate, and toward all living beings he has a loving mind and wishes to bring them benefit and happiness. He does not even have thoughts of harming beings, let alone of consciously causing physical harm to other beings, knowing that they are beings.
2. “He also does not take what is not given: He is content with his own possessions and does not desire the possessions of others. He perceives that things owned by others are the property of others and has a definite understanding of what is theft. He will not take even a blade of grass or a leaf that is not given, let alone that which sustains life.
3. “He also does not practice sexual misconduct: He is content with his own wife and does not desire the wife of another. He does not even have desire toward women who belong to others, toward the wives of others, or toward those prohibited because of family, signs,187 or Dharma,188 let alone have sexual intercourse with them.
4. “He also does not lie: He speaks the truth, says what has occurred, speaks at the right time, speaks the right amount, and does what he says he will do. He does not even tell a lie in his dreams, let alone tell a lie deliberately.
5. “He also does not slander: He does not cause division and vexation between people and he does not repeat to one person what he has heard from another, nor does he then repeat what that person tells him back to the other. He does not drive apart those who are in harmony. He does not increase conflict. He does not enjoy disharmony and does not delight in disharmony. He does not speak words that will create disharmony whether they are true or not.
6. “He also does not speak harsh words: His speech is not disturbing, abusive, rough, [F.188.b] hurtful, wounding, criticizing, accusing, low, vile, worthless, unpleasant, filled with anger or rage, a cause for heartache, disagreeable, or destructive to his own mind and the minds of others. He speaks words that are gentle, agreeable, pleasant, delightful, favorable, charming, respectable, valuable, clear, comprehensible, worth hearing, dependable, pleasing to many, agreeable to many people, and praised by the wise, and words that bring benefit and happiness to all beings, make the mind happy, bring the mind satisfaction, calm his own and others’ minds, and eliminate desire, anger, ignorance, and all kleśas.
7. “He has also forsaken idle talk: He gives answers well, speaks at the appropriate time, speaks truthfully, speaks meaningfully, speaks of the Dharma, speaks logically, speaks with control, speaks with cause, and pays attention to the time. He even avoids telling stories that should not be told, let alone distracting speech.
8. “He is also not covetous: He does not covet the wealth of others, the pleasures of others, the utensils of others, or the property of others. He does not wish for, hope for, or desire them, thinking, ‘May what is theirs be mine.’ [F.189.a]
9. “He also has no malice: Toward all beings his mind has love, altruism, kindness, happiness, gentleness, the wish to benefit the entire world, and the wish to compassionately benefit all beings. He is without anger, enmity, the stain of hardheartedness, malevolence, rage, and so on. His contemplations are contemplations and examinations that are beneficial, loving, and bring benefit and happiness to beings.
10. “He has the true view: He follows the correct path, which is marvelous, fortunate, and free of bad views. He has correct views, is without deception, is without duplicity, and has certainty in the Buddha, Dharma, and Saṅgha.
“He always continuously maintains this path of the ten good actions.
“He has these thoughts in his mind: ‘All the falling of beings into the lower existences, the lower realms, is caused by adopting the path of the ten bad actions. Oh! I shall myself maintain correct conduct, make others maintain correct conduct, and teach correct conduct to others. What would make that impossible? If I myself maintain wrong conduct, there will be no possibility for me to establish others in correct conduct.’
“He contemplates in this way: ‘Following these paths of the ten bad actions causes beings to be reborn in the hells, as animals, and in Yama’s realm. [F.189.b] Following the paths of the ten good actions causes beings to be reborn as humans and so on, up to the highest of existences.
“ ‘Higher than that, those who follow the path of the ten good actions but with a limited motivation and with a mind terrified of the three realms are without great compassion, and they meditate on the wisdom gained through following what they have heard from others who are practicing the Śrāvakayāna.
“ ‘Higher than that, those who do not rely on others, attain enlightenment by themselves, are without great compassion and method, and gain realization through realizing profound dependent origination are practicing the Pratyekabuddhayāna.
“ ‘Higher than that, those who have vast, immeasurable motivation, great kindness and compassion, possess skillful methods, make great prayers, do not abandon all beings, have the goal of the vast wisdom of buddhahood, and purify the bodhisattva bhūmis are practicing the vast, pure conduct of the perfections.
“ ‘Higher than that, those who purify themselves in the supreme way on the path of the ten good actions will attain the power of the ten strengths and the four confidences and will accomplish the supreme qualities of buddhahood. Therefore, I shall dedicate myself to the accomplishment of supreme purification in the practice of the ten good actions.’
“He teaches in this way: ‘Following, furthering, and practicing a great deal of these paths of the ten bad actions is the cause for beings to be reborn in the hells. [F.190.a] Following, furthering, and practicing a medium amount of these paths is the cause for rebirth as an animal. Doing the least amount is the cause for rebirth in Yama’s realm.
“ ‘Through killing, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: a short life and many illnesses.
“ ‘Through taking what has not been given, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: little wealth and its being used by others.
“ ‘Through sexual misconduct, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: a quarrelsome wife and troublesome servants.
“ ‘Through lying, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: much denigration and being deceived by others.
“ ‘Through slandering, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. [F.190.b] Even if born as a human, there will be two of results of that karma: conflict among servants and bad servants.
“ ‘Through harsh speech, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: hearing unpleasant words and quarrelsome words.
“ ‘Through idle speech, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: ignoble words and lack of eloquence.
“ ‘Through avarice, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will two results of that karma: dissatisfaction and great desire.
“ ‘Through malice, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: seeking opportunities to harm and being tormented by others.
“ ‘Through wrong views, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: falling into bad views and being deceptive.
“ ‘Therefore as these paths of the bad actions gather an immeasurable great mass of suffering, I shall reject these paths of the ten bad actions and remain happy in enjoying the delights of the pleasure of the Dharma. I shall reject these paths of the ten bad actions, and I shall remain on the paths of the ten good actions and bring others onto them.
“ ‘Toward those beings I will first develop a motivation to benefit them, to bring them happiness, love, compassion, and kindness, to take care of them, to protect them, to be their teacher, and to be their instructor.’
“He also thinks, ‘Alas! These beings who have fallen into evil views have aberrant understanding, have aberrant motivation, and move through the darkness of an evil path. [F.191.a] Therefore I shall bring them to the path of the truth, the path of the correct view, the true nature exactly as it is.
“ ‘Oh! These beings are in conflict, quarrel and fight, and are continuously burning with anger and enmity. Therefore I shall bring them to the accomplishment of the highest great love.
“ ‘Alas! These beings are unsatisfied and crave for the wealth of others and are endlessly engaged in gaining a livelihood. Therefore, I shall establish them in livelihood through the purity of the body, speech, and mind’s actions.
“ ‘Alas! These beings have desire, anger, and ignorance, which are the causes of existence, and they are continuously burning in the flames of the various kleśas but do not seek the method that would free them from that. Therefore I shall bring them to the cessation of all kleśas, [410] to freedom from harm, to nirvāṇa.
“ ‘Alas! These beings are enveloped in the darkness of ignorance, the loss of sight, and the blindness of ignorance; the light of wisdom is far away, and they work in the vast desert of saṃsāra, carrying out actions in the vast desert of bad views. Therefore, I shall do whatever I can to purify their wisdom eyes of obscurations so that they will gain an unobscured understanding, not dependent on others, of the true nature of all phenomena.
“ ‘Alas! These beings accomplish actions in the vast desert and wasteland of saṃsāra and are looking down into the abyss of the hells, rebirth as animals, and Yama’s realm. [F.191.b] They are caught in the unending net of wrong views, they are enveloped in the darkness of ignorance, they have gone astray on the incorrect path, they are blind and without the guide of virtue, they see as salvation that which is not salvation, they are bound in the noose of Māra, they are seized by the bandit of perceptions, they are sunk in the darkness of the motivation of Māra, and the motivation of buddhahood is far away. Therefore, I shall become a protector for them in that saṃsāra, I will lead them across that desert that is difficult to cross, and I shall bring them to the city of omniscience, which is free of fear and free from harm.
“ ‘Alas! These beings are drowning in a great river, having entered the river of desire, ignorance, existence, and views; having been caught in the current of saṃsāra, swept away by the river of existence, tossed around by its great waves, and overcome by the power of desire and craving, they are devoid of the power of contemplation and engage in desire, malice, violence, and many thoughts, and they are captured by the river monster of the view of a self, caught in the whirlpool of the darkness of pleasures, sunk in the swamp of craving for pleasures, lost in the dry wasteland of great egotism, without support, unable to escape from the city of sensory perceptions, and without the liberation of good actions. Therefore, I shall free them through the power of great compassion and the strength of good actions, and bring them to the precious island of omniscience, which is free of harm, free of dirt, peaceful, happy, and without fear.
“ ‘Alas! These beings are tormented by the many sufferings and unhappinesses of the three realms; [F.192.a] they are in the bondage of desire and anger, of pleasure and sorrow; they wail in misery; they are held in the chains of craving, enveloped in the darkness of ignorance, and in conflict with one another.189 Therefore I shall bring them all to unobscured nirvāṇa, which is distinct from the three realms.190
“ ‘Alas! These beings are fixed upon belief in self and ownership, and they do not depart from the dwelling that is the skandhas; they enter into the four misconceptions, live within the empty town of the six sensory bases, are injured by the snakes of the four great elements, are attacked by the murderers and bandits of the skandhas, and experience immeasurable suffering. Therefore, I shall bring them to sublime happiness that is free of any abode: the nirvāṇa of unobscured omniscience.
“ ‘Alas! These beings aspire to what is inferior, weak, and incapable. Even though from the Mahāyāna there arises the irreversible sublime mind of omniscient wisdom, they have śrāvaka and pratyekabuddha mentalities. Therefore, I shall bring them to the unsurpassable Mahāyāna, which has the immense motivation and vast realization of buddhahood, by teaching them about omniscient wisdom.’
“O jinaputras! The bodhisattva who has that power and might of correct conduct, who is skilled in the accomplishment of compassion and love, is a good friend who is not under the control of all beings, who does not forsake all beings, who is skilled in knowing what is and is not to be done. [F.192.b] He who is on the Stainless bodhisattva bhūmi will, because of his vast view and the power of his prayers, have many buddhas appear to him. Because of his vast view and the power of his prayers, many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions191 of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, and supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“He also respectfully receives from those tathāgata arhat samyaksambuddhas these paths of the ten good actions, and having received them he does not abandon them or let them go to waste. For many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many millions of eons, many tens of millions of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons, he remains practicing generosity and pure conduct without the fault of miserliness or the stain of bad conduct. [F.193.a]
“O jinaputras! It is like this: to give an analogy, if gold is put into green vitriol, all its impurities are removed.
“O jinaputras! In that same way, the bodhisattva on the Stainless bodhisattva bhūmi, for many eons and so on, up to many quintillions of eons, remains practicing generosity and pure conduct without the fault of miserliness or the stain of bad conduct. From among the four methods of attracting beings, he primarily practices kind words. From among the ten perfections, the perfection of good conduct predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras! This was a brief teaching of the bodhisattva bhūmi named Stainless, which is the second bodhisattva bhūmi.
“The bodhisattva mahāsattva who is on that bhūmi predominantly becomes a cakravartin king with power over the four continents. Through the Dharma he attains sovereignty and becomes endowed with the seven precious possessions. He is skilled and has the ability to eliminate the fault of miserliness and the stain of bad conduct in all beings. He is very skilled in bringing beings onto the path of the ten good actions.
“He does not become weary of accomplishing great generosity, and in whatever roots of goodness he practices through kind words, actions that benefit others, and practicing what he preaches, among all beings he becomes supreme, [F.193.b] the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on. His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself in such a way that in just one instant he can abandon his entire family, wife, and possessions and is ordained in the Tathāgata’s teaching. Having been ordained, in just one instant he attains and rests in a thousand samādhis, sees a thousand buddhas and knows their blessings, causes a thousand worlds to shake, goes to a thousand buddha realms, illuminates a thousand worlds, ripens a thousand beings, remains for a thousand eons, enters a thousand previous eons and a thousand future eons, opens a thousand Dharma doors, manifests a thousand bodies, and manifests each body having a retinue of a thousand bodhisattvas. From this time onward the bodhisattvas who have the power of prayer through particular prayers manifest bodies, light, miracles, [F.194.a] sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and so on, until many quintillions of eons, which are difficult to enumerate.”
Then the bodhisattva Vajragarbha, in order to teach the meaning of this bhūmi and to analyze it, recited these verses:
The bodhisattva mahāsattva Vajragarbha said, “O jinaputras! In that way through purifying his higher motivation on the second bodhisattva bhūmi he ascends to the third bhūmi. He ascends through ten kinds of focusing on his mind’s orientation. What are those ten? They are (1) focusing on the orientation of a pure mind, (2) focusing on the orientation of a stable mind, (3) focusing on the orientation of a disenchanted mind, (4) focusing on the orientation of a mind without desire, (5) focusing on the orientation of an irreversible mind, (6) focusing on the orientation of a resolute mind, (7) focusing on the orientation of a refined mind, (8) focusing on the orientation of an insatiable mind, (9) focusing on the orientation of a sublime mind, and (10) focusing on the orientation of an exalted mind.
“O jinaputras, the bodhisattva who is on the third bodhisattva bhūmi realizes correctly, just as it is, that (1) all that is composite is impermanent. (2) He sees the nature of that which is composite to be suffering,196 (3) unpleasantness, (4) unreliability, (5) destruction, (6) transitoriness, (7) momentary arising and ceasing, (8) nonarising in the past, (9) nontransference into the future, [F.196.a] and (10) nonpresence in the present.
“When he sees in that way the nature of composite phenomena, he sees that they are accompanied by (1) destruction, (2) weeping, (3) misery, (4) wailing, (5) distress, (6) bondage by pleasure and displeasure, (7) great suffering, unhappiness, and distress, (8) being nonaccumulative,197 (9) the burning fires of desire, anger, and ignorance, (10) and numerous various illnesses.
“He elevates his motivation, more than ever before, higher than composite phenomena, and he aims for the wisdom of the tathāgatas.
“He sees the wisdom of the tathāgatas as (1) inconceivable, (2) unequaled, (3) unfathomable, (4) hard to obtain, (5) unique, (6) invulnerable, (7) undisturbed, (8) having arrived at the city of no fear, (9) irreversible, (10) and protecting many beings.
“In that way, he sees the wisdom of the tathāgatas as beyond measure and sees that composite phenomena have numerous misfortunes. More than ever before he develops ten perceptions of all beings. What are these ten? (1) He perceives them as being without a protector, without a refuge, and without a support; (2) as being continually destitute; (3) as burning with the fires of desire, anger, and ignorance; (4) as being imprisoned in the dungeon of existence; (5) as being continuously enveloped in the darkness of the kleśas; (6) as having the thoughts of a mind that does not have the power to examine; [F.196.b] (7) as having no aspiration to good qualities; (8) as having gone astray from the entire Dharma of the Buddha; (9) as being swept along in the current of saṃsāra; and (10) as being terrified by the path to liberation. Those are the ten perceptions he acquires.
“Then, seeing that the realm of beings has many misfortunes, he engages in this kind of diligence: (1) ‘I will protect these beings, (2) I will liberate them, (3) I will purify them, (4) I will raise them up, (5) I will establish them,198 (6) I will make them stable,199 (7) I will satisfy them,200 (8) I will nurture them, (9) I will tame them, and (10) I will cause them to enter nirvāṇa.’
“He is thus disenchanted with the nature of composite phenomena, considers all beings, puts his trust in the wisdom of the tathāgatas as omniscient wisdom, and is dedicated to protecting beings. He considers in this way: ‘Through what method or path can I raise up these beings who have fallen into suffering and the kleśas, and bring them to the ultimate happiness of nirvāṇa?’
“The bodhisattva concludes, ‘That can only come from unobscured wisdom, the state of liberation. Unobscured wisdom, the state of liberation, can only come from the realization of the exact nature of all phenomena. [F.197.a] The realization of the exact nature of all phenomena can only come from the wisdom of nonoccurrence, nonarising. The light of that wisdom can only come from skill in dhyāna and certainty of realization. Skill in dhyāna and certainty of realization can only come from becoming learned through listening.’
“He has that kind of knowledge through examination, and more than ever he is engaged in diligently seeking for the sublime Dharma. He is dedicated to listening to the Dharma day and night, he fulfills his insatiable desire for the Dharma, he is constantly seeking the Buddha’s Dharma, he delights in the Dharma, he enjoys the Dharma, he depends on the Dharma, he is focused on the Dharma, he is intent upon the Dharma, he is predisposed to the Dharma, he is devoted to the Dharma, he clings to the Dharma, he protects the Dharma, and he has the correct practice of the Dharma.
“He is so dedicated to seeking the Dharma that there is nothing precious, no wealth, no riches, no grain store, and no treasury that he will not give away. Because of his delight in the Dharma, he does not perceive it as a hardship. Otherwise, when a dharmabhāṇaka recites even one word he will perceive it as a hardship.
“There is nothing that he has externally acquired that he will not give away for the sake of the Dharma, and there is nothing of himself that he will not give away. What are these? He will give away his servants, [F.197.b] he will give away his kingdom, he will give away his possessions, and he will give away his wealth and grain and his jewels, gold, and treasury. He will give away his horses, elephants, chariots, and steeds. He will give away his precious jewelry and ornaments. He will give away his wives, his sons, and his daughters. He will give away his head, feet, hands, and limbs. He will give away his entire body. There is none of this that he will not give away for the sake of the Dharma.
“There is nothing that he will not do in order to serve and attend the guru. There is nothing that he will not do, eliminating pride and arrogance and serving humbly. There is nothing that would be physically painful that he will not do. He is made happy by hearing one word of Dharma that he has not heard before, and not by great wealth, not by obtaining a mass of jewels that would fill the great universe of a thousand million worlds. He is made happy by hearing one verse of the excellent teaching and not by becoming Śakra, Brahmā, or a cakravartin king for many hundreds of thousands of eons.
“If someone were to declare to him, ‘If you can throw your body into this great pit of fire and experience that vast sensation of physical suffering, I will teach to you one word of the perfect Buddha’s Dharma, which teaches the refinement of the bodhisattva’s conduct,’ then he would think, [F.198.a] ‘In order to receive one word of the perfect Buddha’s Dharma teaching on purifying the bodhisattva conduct, I would leap from the Brahmā realm into a fire that fills the great universe of a thousand million worlds, not to mention throw myself into an ordinary pit of fire like this. I would experience the sufferings of hell in order to seek the Buddha’s Dharma, not to mention experience human suffering.’
“He seeks the Dharma with that kind of dedication. When he has heard the Dharma, he gives it his complete attention. He rejoices in the Dharma that he has heard and reflects on it while remaining in solitude. That is how he contemplates the Dharma.
“His correct practice of the true Dharma is not solely the pure path of the learned words of the Buddha’s Dharma. The bodhisattva who is on the bodhisattva bhūmi called Shining has no desires, has no bad actions or negative qualities, and has contemplation and examination. Solitude brings him joy and bliss, which is attaining and remaining in the first dhyāna.
“Then contemplation and examination cease; there is great internal clarity, the mind becomes one-pointed without contemplation or examination, and there is both the joy and bliss of samādhi, so that he accomplishes and remains in the second dhyāna.
“Then he remains in equanimity with no desire for that joy, so that with mindfulness there is awareness of the bliss, and there is the physical sensation of it. [F.198.b] The equanimity of the noble ones has mindfulness that is without joy but remains in bliss.
“This means that he accomplishes and remains in the third dhyāna.
“Then he eliminates bliss and eliminates suffering. Pleasant and unpleasant states of mind cease so that that he accomplishes and remains in the fourth dhyāna, in which there is no suffering or bliss, and the pure mindfulness of equanimity.
“The perception of forms is transcended, and the perception of obstacles ceases, so that there is no mental engagement with various perceptions, so that there is what is called infinite space. Thus he accomplishes and remains in the āyatana of infinite space. Then that āyatana of infinite space is transcended and there is what is called infinite consciousness, so that he accomplishes and remains in the āyatana of infinite consciousness. Then that āyatana of infinite consciousness is transcended and there is what is called nothingness, so that he accomplishes and remains in the āyatana of nothingness. Then that āyatana of nothingness is transcended and there is what is called neither perception nor nonperception, so that he accomplishes and remains in the āyatana of neither perception nor nonperception.
“Thus he accomplishes the practice of the Dharma’s true Dharma by nothing other than the state of nondelight.
“He has an expansive loving mind that is vast, [F.199.a] nondual, immeasurable, without hostility, nondependent, unobscured, nonharmful, and all-pervading, so that it fills all worlds, the realm of phenomena, reaches the limits of space, and spreads everywhere.
“He demonstrates various miracles. He makes the earth shake, he makes one thing become many and many things become one, he can appear and disappear, he can pass through walls, he can pass through ramparts, he can pass freely through mountains as if they were space, he can sit cross-legged in the air, he can sink into the earth as if it were water, he stands on water as if it were earth, he emits smoke as if he were a fire, he blazes with fire, and rain falls from his body as if he were a great cloud. With his miraculous prowess and his great powers, he can touch the sun and the moon with his hand, and the power of his body extends up to the Brahmā realm. With his superhuman, pure, divine hearing he listens to what both humans and deities say. He hears sounds whether they are faraway or near, even small sounds like those of gnats, mosquito, bugs, and flies.
“He knows exactly what is in the minds of other beings and other individuals. He knows a mind that has desire to be a mind that has desire, knowing it exactly for what it is. [F.199.b] He knows a mind without desire to be a mind without desire, knowing it exactly for what it is. He knows exactly if the mind has anger or is without anger, has ignorance or is without ignorance, has the kleśas or is without the kleśas, is great or small, is wide or narrow, is in meditation or is not in meditation, is liberated or is not liberated, and has faults or is without faults, and he knows a mind that is vast to be vast. He knows a mind that is limited to be a mind that is limited, knowing it to be exactly what it is.
“In that way, he knows perfectly the minds of other beings, the minds of other individuals. He remembers many previous lifetimes: he remembers one previous lifetime, two, three, four, five, ten, twenty, thirty, forty, fifty, and a hundred previous lives. He remembers many hundreds of previous lives, many thousands of previous lives, many hundreds of thousands of previous lives, many hundreds of thousands of millions of previous lives, and many quintillions of previous lives.201 [F.200.a]
“He remembers many eons of creation, many eons of destruction, and many eons of creation and destruction. He remembers many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many tens of millions202 of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons.
“He says, ‘I lived in such and such a place, I had this name, I had this family, I had this clan, I ate this food, my lifetime was this long, I remained for this long, and I experienced this happiness and unhappiness, then when I died I was reborn in such and such a place. Then when I died there, I was reborn in such and such a place.’ In that way he remembers many details of his previous lifetimes, such as his appearance, location, and omens.
“With his superhuman pure divine sight he sees the deaths of beings, their rebirths, their good color or bad color, and whether they go on the path to happiness or to the lower realms, seeing all that is good or bad.
“He knows perfectly what kind of karma beings have created: ‘These beings have done bad actions with their bodies, they have done bad actions with their speech, they have done bad actions with their minds, they have maligned the noble ones, and they have wrong views. As the result of the karma they have acquired by holding wrong views they will acquire a body. After death they will fall into the lower realms, into the bad existences, and be reborn in the hells.
“ ‘These beings have done good actions with their bodies, done good actions with their speech, and done good actions with their minds. They have not maligned the noble ones, and they have correct views. [F.200.b] As the result of the karma they have acquired by holding correct views, they will acquire a body. After death they will be reborn in the higher realms, in happy existences.’
“In that way, with divine, superhuman pure sight he sees the death of beings who have passed away, their birth, their good color or bad color, whether they have gone to happy existences or bad existences; he sees all the good and bad, with their dispositions, signs, and omens. He knows exactly what kind of karma beings have to follow.
“He rests in meditation in these dhyānas, liberations, samādhis, and samāpattis and arises from them. He does not fall under their power but sees the completion of the factors for enlightenment.
“When he is on this bodhisattva bhūmi called Shining, many buddhas will appear to him because of his vast view and the power of his prayers, because of his vast view and the power of his prayers. Many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, and supply them with robes, alms, bowls, beds, medicine for when they are ill, [F.201.a] and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“In that way, he will serve those tathāgatas, arhats, samyaksambuddhas and, attending them, will listen to the Dharma, acquire it, and possess it. When they have heard it, in what way do they diligently practice it? He knows that all phenomena do not depart and are not destroyed but arise through dependent origination. Because of this view and understanding, the bondage of desire will become weaker, the bondage of existence will become weaker, the bondage of ignorance will become weaker, and the bondage of views will become more purified. The bodhisattva who is on the Shining bodhisattva bhūmi will forsake and not accumulate incorrect desires for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many tens of millions203 of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons. Those roots of goodness will be purified; they will become completely pure and usable.
“O jinaputras! By analogy, gold to the weight of a dharaṇa in the hands of a skilled goldsmith can be made perfect. [F.201.b] In the same way, the one who is on this Shining bodhisattva bhūmi is unobscured by bad desire, unobscured by bad anger, and unobscured by bad ignorance. The roots of goodness arise, are pure, and are effective. His patience and gentleness are even more purified. He is entirely pleasant to be with. He is never angry. He is never disturbed. He is never unsettled. He is never unstable. He wishes to repay good actions. He is without deception or deceit. He is not incomprehensible.
“From among the four methods of attracting beings, he primarily practices accomplishing benefit.
“From among the ten perfections, the perfection of patience predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras! This is the bodhisattva bhūmi named Shining, which is the third bodhisattva bhūmi.
“The bodhisattva who is on that bhūmi predominantly becomes Indra, king of the devas. He is skilled and has the ability to eliminate the fault of desire and passion in all beings.
“In whatever roots of goodness he accomplishes through kind words, actions that benefit others, and practicing what he preaches, [F.202.a] among all beings he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on. His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself in such a way that in just one instant he attains and rests in a hundred thousand samādhis, sees a hundred thousand buddhas and knows their blessings, causes a hundred thousand worlds to shake, goes to a hundred thousand buddha realms, illuminates a hundred thousand worlds, ripens a hundred thousand beings, remains for a hundred thousand eons, enters a hundred thousand previous eons and a hundred thousand future eons, opens a hundred thousand Dharma doors, manifests a hundred thousand bodies, and manifests each body having a retinue of a hundred thousand bodhisattvas.
“From this time onward the bodhisattvas, with the power of prayer [F.202.b] and through particular prayers, manifest bodies, light, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and so on, until many quintillions of eons, which are difficult to enumerate.”
Then the bodhisattva mahāsattva Vajragarbha, in order to teach the meaning of this bhūmi and to analyze it, recited these verses:
Vimukticandra then said:
The bodhisattva Vajragarbha said, “O jinaputras! In that way the bodhisattva who has perfectly purified insight206 on the third bodhisattva bhūmi Shining ascends to the fourth bodhisattva bhūmi. He ascends because of207 ten attainments through insight into the Dharma. What are these ten? They are (1) attainment through insight in analyzing the realms of beings, (2) attainment through insight in analyzing the element of worlds, (3) attainment through insight in analyzing the element of phenomena, (4) attainment through insight in analyzing the element of space, (5) attainment through insight in analyzing the element of consciousnesses, (6) attainment through insight in analyzing the element of the desire realm, (7) attainment through insight in analyzing the element of the form realm, (8) attainment through insight in analyzing the element of the formless realm, (9) attainment through insight in analyzing the elements of sublime intention and aspiration,208 [F.204.b] and (10) attainment through insight in analyzing the elements of exalted motivation.209
“They ascend because of these ten attainments through insight.
“O jinaputras! When the bodhisattva attains the bodhisattva bhūmi named Brilliance he becomes one of the tathāgata family through attaining its qualities, the ten qualities that ripen wisdom. What are these ten? They are (1) irreversible motivation, (2) attaining the consummate state of stainless faith in the Three Jewels, (3) contemplation210 on the arising and ceasing of composite phenomena, (4) contemplation on natural nonarising, (5) contemplation on the appearance and dissolution of worlds, (6) contemplation on taking birth in an existence through karma, (7) contemplation on saṃsāra and nirvāṇa, (8) contemplation on the karma for beings to be in buddha realms, (9) contemplation on the past and the future, and (10) contemplation on nonexistence and annihilation.
“O jinaputras, the bodhisattva mahāsattva becomes one of the tathāgata family through attaining these qualities, the ten qualities that ripen wisdom.
“O jinaputras, the bodhisattva on the Brilliance bodhisattva bhūmi has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of the body based upon the interior of his own body.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, [F.205.a] and maintains the observation of the body based upon the exterior of his own body.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of the body based upon the exterior and interior of his own body.
“Similarly, he maintains the observation of sensation based upon internal sensation, external sensation, and external and internal sensation.
“Similarly, he maintains the observation of mind based upon internal mind, external mind, and external and internal mind.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of phenomena based upon interior phenomena.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of phenomena based upon external phenomena.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of phenomena based upon exterior and interior phenomena.
“Because he does not give rise to bad, nonvirtuous qualities that have not been created, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses211 it correctly.
“Because he eliminates the bad and nonvirtuous qualities that he has previously created, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses it correctly.
“Because he creates virtuous qualities that he has not previously created, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses it correctly.
“Because the virtuous qualities he has created remain, and because they do not deteriorate but increase, develop even further, are meditated on, and are brought to perfection, [F.205.b] he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses it correctly.
“He cultivates the foundation for miraculous powers that is the samādhi of aspiration that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the foundation for miraculous powers that is the samādhi of diligence that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the foundation for miraculous powers that is the samādhi of motivation that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the foundation for miraculous powers that is the samādhi of analysis that possesses the mental activity of elimination based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of faith based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of diligence based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of mindfulness based on detachment, based on absence of desire, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of samādhi based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of wisdom based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of faith [F.206.a] based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of diligence based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of mindfulness based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of samādhi based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of wisdom based on detachment, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is mindfulness based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is the analysis of phenomena based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is diligence based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is joy based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is serenity based on detachment, [F.206.b] based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is samādhi based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is equanimity based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right view based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right thought based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right speech based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right action based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right livelihood based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right effort based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right mindfulness based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right samādhi based on detachment, [F.207.a] based on absence of desire, based on cessation, and developed by renunciation.
“Those come about by regarding all beings, accomplishing past prayers, having all-preceding great compassion, possessing great love, focusing on omniscient wisdom, creating a buddha realm, creating its adornments, accomplishing a tathāgata’s strengths, confidences, unique buddha qualities, body, primary and secondary signs, aspects of voice, and perfect speech, seeking for higher and higher special Dharmas, hearing and comprehending the profound liberation of the Buddhadharma, and becoming adept in wisdom and methods through analysis.
“O jinaputras! The bodhisattva on the Brilliance bodhisattva bhūmi knows and has eliminated the view of a self and so on: the entire mass of attachments to a self, a being, a soul, a spirit, a person, a human, humanity, skandhas, sensory elements, or sensory bases, and to beginnings and endings, examinations, analyses, numbering, possessions, wealth, and habitations. [F.207.b]
“He avoids whatever actions are condemned by the samyaksambuddhas, any that are endowed with the kleśas. He adopts whatever actions are praised by the samyaksambuddhas. He always practices whatever is conducive to the accumulation of the path to enlightenment.
“Therefore, through following the path he cultivates the aspects of the path212 and the accomplishment of method and wisdom so that (1) his mind is loving, (2) his mind is gentle, (3) his mind is adept, (4) his mind brings benefit and happiness, (5) his mind is not afflicted, (6) his mind aspires higher and higher, (7) his mind desires unique wisdom, (8) his mind protects all beings, (9) his mind has reverence for the gurus, and (10) his mind practices the Dharma he has heard.
“He is (1) appreciative, (2) grateful, (3) pleasant, (4) amiable, (5) candid, (6) tender, (7) sincere, (8) humble, (9) eloquent, and (10) respectful.
“Thus he has patience, restraint, and tranquility. With patience, restraint, and tranquility he focuses on and practices the higher paths of refining the bhūmis.
“He has (1) unceasing diligence,213 (2) unafflicted diligence, [F.208.a] (3) unstoppable diligence,214 (4) vast diligence, (5) endless diligence, (6) refined diligence, (7) unequaled diligence, (8) invincible diligence, (9) the diligence to ripen all beings, and (10) the diligence that differentiates between good and bad conduct.
“More than ever before (1) he has purified the element of intention, (2) he is never apart from the element of superior intention, (3) he has purified the element of motivation, (4) his roots of goodness increase greatly, (5) he has eliminated worldly stains, (6) he has brought uncertainty, equivocation, and skepticism to an end, (7) he becomes completely free from doubts, (8) he becomes completely happy and calm, (9) he is in the presence of the blessings of the tathāgatas, and (10) he perfectly develops an immeasurable motivation in his mind.
“When he has reached the Brilliance bodhisattva bhūmi, because of his vast view and the power of his prayers, many buddhas will appear to him. Because of his vast view and the power of his prayers, many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions215 of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him. [F.208.b] He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, and supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“He will honor those tathāgatas, those arhats, those samyaksambuddhas, and he will serve, listen to, and acquire and hold their teachings. Having heard their teachings he will correctly and diligently practice them. Most who have heard those teachings will become ordained within the teaching, and their thoughts, higher motivation, aspiration, and equanimity will be pure.
“The bodhisattva who is on the Brilliance bodhisattva bhūmi will remain in those thoughts, higher motivation, aspiration, and equanimity for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many millions of eons, many tens of millions of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons. All his roots of goodness will be pure and extremely bright.
“O jinaputras, it is like when a skilled smith makes refined gold into jewelry that gold that has not been made into jewelry cannot surpass. [F.209.a] In that same way, the roots of goodness of a bodhisattva who is on the Brilliance bodhisattva bhūmi cannot be superseded or outshone by the roots of goodness of bodhisattvas on the lower bhūmis.
“O jinaputras! By analogy, a brilliant precious jewel that shines with an aura of light rays cannot be surpassed or outshone by other jewels, and neither wind, water, nor rain can stop it from shining.
“O jinaputras! In the same way a bodhisattva who is on the Brilliance bodhisattva bhūmi cannot be surpassed or outshone by bodhisattvas on the lower bhūmis, and neither māras nor beings with kleśas can stop his wisdom.
“From among the ten perfections, the perfection of diligence predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras, this fourth bhūmi of the bodhisattva mahāsattvas is named Brilliance.
“The majority of the bodhisattva mahāsattvas who are on that bhūmi become the deva king Suyāma. He has the power and skill to destroy the view of a self in beings, and in whatever roots of goodness he practices through generosity, kind words, actions that benefit others, and practicing what he preaches, [F.209.b] among all beings he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on. His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself in such a way that in just one instant he attains and rests in ten million216 samādhis, sees ten million buddhas and knows their blessings, causes ten million worlds to shake, goes to ten million buddha realms, illuminates ten million worlds, ripens ten million beings, remains for ten million eons, enters ten million previous eons and ten million future eons, opens ten million Dharma doors, manifests ten million bodies, and manifests each body having a retinue of ten million bodhisattvas.
“From this point on the bodhisattvas have the power of prayer, and through their particular prayers they emanate bodies, lights, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, [F.210.a] for many hundreds of eons, for many thousands of eons, for many hundreds of thousands of eons, and for many innumerable and many quintillions of eons.”
Then Vajragarbha, in order to analyze and to teach this bhūmi, spoke these verses:
The bodhisattva Vajragarbha said, “O jinaputras! The bodhisattva who has completed the path of the fourth bodhisattva bhūmi enters the fifth bodhisattva bhūmi. He enters it through ten kinds of sameness226 of the mind’s thoughts227 on purity. What are these ten? They are these: (1) the sameness of thoughts of the pure qualities228 of the buddhas of the past; (2) the sameness of thoughts of the pure qualities of the buddhas of the future; (3) the sameness of thoughts of the pure qualities of the buddhas of the present; [F.212.a] (4) the sameness of thoughts of the purity of correct conduct; (5) the sameness of thoughts of the purity of mind;229 (6) the sameness of thoughts of the purity of eliminating views, uncertainty, doubt, and regret;230 (7) the sameness of thoughts of the purity of knowing what is the path and what is not the path; (8) the sameness of thoughts of the purity of knowing diligence and rejection; (9) the sameness of thoughts of the purity of the increasing development231 of all the factors for enlightenment; and (10) the sameness of thoughts of the purity of completely ripening all beings.
“O jinaputras, it is through these ten qualities of the mind’s thoughts on purity that they enter it.
“O jinaputras, the bodhisattva who has reached the fifth bodhisattva bhūmi has accomplished those factors for enlightenment, those aspects of the path, and has a purified higher motivation.
“Therefore he (1) aspires to the subsequent superior path, (2) follows the true nature, (3) establishes the power of prayer, (4) through compassion and love does not abandon any being, (5) has gathered the accumulations of merit and wisdom, (6) is unceasing, (7) has accomplished skill in methods, (8) is focused on the splendor of the higher and higher bhūmis, (9) has received the blessing of the tathāgatas, and (10) through the development of the power of mindfulness, understanding, and discernment has unimpeded attention.
“He knows completely the noble truth of suffering. He knows completely the noble truths of the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering. [F.212.b]
“(1) He is wise in relative truth, (2) he is wise in ultimate truth, (3) he is wise in the truth of characteristics, (4) he is wise in the truth of classification, (5) he is wise in the truth of accomplishment, (6) he is wise in the truth of things,232 (7) he is wise in the truth of generation,233 (8) he is wise in the truth of termination and nonarising,234 (9) he is wise in the truth of entering the wisdom of the path,235 and (10) he is also wise in developing the wisdom of the tathāgatas through accomplishing the transition between the stages of all bodhisattva bhūmis.
“(1) He makes other beings and other individuals happy according to their wishes and therefore knows relative truth perfectly. (2) He gathers all into one way and therefore knows ultimate truth perfectly. (3) He has comprehended the individual236 characteristics of phenomena and therefore knows the truth of characteristics perfectly. (4) He has comprehended the distinct categories of phenomena and therefore knows the truth of classification perfectly. (5) He has comprehended the distinctions of skandhas, sensory elements, and sensory bases and therefore knows the truth of accomplishment237 perfectly. (6) Through unveiling the kleśas of mind and body he knows the truth of things perfectly. (7) Through the connections of transition between existences he knows the truth of generation perfectly. (8) Through the pacification of all disease and pain he knows the truth of termination and nonarising perfectly. (9) Through the accomplishment of nonduality he knows the truth of entering the wisdom of the path perfectly. (10) Through becoming enlightened in all aspects and through accomplishing the transitions between the stages of all bodhisattva bhūmis he knows the truth of developing the wisdom of the tathāgatas perfectly.
“This is from possessing the power of wisdom through aspiration, and not from complete wisdom. [F.213.a]
“Through this realization, this attaining the wisdom that is wise in truth, he perfectly knows that all that is composite is nothing but hollow, worthless, false, unreliable, and that which deceives fools. With increased compassion for beings he manifests compassion toward all beings. He regards beings with compassion even more than before, and the light of his great love shines.
“He has thus gained possession of the power of wisdom, regards all beings, and wishes for the wisdom of buddhahood. He examines all the mental activities concerning the past and the future. He perfectly knows that it is from past ignorance, becoming, and craving that there has arisen the river of saṃsāra in which beings are swept along, in which they do not transcend the dwelling of the skandhas, and in which there has arisen an increasing mass of suffering. He knows that this has no self, no being, no soul, no spirit, no person, and the absence of anything that belongs to a self. In that way he also knows perfectly whether in the future there will or will not be a cessation, an end, and a release from this ignorant longing for the nonexistent.
“He is astonished that childlike ordinary beings are so ignorant and foolish in this way. They have had countless bodies that have been destroyed, are being destroyed, and will be destroyed, but they do not feel revulsion toward these perishing bodies. They greatly increase the machines of torture. They do not stop the rivers of saṃsāra. They do not reject the dwelling of the skandhas. They are not revolted by the serpents of the elements of perception. They do not pull out the painful splinter of arrogant wrong view. [F.213.b] They do not extinguish the flames of desire, anger, and ignorance. They do not dispel the darkness of ignorance. They do not dry up the ocean of craving.238 They do not seek out the caravan leader who is the ten strengths. They are drawn into the dark forests of the thoughts of Māra and are tossed around in the ocean of saṃsāra, the abode of the sea monsters of all kinds of bad thoughts.239 He thinks, ‘Those beings are thus afflicted by suffering; they have no savior, no protector, no refuge, no reliance, no foundation, and no basis; they are blind, within the egg of ignorance, and enclosed in darkness. For them, I alone, with no other, will gather the accumulations of merit and wisdom so that through that correct accumulation of merit and wisdom those beings will attain complete purity and so on, until attaining the unimpeded wisdom of the ten strengths.’
“Whatever roots of goodness he undertakes, with an understanding that is attained by knowledge through examination, he undertakes them for the protection of all beings, for the benefit of all beings, for the happiness of all beings, for kindness to all beings, for there being no misfortune for all beings, for the liberation of all beings, for leading all beings, for developing faith within all beings, for taming all beings, and for the nirvāṇa of all beings. [F.214.a]
“The bodhisattva who dwells on this fifth bodhisattva bhūmi, called Difficult to Conquer, has memory because he has the quality of never forgetting; he has intelligence because of the certainty of his wisdom; he has knowledge240 because he understands the underlying meaning taught in the sūtras; he has a conscience because he guards himself and others; he has steadfastness241 because he does not abandon the conduct of the vows; he has judgment because he has wisely considered well what is possible and what is impossible; he has discernment because he is not led by others; he has knowledge because he is skilled in differentiating between what is and is not the meaning of words; he has attained the accomplishment of clairvoyance because he is skilled in the accomplishment of meditation; he is wise in methods because he acts in accord with the world; he is never satisfied, because he is gathering the accumulation of merit; his diligence is unceasing because he seeks the accumulation of wisdom; he is never wearied in mind because he has accumulated the accumulation of great love and compassion; he is resolutely engaged in his quest because he seeks a tathāgata’s strengths, confidences, and unique buddha qualities; he is intent on accomplishment because he accomplishes the manifestation of buddha-realm adornments; he engages in a variety of good actions because he accomplishes the Buddha’s primary and secondary signs; he applies himself constantly because he seeks the adornments of a tathāgata’s body, speech, and mind; he has a conduct of great respect and service because of his attendance on all bodhisattvas and dharmabhāṇakas; [F.214.b] his mind is unimpeded242 because he wanders through the world furnished with the union of bodhicitta and great skillful methods; and he rejects all other thoughts day and night because he is dedicated to ripening all beings.
“He who is thus engaged also ripens beings through generosity, kind words, actions that benefit others, practicing what he preaches,243 manifesting a physical body, teaching the Dharma, promulgating the conduct of a bodhisattva, describing the greatness of the tathāgatas, teaching the faults of saṃsāra, proclaiming the qualities of a buddha’s wisdom, and engagement in the activity of accomplishing miracles and transformations. He who is thus engaged in ripening beings has a mind dedicated to the wisdom of buddhahood, is irreversibly engaged in the roots of goodness, and is dedicated to seeking the unique Dharma.
“With compassion for beings, in order to gradually lead them to the Buddha’s Dharma, he is accomplished in writing, treatises, hand calculation,244 the calculation of numbers,245 the abacus, and so on; the science of minerals246 and the science of medicine; driving out consumption,247 epilepsy,248 and possession;249 repelling the use of poison and vetālas; entertainment through poetry, dance, storytelling, music, and histories; the creation of villages, towns, parks, rivers, lakes, ponds, lotus pools, flowers, fruits, herbs, and groves; revealing the sources of gold, silver, [F.215.a] jewels, pearls, beryls, conch, bitumen, coral, and jewels; determining omens through the moon, the sun, the planets, the stars,250 the constellations, earthquakes, wild animals, birds,251 and dreams; the portents of the larger and smaller parts of the body,252 and the omens of ways of walking;253 the vows, the conduct, the dhyānas, the clairvoyances, the immeasurables, and the formless states; and also all other kinds of activities that are not injurious to beings and bring benefit and happiness to all beings.
“When the bodhisattva is on Difficult to Conquer, the fifth bodhisattva bhūmi, many buddhas will appear to him because of his vast view and the power of his prayers. Many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him because of his vast view and the power of his prayers. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. [F.215.b] He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment. He serves those tathāgata arhat samyaksambuddhas and he listens to the Dharma, acquires it, and retains it with respect, reverence, and honor. When he has heard it, he accomplishes it through practicing it fully and perfectly. He enters mendicancy within the teaching of many of those tathāgatas. Having become a mendicant he becomes a dharmabhāṇaka who has attained the power to remember all that he has heard.
“The roots of goodness of the bodhisattva who resides on the Difficult to Conquer bodhisattva bhūmi become purer, clearer, and brighter over many eons. They become purer, clearer, and brighter over many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many trillions of eons, many tens of trillions of eons, many quadrillions of eons, many tens of quadrillions of eons, many quintillions of eons, and many tens of quintillions of eons.
“O jinaputras! When gold is adorned with white coral it becomes clearer, purer, and brighter.
“O jinaputras! In that same way, the roots of goodness of the bodhisattva who is on Difficult to Conquer, the fifth bodhisattva bhūmi, become purer, clearer, and brighter through examination by method and wisdom, [F.216.a] and through attaining the qualities of the application of wisdom, they have the perfect examination that cannot be sullied.
“O jinaputras! It is like this: to give an analogy, the bright radiance of the divine palaces of the sun, the moon, the stars, and the constellations cannot be sullied by the circles of air, because it is distinct from the air.
“O jinaputras! In that same way the bodhisattva who is on Difficult to Conquer, the fifth bodhisattva bhūmi, has roots of goodness that are accompanied by an examining mind that has method, wisdom, and knowledge, that cannot be sullied by śrāvakas and pratyekabuddhas, and that is distinct from that which is mundane.
“From among the ten perfections, the perfection of meditation predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras! That in brief is Difficult to Conquer, the bodhisattva’s fifth bodhisattva bhūmi. The bodhisattva who is on that bhūmi usually becomes the deva king Saṃtuṣita, who is wise and powerful in turning beings away from tīrthikas.254
“In whatever roots of goodness he accomplishes through generosity, kind words, actions that benefit others, and practicing what he preaches, he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on. His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, [F.216.b] focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself in such a way that in just one instant he attains and rests in ten billion255 samādhis, sees ten billion buddhas and knows their blessings, causes ten billion worlds to shake, goes to ten billion buddha realms, illuminates ten billion worlds, ripens ten billion beings, remains for ten billion eons, enters ten billion previous eons and ten billion future eons, opens ten billion Dharma doors, manifests ten billion bodies, and manifests each body having a retinue of ten billion bodhisattvas.
“From this time onward the bodhisattvas who have the power of prayer through particular prayers manifest bodies, light, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for many hundreds of eons, many thousands of eons, [F.217.a] many hundreds of thousands of eons, and so on, until many quintillions of eons, which are difficult to enumerate.”
Then the bodhisattva Vajragarbha, in order to teach the meaning of this bhūmi and to analyze it, recited these verses: