The Teaching on Dreams

[F.203.b] [B1]

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was residing on Vulture Peak Mountain at Rājagṛha together with a great assembly of 60,000 monks, most of whom had set out for unsurpassable, completely perfect awakening. Present also was an assembly of great śrāvakas, all of whom had realized the various types of extrasensory cognitions.

After finishing his meal, the Blessed One entered such a samādhi that through its power Śakra, Brahmā, and the world protectors with their retinues who were present within this trichiliocosm came to where the Blessed One was staying. After they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Through the power of the Buddha’s samādhi, every monk present in this great trichiliocosm came from the ten directions to where the Blessed One was staying. When they arrived, they prostrated, placing their heads at the feet of the Blessed One, and then sat down to one side. Through the power of that samādhi, every member of the eightfold assembly13 who was a practitioner of the Bodhisattva Vehicle also came to where the Blessed One was staying. When they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Next, from the Pure Abodes came the gods Joyful, Extremely Joyful, Joy in Realization, Excellent Joy, [F.204.a] Śrībhadra, Completely Joyful, Īśvara, and Maheśvara, who, accompanying a multitude of other gods from the Pure Abodes, arrived where the Blessed One was staying. They then bowed their heads to the Blessed One’s feet and sat down to one side. Once seated off to the side, the gods of the Pure Abodes addressed the Blessed One:

“Honorable Blessed One, the religious discourse called Teaching the Signs of a Bodhisattva was taught long ago by completely perfect buddhas and will be taught again in the future. Therefore, we ask the Blessed One to teach it for the benefit of many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of gods and humans. Even after the Blessed One passes into parinirvāṇa, future bodhisattvas will hear this religious discourse and develop a powerful resolve to attain unsurpassable, completely perfect awakening. When they see their own virtues exactly as they are, they will not feel conceited in relation to others, nor will they act heedlessly out of pleasure. Even if they experience suffering, they will not be despondent.”

The Blessed One assented by not saying anything to the gods of the Pure Abodes. Then the bodhisattva Vajrapramardin, who knew of the request made by those gods, and knew that a large assembly had arrived, spoke these verses:

The Blessed One then said to the bodhisattva mahāsattva Vajrapramardin, “Vajrapramardin, [F.205.a] listen carefully and be attentive. I will explain to you the features, indications, and signs by which individuals following the Bodhisattva Vehicle can be recognized.”

The bodhisattva Vajrapramardin replied to the Blessed One, “Such is my request.” He then listened as the Blessed One instructed.

The Blessed One said to him, “Vajrapramardin, those who follow the Bodhisattva Vehicle may be recognized through one hundred and eight signs. What are the one hundred and eight signs?

“While asleep and dreaming, (1) seeing an image of the beautiful form of the Tathāgata speaking; (2) seeing the Tathāgata remain silent; (3) seeing the Tathāgata covered from head to toe; (4) seeing the Tathāgata with his face averted; (5) seeing the form of the Tathāgata fashioned out of clay; (6) seeing the form of the Tathāgata drawn in color; (7) seeing an image of the Tathāgata while walking;19 (8) seeing the Tathāgata teaching the Dharma to others; (9) seeing the Tathāgata miraculously flying through the sky; (10) seeing the Tathāgata pass into parinirvāṇa; (11) seeing the Tathāgata being cremated; (12) in a dream,20 finding the Tathāgata’s physical relics; (13) in a dream, finding the Tathāgata’s hair; (14) in a dream, seeing caityas that have never been seen before; (15) in a dream, seeing jeweled caityas of the Tathāgata; (16) seeing caityas of the Tathāgata performing miracles; [F.205.b] (17) seeing the radiance of the Tathāgata; (18) in a dream, hearing but not seeing the Tathāgata; (19) perceiving themselves to have the form of the Tathāgata; (20) perceiving themselves to be the flowers, flower garlands, fragrances, or unguents that are offered to or used to anoint a caitya of the Tathāgata; (21) seeing the Tathāgata wearing dirty clothes; (22) in a dream, hearing teachings that have never been heard before; (23) in a dream, understanding Dharma teachings that were not taught, and upon waking, being unable to recall anything about the teachings that have not been taught by anyone; (24) seeing a Dharma-teaching monk who had never been seen before; (25) in a dream, perceiving themselves sitting atop a Dharma throne teaching the Dharma; (26) in a dream, perceiving themselves to be fearless;21 (27) in a dream, seeing the seat of awakening; (28) seeing the Tathāgata walking; (29) seeing the Tathāgata turning the wheel of Dharma; (30) seeing the Tathāgata’s parinirvāṇa stūpa; (31) finding the Tathāgata’s robe; (32) finding the Tathāgata’s alms bowl; (33) seeing the Tathāgata all alone; (34) seeing the Tathāgata surrounded by many people; (35) seeing the Tathāgata’s parasol; (36) seeing a place visited by the Tathāgata; (37) seeing the Tathāgata’s seat; (38) perceiving themselves offering food to the Tathāgata; (39) perceiving themselves offering clothes to the Tathāgata; (40) perceiving themselves offering flowers to the Tathāgata; [F.206.a] (41) perceiving themselves on a mountain; (42) in a dream, perceiving themselves to be naked; (43) in a dream, perceiving themselves to be in an intermediate direction;22 (44) in a dream, perceiving themselves going to a region never visited before; (45) in a dream, perceiving themselves to be in a river; (46) in a dream, seeing rain falling from the clouds; (47) in a dream, experiencing an earthquake; (48) in a dream, perceiving themselves to be in the midst of battle; (49) in a dream, perceiving themselves to be ill; (50) in a dream, perceiving themselves falling off a precipice into an abyss, unable to catch hold; (51) in a dream, perceiving themselves avoiding being killed; (52) in a dream, perceiving themselves among enemies; (53) in a dream, perceiving themselves flying through the sky; (54) in a dream, perceiving themselves holding a lamp; (55) in a dream, seeing a bodhisattva departing; (56) in a dream, finding a book; (57) in a dream, hearing the sound of a dhāraṇī; (58) in a dream, hearing the sound of samādhi; (59) in a dream, hearing the sound of the sūtras from among the extensive discourses; (60) in a dream, hearing the names of Dharma-teaching monks named ‘so-and-so’;23 (61) in a dream, perceiving that they have gained confident eloquence in the verses;24 (62) in a dream, perceiving that they have gained confident eloquence in the sūtras; (63) in a dream, hearing the sound of a Dharma treasure; (64) in a dream, hearing the name of a tathāgata from another world system; (65) hearing about a certain bodhisattva named ‘so-and-so’ from another world system; (66) perceiving themselves to be in the middle of an ocean; [F.206.b] (67) perceiving themselves collecting jewels; (68) perceiving themselves reaching the summit of Mount Meru; (69) perceiving themselves ascending a mountain; (70) perceiving themselves on a mountain peak; (71) perceiving themselves climbing a tree; (72) seeing the best of elephants;25 (73) perceiving themselves to be riding the best of elephants; (74) perceiving themselves riding a horse; (75) perceiving themselves performing an act of truth; (76) seeing a fruit tree; (77) seeing a flowering tree; (78) seeing a city never seen before; (79) seeing Lake Anavatapta; (80) seeing a god; (81) seeing a nāga; (82) perceiving themselves to be traveling to another Jambudvīpa; (83) perceiving themselves wearing white clothes; (84) perceiving themselves wearing a garland of jewels on their head; (85) perceiving themselves wearing an ornamented garland of flowers on their head; (86) perceiving themselves holding flower petals; (87) perceiving themselves beating a great drum or making other musical sounds; (88) watching a wolf seize the sun or the moon;26 (89) perceiving themselves to be covered in filth; (90) perceiving themselves to be a king; (91) perceiving themselves to be in the presence of a king, the king’s prime minister, or a large crowd of people; (92) perceiving themselves to be in a garden; (93) seeing a monastery, town, region, or country never seen before; (94) in a dream, finding a parasol; (95) [F.207.a] in a dream, perceiving themselves to be teaching the Dharma to a large group of people; (96) perceiving themselves entering another city; (97) perceiving themselves constructing a bridge; (98) perceiving themselves using a boat;27 (99) in a dream, perceiving thunder and lightning coming from clouds; (100) in a dream, finding weapons or armor; (101) finding vessels; (102) in a dream, perceiving themselves revealing a path to beings; (103) in a dream, perceiving themselves entering a pleasure garden; (104) in a dream, seeing a bountiful harvest; (105) perceiving themselves caring for sick beings; (106) hearing a prediction of their awakening; (107) perceiving that they have reached completely perfect awakening; and (108) in a dream, finding a full pot.

“Vajrapramardin, if these one hundred and eight dream signs appear, you should recognize those individuals as practitioners of the Bodhisattva Vehicle.

1. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata speaking, and if those bodhisattvas have obtained the power of dhāraṇī, have obtained the extrasensory cognitions, or have performed an act of truth, see that as an indication that they are on the eighth bhūmi. If such bodhisattvas are close to attaining these qualities, consider them to be on one of the first seven bhūmis.

2. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata remaining silent, those bodhisattvas have accumulated karma that obscures the Dharma. That being the case, they should inspire themselves to listen to the Dharma and should render joyful service to people dedicated to reciting the Dharma. [F.207.b] By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider such individuals to be on one of the first seven bhūmis.

“If at that time those individuals are on the first bhūmi, they should recite Three Sections Dharma discourse three times a day and three times a night for seven years as an act of purification. If they are on the second bhūmi, they should recite it for six years. If on the third bhūmi, they should recite it for five years. If on the fourth bhūmi, they should recite it for four years. If on the fifth bhūmi, they should recite it for three years. If on the sixth bhūmi, they should recite it for two years. And if on the seventh bhūmi, they should recite it for one year.

3. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata covered from head to toe, they have separated beings from seeing their spiritual guides and from hearing the Dharma. This being the case, with a mind free of hostility they should provide beings with the requisites for developing confidence. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be novices.

4. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata with his face averted, it means they have created hindrances to becoming a renunciant and developed obscurations toward those who study the Dharma. This being the case, such bodhisattvas should maintain the practice of arranging the Dharma throne and encourage beings to listen to the Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be on one of the first seven bhūmis.

5. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s form fashioned out of clay, consider them to be on the first bhūmi. Such bodhisattvas have criticized the conduct of a Dharma teacher and should therefore place a lamp at the top of a tathāgata’s caitya or shrine containing Dharma texts. [F.208.a] This should be done with a mind free of hostility. By doing so, those bodhisattvas’ related karmic obscurations will be purified. If bodhisattvas residing on one of the other bhūmis see signs of this kind, it should be recognized as the activity of Māra.

6. “Vajrapramardin, if in a dream bodhisattvas see the form of the Tathāgata drawn in color, consider them to be on one of the first five bhūmis. If those bodhisattvas perceive themselves making offerings of incense or flowers to the drawn image of the Buddha, consider them to be on the first bhūmi. If their palms are pressed together, consider them to be on the second bhūmi. If they offer praise, consider them to be on the third bhūmi. If they prostrate with their five limbs,28 consider them to be on the fourth bhūmi. If circumambulating, consider them to be on the fifth bhūmi. Such bodhisattvas should generate acceptance of the profound Dharma. Once they have done so, they will receive a prediction.29

7. “Vajrapramardin, if in a dream bodhisattvas see an image of the Tathāgata walking away, it indicates that those bodhisattvas had been contemptuous in their recitation and instruction. They should therefore make an effort to be conscientious, should continuously create opportunities to listen to the Dharma, and should clean caityas of the tathāgatas. By doing so, their related karmic obscurations will be purified. Consider such bodhisattvas to be on the third bhūmi.

“What would it signify if those bodhisattvas saw the Tathāgata when they were walking somewhere else? If bodhisattvas see the Tathāgata while walking to the dining hall, consider them to be on the first bhūmi. If bodhisattvas see the Tathāgata while walking to the temple, consider them to be on the second bhūmi. If bodhisattvas see the Tathāgata while on their way to listen to the Dharma, consider them to be on the third bhūmi. If in meditative seclusion, consider them to be on the fourth bhūmi. [F.208.b] If living in solitude, consider them to be on the fifth bhūmi. If seen while walking or speaking, consider them to be on the sixth bhūmi. If seen while walking and making obeisance, consider them to be on the seventh bhūmi. If seen while walking and performing miracles, consider them to be on the eighth bhūmi. If while walking and manifesting emanations, consider them to be on the ninth bhūmi. If talking and speaking of emptiness while walking and looking right and left, consider them to be on the tenth bhūmi.

8. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata teaching the Dharma in the midst of an assembly but do not understand, consider them to be on any of the ten bhūmis. This sign is the result of disparaging a person who recites the Dharma of the Teacher’s parinirvāṇa by saying, ‘This is not done mindfully.’30 Because of this, such bodhisattvas should strive to listen without parting from their spiritual guide and should stop looking for faults. By doing so, those bodhisattvas’ related karmic obscurations will be purified.

“If bodhisattvas hear the Tathāgata giving a discourse on generosity, consider them to be on the first bhūmi. If the discourse is on discipline, consider them to be on the second bhūmi. If the discourse is on patience, consider them to be on the third bhūmi. If the discourse is on diligence, consider them to be on the fourth bhūmi. If the discourse is on meditation, consider them to be on the fifth bhūmi. If the discourse is on insight, consider them to be on the sixth bhūmi. If the discourse is on great compassion, consider them to be on the seventh bhūmi. If the discourse is on the discernments, consider them to be on the eighth bhūmi. If the discourse is on samādhi, consider them to be on the ninth bhūmi. If the discourse is on the perfected powers, consider them to be on the tenth bhūmi.

9. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata miraculously flying through the sky, recognize that their awakening is predicted on the seventh bhūmi. Such bodhisattvas should collect themselves in meditative seclusion and acquire acceptance of the profound Dharma. By doing so, they will swiftly reach completely perfect awakening. [F.209.a]

“If bodhisattvas see the Tathāgata sitting in the sky, they are on the first bhūmi. If the Tathāgata is moving about, the bodhisattvas are on the second bhūmi. If the Tathāgata is standing on the earth emanating brilliant light, the bodhisattvas are on the third bhūmi. If the Tathāgata is standing while teaching Dharma, the bodhisattvas are on the fourth bhūmi. If the Tathāgata is performing miracles, the bodhisattvas are on the fifth bhūmi. If the Tathāgata is on the ground resting in meditation, the bodhisattvas are on the sixth bhūmi. If the Tathāgata is on the ground casting brilliant light upward, the bodhisattvas are on the seventh bhūmi. If the Tathāgata rises up, moves through the sky, and renders himself invisible, the bodhisattvas are on the eighth bhūmi.

10. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata passing into parinirvāṇa, they have abandoned the sacred Dharma and, even after renouncing, acted hypocritically and sought gain through dishonesty. This being the case, such bodhisattvas should strive to venerate the Three Jewels, offer clothing to Dharma teachers, and keep their three doors31 restrained. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider them to be on one of the first five bhūmis.

11. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata being cremated, it is a sign that they have rejoiced in the decline of the Dharma under the influence of an evil companion. Consider those bodhisattvas to be on the first bhūmi. If they have only recently given rise to the mind set on awakening, consider them to be novices. Such bodhisattvas should recite the Dharma for a week, hold a lamp in front of a caitya of a tathāgata for an entire night, confess their evil actions three times a day and three times a night, and encourage beings to accept the sublime Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. [F.209.b]

12. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s physical relics, consider them to be on the third bhūmi. It is also a sign that those bodhisattvas will encounter a buddha in their next life, receive a prediction, and master the perfections.

“If bodhisattvas residing on other bhūmis find the Tathāgata’s physical relics in a dream it is a sign in the following ways. Consider bodhisattvas who find hair from the Tathāgata’s head to be on the first bhūmi. Fingernails indicate the second bhūmi, small particles indicate the third bhūmi, a tooth indicates the fourth bhūmi, a canine tooth indicates the fifth bhūmi, an ūrṇā indicates the sixth bhūmi, a hand indicates the seventh bhūmi, an uṣṇīṣa indicates the eighth bhūmi, individual parts of the body indicate the ninth bhūmi, and his entire body indicates the tenth bhūmi.

13. “Vajrapramardin, if in a dream bodhisattvas find scattered strands of hair from the Tathāgata’s head, consider those bodhisattvas to be on the ninth bhūmi. It is an indication that previous thus-gone, worthy, completely perfect buddhas had predicted the bodhisattvas’ awakening, and that all their karmic obscurations will be purified in their next life.

“If bodhisattvas who live as householders find strands of hair, consider them to be on the first bhūmi. If those who have renounced householder life find them, consider them to be on the second bhūmi. If bodhisattvas walking in the road find them, consider them to be on the third bhūmi. If found at a crossroads, consider those bodhisattvas to be on the fourth bhūmi. If found at the gates of a city, consider those bodhisattvas to be on the fifth bhūmi. If bodhisattvas find them when exiting, consider them to be on the sixth bhūmi. If the hairs are found in a garden, consider those bodhisattvas to be on the seventh bhūmi. If the hairs are found among people, consider those bodhisattvas to be on the eighth bhūmi. If they are found in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they are found while meditating, consider those bodhisattvas to be on the tenth bhūmi.

14. “Vajrapramardin, if in a dream bodhisattvas see caityas that they have never seen before, you should recognize that those bodhisattvas have few karmic obscurations and that the activity of Māra affects them only slightly. [F.210.a] If those bodhisattvas rely on a spiritual guide, they will gain acceptance about phenomena and will also obtain the power of dhāraṇī. You should understand that such bodhisattvas can be on any of the ten bhūmis.

“If they see a caitya of the Tathāgata made out of clay, consider those bodhisattvas to be on the first bhūmi. If they see one made out of stone, consider them to be on the second bhūmi. If they see one made out of mortar, consider them to be on the third bhūmi. If they see one with a clean plinth and parasol, consider them to be on the fourth bhūmi. If they see one with clean stone pillars, consider them to be on the fifth bhūmi. If they see one laminated with gold, consider them to be on the sixth bhūmi. If they see one covered with a jeweled filigree, consider them to be on the seventh bhūmi. If they see one covered with a lattice of small bells, consider them to be on the eighth bhūmi. Know that the signs seen on the first to seventh bhūmis may also be the activity of Māra. Ninth- and tenth-bhūmi bodhisattvas do not have mistaken dream visions.

15. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that are adorned with jewels, before long those bodhisattvas will reach completely perfect awakening and captivate the minds of the gods. You should consider such bodhisattvas to be on the eighth bhūmi.

16. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that perform miracles, it indicates that those bodhisattvas have purified all karmic obscurations in this life. Consider such bodhisattvas to be on the eighth bhūmi. Bodhisattvas too will think of them.

“On the first bhūmi, they should shun evil companions and cultivate faith. On the second bhūmi, they should seek out wisdom. On the third bhūmi, they should increase their conviction. On the fourth bhūmi, they should purify their mind. On the fifth bhūmi, they should use faith to experience conviction. On the sixth bhūmi, they should cultivate even-mindedness. [F.210.b] On the seventh bhūmi, they should feel conviction in the ultimate. On the eighth bhūmi, they should feel conviction in the displays.32 On the ninth bhūmi, they should experience confirmation. On the tenth bhūmi, they unmistakenly see the qualities of those who reside elsewhere and whose signs have not appeared.33 You should recognize that the signs on the first to the seventh bhūmis may also be the activity of Māra. Past those bhūmis Māra has no power to create hindrances.

17. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s radiance, consider those bodhisattvas to be on the third bhūmi. They should train in fulfilling the wishes of others.34 If they are diligent, they will obtain the power of dhāraṇī and reach any of the ten bhūmis.

18. “Vajrapramardin, if in a dream bodhisattvas hear the Tathāgata but do not see him, consider those bodhisattvas to be on the fourth bhūmi. This indicates that when those bodhisattvas were wealthy kings they prevented beings from seeing the Buddha and, after renouncing, deceitfully criticized the Dharma. That being the case, such bodhisattvas should recite the Three Sections Dharma discourse day and night for a month.35 By doing so, their related karmic obscurations will be purified.

19. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have the form of the Tathāgata, recognize that those bodhisattvas are on the first bhūmi or are on one of the first nine bhūmis. Such bodhisattvas have the capacity to accomplish the power of dhāraṇī, samādhi, and the extrasensory cognitions. The Buddha will also think of those bodhisattvas, so they should cultivate even-mindedness. Such bodhisattvas will quickly achieve awakening and become completely and perfectly awakened.

“If those bodhisattvas see themselves giving alms to the Tathāgata while he stands, consider them to be on the first bhūmi. [F.211.a] If they give alms to the Tathāgata while he sits, consider them to be on the second bhūmi. If they give alms to the splendidly adorned Tathāgata, consider them to be on the third bhūmi. If they give alms to the Tathāgata surrounded by his relatives, consider them to be on the fourth bhūmi. If they give alms to the Tathāgata surrounded by many people, consider them to be on the fifth bhūmi. If they give alms to the Tathāgata flanked by two people, consider them to be on the sixth bhūmi. If they give alms to the Tathāgata resting in meditative composure in the midst of all displays, consider them to be on the seventh bhūmi. If they give alms to the Tathāgata who is uttering praises, consider them to be on the eighth bhūmi. If they give alms to the Tathāgata while he is performing miracles, consider them to be on the ninth bhūmi. You should realize that all of these signs may also be the activity of Māra.

20. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be the flowers, flower garlands, incense, or sandalwood powder presented to a caitya of the Tathāgata, or to be an unguent that anoints it, consider those bodhisattvas to be on one of the first five bhūmis.

“If those bodhisattvas were practicing the perfection of generosity, and upon waking could recall the signs of that generosity but did not feel conceit, consider them to be on the first bhūmi. If they did not feel conceit about their discipline, consider them to be on the second bhūmi. If they did not feel conceit about their patience, consider them to be on the third bhūmi. If they did not feel conceit about their diligence, consider them to be on the fourth bhūmi. If they did not feel conceit about their meditation, consider them to be on the fifth bhūmi. They should also have no hostility toward any being. Thus will they swiftly arrive at the level of nonregression.

21. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata wearing dirty clothes, consider those bodhisattvas to have great karmic obscurations and to be on one of the first four bhūmis.

“If those bodhisattvas experience extremely harmful unwanted circumstances, [F.211.b] consider them to be on the first bhūmi. If they experience mixed circumstances, consider them to be on the second bhūmi. If they experience them physically, consider those bodhisattvas to be on the third bhūmi. If they experience them mentally, consider those bodhisattvas to be on the fourth bhūmi. If they harm themselves in a dream, consider them to be on the fifth bhūmi. Perfected bodhisattvas do not experience any ripening of their karma in their dreams. Therefore, such bodhisattvas should eliminate excessive pride, encourage other beings to make offerings without feeling jealous, and repeatedly recite the Three Sections discourse. By doing so, their related karmic obscurations will be purified.

22. “Vajrapramardin, if in a dream bodhisattvas hear teachings that have never been heard before, recognize that those bodhisattvas have revered many buddhas, as well as many people who teach the Dharma. Consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas should act in the manner they have been taught, and they will then swiftly find release in awakening.

“If those bodhisattvas hear various kinds of Dharma advice, consider them to be on the first bhūmi. If they receive advice on needing few possessions, consider them to be on the second bhūmi. If they receive advice on removing doubts, consider them to be on the third bhūmi. If they receive advice on dhāraṇīs, consider them to be on the fourth bhūmi. If they receive advice on characteristics,36 consider them to be on the fifth bhūmi. If they receive advice on the ultimate, consider them to be on the sixth bhūmi. If they receive every kind of advice, consider them to be on the seventh bhūmi. This is how to understand each of the bhūmis and to recognize karmic obscurations.

23. “Vajrapramardin, if in a dream bodhisattvas understand Dharma teachings that were not taught, but upon waking no longer understand them, then those bodhisattvas have created karma that obscures the Dharma and have given the gift of Dharma mixed with material concerns. [F.212.a] That being the case, those bodhisattvas should venerate Dharma teachers and present them with offerings of all their material goods without holding back. They will thus purify the related karmic obscurations. Consider such bodhisattvas to be on the second bhūmi.

“If those bodhisattvas hear the Dharma in a dream but upon waking do not see anything, consider them to be on the first bhūmi. If upon waking they have not forgotten, consider them to be on the second bhūmi. Consider bodhisattvas who never falter to have received a prediction and to have mastered the six perfections. Bodhisattvas on the other bhūmis37 do not lose what they have grasped and do not falter in any way. Thus, these signs can also be recognized as karmic obscurations or the activity of Māra.

24. “Vajrapramardin, if in a dream bodhisattvas see a Dharma-teaching monk they have never seen before, recognize that those bodhisattvas are in the thoughts of other bodhisattvas, have few karmic obscurations, and are little affected by the activity of Māra. If those bodhisattvas are diligent, they will also attain illumination. Consider such bodhisattvas to be on one of the first six bhūmis.

“If the monk is teaching the verses section but not the sūtra section, consider them to be on the first bhūmi. If the monk is teaching the sūtra section, consider those bodhisattvas to be on the second bhūmi. If the monk is teaching the verses section and the sūtra section, consider those bodhisattvas to be on the third bhūmi. If the monk is teaching various sections, consider those bodhisattvas to be on the fourth bhūmi. If the monk is teaching the profound, consider those bodhisattvas to be on the fifth bhūmi. If the monk is teaching the discernments, consider those bodhisattvas to be on the sixth bhūmi.

25. “Vajrapramardin, if in a dream bodhisattvas perceive themselves sitting atop a Dharma throne teaching the Dharma, it indicates that they had prepared a Dharma throne for past buddhas, and did so themselves.38 Consider such bodhisattvas to be suitable vessels to accept the profound, and to be on one of the first eight bhūmis.

“If those bodhisattvas are giving teachings reluctantly, consider them to be on the first bhūmi. If giving them enthusiastically, consider them to be on the second bhūmi. If giving connected teachings, consider them to be on the third bhūmi. [F.212.b] If giving sequential teachings, consider them to be on the fourth bhūmi. If giving teachings on a topic of great knowledge, consider them to be on the fifth bhūmi. If giving teachings on a topic for śrāvakas, consider them to be on the sixth bhūmi. If giving teachings on a topic for bodhisattvas, consider them to be on the seventh bhūmi. If giving teachings on a topic for buddhas, consider them to be on the eighth bhūmi.

26. “Vajrapramardin, if in a dream bodhisattvas perceive themselves having traveled somewhere,39 those bodhisattvas have overcome their karmic obscurations and are far beyond the reach of Māra’s activity. Consider such bodhisattvas to be on one of the first nine bhūmis.

“If those bodhisattvas are somewhere free of danger,40 consider them be on the first bhūmi. If they are in a place where riches can be found, consider them to be on the second bhūmi. If they are in a place where the Dharma can be found, consider them to be on the third bhūmi. If they are in a place where they meet a spiritual guide, consider them to be on the fourth bhūmi. If they are in a place with a proper motivation, consider them to be on the fifth bhūmi. If they are in a place where they are in good physical health, consider them to be on the sixth bhūmi. If they are in a place where they are in good mental health, consider them to be on the seventh bhūmi. If they are in a place where they have the extrasensory cognitions, consider them to be on the eighth bhūmi. If they are in a place where they receive a prediction, consider them to be on the ninth bhūmi.

27. “Vajrapramardin, if in a dream bodhisattvas see the seat of awakening, consider those bodhisattvas to be close to a state of not regressing from awakening and to be on any one of the ten bhūmis.

“If bodhisattvas see the seat of awakening but do not see the Bodhi tree, consider them to be on the first bhūmi. If they also see the Bodhi tree, consider those bodhisattvas to be on the second bhūmi. If they see it surrounded by many trees, consider those bodhisattvas to be on the third bhūmi. If they see it has abundant leaves, [F.213.a] consider those bodhisattvas to be on the fourth bhūmi. If they see it has abundant flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see it has abundant fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see cushions arranged there, consider those bodhisattvas to be on the seventh bhūmi. If they see the seat of awakening surrounded by people, consider those bodhisattvas to be on the eighth bhūmi. If they see it surrounded by nāgas, consider those bodhisattvas to be on the ninth bhūmi. If they see it surrounded by gods, and hear those gods call out “How delightful!” while scattering flowers, consider those bodhisattvas to be on the tenth bhūmi.

28. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata walking, it indicates that those bodhisattvas had been disrespectful when giving the gift of the Dharma. Such bodhisattvas should therefore diligently take joy in the attainment of others and in not focusing on faults. Consider those bodhisattvas to be on one of the first seven bhūmis.

“If they see the Tathāgata walking ungracefully, consider those bodhisattvas to be on the first bhūmi. If they see him walking gracefully, consider those bodhisattvas to be on the second bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the third bhūmi. If they see him seated, consider those bodhisattvas to be on the fourth bhūmi. If they see him surrounded by trees, consider those bodhisattvas to be on the fifth bhūmi. If they see flowers strewn about him, consider those bodhisattvas to be on the sixth bhūmi. If they see him shaded by a canopy, consider those bodhisattvas to be on the seventh bhūmi.

29. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata turning the wheel of Dharma, [F.213.b] recognize that such bodhisattvas will never regress from any of the first seven bhūmis and that their karmic obscurations have been purified.

“If they see that a seat has not been arranged, consider those bodhisattvas to be on the first bhūmi. If they see that a seat has been arranged, consider those bodhisattvas to be on the second bhūmi. If they see that various seats have been arranged, consider those bodhisattvas to be on the third bhūmi. If they see that the seat has been strewn with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they see a variety of canopies suspended overhead, consider those bodhisattvas to be on the fifth bhūmi. If they hear melodies coming from the sky, consider those bodhisattvas to be on the sixth bhūmi. If they see a white parasol covered with a web of jewels above the seat, consider those bodhisattvas to be on the seventh bhūmi.

30. “Vajrapramardin, if in a dream bodhisattvas sees the parinirvāṇa stūpa, consider those bodhisattvas to be on one of the first eight bhūmis, to be close to awakening, and to have few karmic obscurations.

“If they see the parinirvāṇa stūpa covered in dust, consider those bodhisattvas to be on the first bhūmi. If they see it dust-free and clean, consider those bodhisattvas to be on the second bhūmi. If they see different types of grass growing there, consider those bodhisattvas to be on the third bhūmi. If they see green grass growing there, consider those bodhisattvas to be on the fourth bhūmi. If they see that it is surrounded by various trees with blooming flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see trees that are abundant with flowers and fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see a variety of singing birds, consider those bodhisattvas to be on the seventh bhūmi. If they see that the stūpa is ornamented with banners, canopies, and parasols, consider those bodhisattvas to be on the eighth bhūmi. [F.214.a]

31. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s robe, consider those bodhisattvas to be on one of the first eight bhūmis. They should focus on recollecting the Buddha and thereby seek wisdom. Such bodhisattvas have few karmic obscurations.

“If they find a robe of the Tathāgata that is stained, consider those bodhisattvas to be on the first bhūmi. If they find a robe of the Tathāgata that is free of stains, consider those bodhisattvas to be on the second bhūmi. If they find a robe of the Tathāgata that has been dyed, consider those bodhisattvas to be on the third bhūmi. If they find a robe of the Tathāgata that is beaten and made exceedingly clean,41 consider those bodhisattvas to be on the fourth bhūmi. If they find a robe of the Tathāgata that shines with light, consider those bodhisattvas to be on the fifth bhūmi. If they find a robe of the Tathāgata that works miracles, consider those bodhisattvas to be on the sixth bhūmi. If they find one piece42 of the Tathāgata’s robes, consider those bodhisattvas to be on the seventh bhūmi. If they find the three pieces of the Tathāgata’s robes, consider those bodhisattvas to be on the eighth bhūmi. If such bodhisattvas make an effort, these signs will arise. If, however, they make no effort, the signs would not be attributable to the bodhisattvas but would be exclusively the activity of Māra.

32. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s alms bowl, those bodhisattvas are in the thoughts of the buddhas, are on the eighth bhūmi, and will be vessels for the light of Dharma. They should also cultivate acceptance of the absence of obscuration and thereby find release in awakening.

“If they find a flawed alms bowl, consider those bodhisattvas to be on the first bhūmi. If they find a flawless and empty alms bowl, [F.214.b] consider those bodhisattvas to be on the second bhūmi. If they find one that is full of delicious flavors, consider those bodhisattvas to be on the third bhūmi. If they find one with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they find one with fruit, consider those bodhisattvas to be on the fifth bhūmi. If they find one with food, consider those bodhisattvas to be on the sixth bhūmi. If they find one full of fragrances, consider those bodhisattvas to be on the seventh bhūmi. If they find one wrapped with a flower garland, consider those bodhisattvas to be on the eighth bhūmi. If they find one together with a robe, consider those bodhisattvas to be on the ninth bhūmi. If they find one that came from empty space, consider those bodhisattvas to be on the tenth bhūmi. Unless these signs occur without conceit, they should be understood as the activity of Māra.

33. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata all alone, they should retire to solitude and diligently apply themselves to the samādhi of emptiness. Consider those bodhisattvas to be on the eighth bhūmi. Such bodhisattvas should exert themselves to purify their karmic obscurations with pure intentions. Thus, their karmic obscurations will be purified.

34. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata surrounded by many people, such bodhisattvas should bring many people together and be patient with their afflictions. Consider those bodhisattvas to be on one of the ten bhūmis. Awakening depends on diligence.

“If those bodhisattvas see the Tathāgata surrounded by śūdras and vaiśyas, consider them to be on the first bhūmi. If they see the Tathāgata surrounded by kṣatriyas, consider those bodhisattvas to be on the second bhūmi. If they see the Tathāgata surrounded by brahmins, [F.215.a] consider those bodhisattvas to be on the third bhūmi. If they see the Tathāgata surrounded by kings, consider those bodhisattvas to be on the fourth bhūmi. If they see the Tathāgata surrounded by nāgas, consider those bodhisattvas to be on the fifth bhūmi. If they see the Tathāgata surrounded by great kings,43 consider those bodhisattvas to be on the sixth bhūmi. If they see the Tathāgata surrounded by numerous Śakras, consider those bodhisattvas to be on the seventh bhūmi. If they see the Tathāgata surrounded by numerous Brahmās, consider those bodhisattvas to be on the eighth bhūmi. If they see the Tathāgata surrounded by the gods of the Pure Abodes, consider those bodhisattvas to be on the ninth bhūmi. If they see the Tathāgata surrounded by bodhisattvas, consider those bodhisattvas to be on the tenth bhūmi. These are the signs, unless they are the activity of Māra. [B2]

35. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s parasol, consider those bodhisattvas to be on one of the first nine bhūmis. Unless it is the activity of Māra, such bodhisattvas have karmic obscurations. If they do not take pleasure in gain, honor, or praise, those bodhisattvas will quickly find release in awakening.

“If they see a parasol made of leaves, consider those bodhisattvas to be on the first bhūmi. If they see a parasol made of bamboo, consider those bodhisattvas to be on the second bhūmi. If they see a parasol made of birch,44 consider those bodhisattvas to be on the third bhūmi. If they see a parasol made of wood, consider those bodhisattvas to be on the fourth bhūmi. If they see a parasol of leafy branches, consider those bodhisattvas to be on the fifth bhūmi. If they see an iron parasol, consider those bodhisattvas to be on the sixth bhūmi. If they see a golden parasol, [F.215.b] consider those bodhisattvas to be on the seventh bhūmi. If they see a jeweled parasol, consider those bodhisattvas to be on the eighth bhūmi. If they see a parasol strung with a web of small bells, consider those bodhisattvas to be on the ninth bhūmi. Up to the sixth bhūmi, understand that these signs might also be the activity of Māra.

36. “Vajrapramardin, if in a dream bodhisattvas see a place visited by the Tathāgata,45 consider those bodhisattvas to be on one of the first ten bhūmis. Such bodhisattvas will find release if they sustain their diligence. Those bodhisattvas are predicted, and the terms of those predictions are fixed.

“If those bodhisattvas see the Tathāgata visiting a house, consider those bodhisattvas to be on the first bhūmi. If they see him in a doorway, consider those bodhisattvas to be on the second bhūmi. If they see him in a garden, consider those bodhisattvas to be on the third bhūmi. If they see the Tathāgata walking, consider those bodhisattvas to be on the fourth bhūmi. If they see him in a dwelling, consider those bodhisattvas to be on the fifth bhūmi. If they see him in meditative composure, consider those bodhisattvas to be on the sixth bhūmi. If they see him in a river, consider those bodhisattvas to be on the seventh bhūmi. If they see him on a mountain, consider those bodhisattvas to be on the eighth bhūmi. If they see him in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they see him performing miracles, consider those bodhisattvas to be on the tenth bhūmi. These are the signs, unless they are the activity of Māra.

37. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s seat, consider those bodhisattvas to be on one of the first six bhūmis. They should take joy in tranquility. They will find release in awakening through it. Such bodhisattvas have few karmic obscurations.

“If those bodhisattvas see a seat that is not well made, consider those bodhisattvas to be on the first bhūmi. [F.216.a] If they see a seat that is well made, consider those bodhisattvas to be on the second bhūmi. If they see a seat that has been cleaned, consider those bodhisattvas to be on the third bhūmi. If they see a multicolored seat, consider those bodhisattvas to be on the fourth bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the fifth bhūmi. If they see a seat that has been well arranged, consider those bodhisattvas to be on the sixth bhūmi. These are the signs, unless they are the activity of Māra.

38. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering food to the Tathāgata, consider those bodhisattvas to be on one of the first seven bhūmis. If they sustain their diligence, they will find release in awakening, but such bodhisattvas have minor karmic obscurations.

“If they offer alms to the Tathāgata after he has arrived in or departed a city, consider those bodhisattvas to be on the first bhūmi. If they offer alms to the Tathāgata while he resides in a city, consider those bodhisattvas to be on the second bhūmi. If they offer alms to the Tathāgata when he reaches a door, consider those bodhisattvas to be on the third bhūmi. If they offer the Tathāgata alms when he is walking the streets, consider those bodhisattvas to be on the fourth bhūmi. If they offer alms to the Tathāgata when he has reached the city gates, consider those bodhisattvas to be on the fifth bhūmi. If they offer alms to the Tathāgata while he is residing in the wilderness, consider those bodhisattvas to be on the sixth bhūmi. If they offer alms to the Tathāgata when he has reached a monastery, consider those bodhisattvas to be on the seventh bhūmi.

39. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering clothes to the Tathāgata, consider those bodhisattvas to be on one of the first eight bhūmis. Such bodhisattvas should endeavor in the samādhi of signlessness, and thereby find release in awakening. [F.216.b]

“If they respectfully offer clothes to the Tathāgata, consider those bodhisattvas to be on the first bhūmi. If they offer the Tathāgata white clothes, consider those bodhisattvas to be on the second bhūmi. If they offer the Tathāgata red clothes, consider those bodhisattvas to be on the third bhūmi. If they offer the Tathāgata multicolored clothes, consider those bodhisattvas to be on the fourth bhūmi. If they offer the Tathāgata clothes of a golden color, consider those bodhisattvas to be on the fifth bhūmi. If they offer the Tathāgata clothes decorated with jewels, consider those bodhisattvas to be on the sixth bhūmi. If they offer the Tathāgata clothes with colored patterns, consider those bodhisattvas to be on the seventh bhūmi. If they offer the Tathāgata radiant clothes, consider those bodhisattvas to be on the eighth bhūmi.

40. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering flowers to the Tathāgata, consider those bodhisattvas to be on one of the first six bhūmis. Such individuals have major karmic obscurations, and though they will make an effort to receive a prediction, it will appear only through much toil.

“If such bodhisattvas offer the Tathāgata withered flowers, consider those bodhisattvas to be on the first bhūmi. If they offer the Tathāgata fresh flowers, consider those bodhisattvas to be on the second bhūmi. If they offer the Tathāgata flowers of various colors, consider those bodhisattvas to be on the third bhūmi. If they scatter flowers on the Tathāgata, consider those bodhisattvas to be on the fourth bhūmi. If the bodhisattvas offer flowers from their hand to the hand of the Tathāgata, consider those bodhisattvas to be on the fifth bhūmi. If they offer the Tathāgata divine flowers, consider those bodhisattvas to be on the sixth bhūmi. [F.217.a] These are the signs unless they are the activity of Māra, or if they occur for two types of people: beginners and those with doubts.

41. “Vajrapramardin, if in a dream bodhisattvas perceive themselves on a mountain, they have experienced remorse and forsaken the Dharma. They will have major karmic obscurations, many illnesses, and be of limited insight. If they exert themselves without hostility toward any being, they will find release in awakening. Consider such bodhisattvas to be on one of the first five bhūmis. They should recite the Three Sections Dharma discourse three times a day and three times a night for seven years.

“While on the first bhūmi they should render joyful service to those who strive for the light of wisdom. While on the second bhūmi they should offer reverence and service. While on the third bhūmi they should make offerings to the Three Jewels. While on the fourth bhūmi they should cultivate acceptance of the profound Dharma. Regard them as bodhisattvas on one of the first five bhūmis.

42. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be naked, consider such bodhisattvas to have minor karmic obscurations. They should make an effort in realizing emptiness. Consider those bodhisattvas to be on one of the first four bhūmis.

“If they perceive themselves to be naked in a city, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves to be naked in the center of a city, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves to be naked in a wilderness, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves to be naked on a mountain, consider those bodhisattvas to be on the fourth bhūmi. These are the signs, unless they are the activity of Māra.

43. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in an intermediate direction, consider such individuals to have been abandoned by their spiritual guide and to be on the first bhūmi. [F.217.b] They will be of meager intelligence, profoundly lazy, experience much mental anguish and many harms, be hated by numerous people, have many diseases, and be distracted. They will renounce and turn from their roots of virtue. They will acquire material necessities only with great difficulty and will have many afflictions. Because those bodhisattvas have, for the sake of profit, denigrated Dharma teachers and even forsaken the Dharma, and because they have served Dharma teachers while being faithless, irreverent, and shameless, they should rely on Dharma teachers with sincerity. If they renounce all material things without any hostility, they will find release in awakening. Such bodhisattvas will reach the first six bhūmis, and so should exert themselves in eradicating their minor, middling, and major faults.

44. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have gone to a region they have never visited before, they are under the influence of Māra and have karmic obscurations. They will be purified if they realize this and exert themselves. Consider such bodhisattvas to be on one of the first three bhūmis.

“They will arrive at the first bhūmi by diligently creating roots of virtue in the name of the Three Jewels. They will arrive at the second bhūmi by cultivating emptiness. They will arrive at the third bhūmi by accepting phenomena. When these signs appear to bodhisattvas residing on one of the first six bhūmis, they should be understood as the activity of Māra rather than karmic obscurations.

45. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in a river, consider those bodhisattvas to be on one of the first five bhūmis. They have substantial amounts of both nonvirtuous and virtuous qualities. They will purify their related karmic obscurations if they do not feel anguish about forsaking their life,46 if they shun evil companions, [F.218.a] and if they unhesitatingly rely on people who respect the Dharma. They rely on a spiritual guide so that they can sustain their Dharma practice with their malicious, coarse minds.

“If bodhisattvas perceive themselves entering a raging river, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves entering a river with foam, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves entering a river with large waves, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves entering a river’s eddies, consider those bodhisattvas to be on the fourth bhūmi. If they perceive themselves entering a clear river, consider those bodhisattvas to be on the fifth bhūmi.

46. “Vajrapramardin, if in a dream bodhisattvas see rain falling from the clouds, they are significantly influenced by the activity of Māra. Consider those bodhisattvas be on any of the first seven bhūmis. When rich and powerful, such bodhisattvas brought ruin to Dharma teachers; after renouncing, they were overcome by profit and honor and so made unflattering statements about Dharma teachers and gave mistaken advice to diligent people. Thus, those bodhisattvas should focus on being patient, strive to listen, and end their obsession with profit and honor. If they dedicate their efforts to benefiting others, they will purify their related karmic obscurations.

“If they see rain falling from clouds shrouded in dust, consider those bodhisattvas to be on the first bhūmi. If they see it stirred up by the wind, consider those bodhisattvas to be on the second bhūmi. If they see it stirred up by the clouds, consider those bodhisattvas to be on the third bhūmi. If they see thundering clouds, consider those bodhisattvas to be on the fourth bhūmi. If they see clouds emitting lightning, [F.218.b] consider those bodhisattvas to be on the fifth bhūmi. If they see lightning strike, consider those bodhisattvas to be on the sixth bhūmi. If they see torrents of rain, consider those bodhisattvas to be on the seventh bhūmi. Know that the signs for any of the bhūmis may be the activities of Māra.

47. “Vajrapramardin, if in a dream bodhisattvas witness an earthquake, consider those bodhisattvas to be on the first bhūmi. When such bodhisattvas were just beginning, they were often caught up in conceptual reference points, thus for them both the influence of Māra and karmic obscurations are substantial. Because they instilled fear in many beings, they can purify the related karmic obscurations if they give beings the gift of fearlessness and restrain the three aspects.47

“If they see the earth quake repeatedly, consider those bodhisattvas to be beginners on the first bhūmi. If they see a city destroyed or the population in chaos, consider those bodhisattvas to be on the second bhūmi. If they see a quake that lasts a long time, consider those bodhisattvas to be on the third bhūmi. If they see the earth quake because of an act of truth, consider those bodhisattvas to be on the fourth bhūmi. If they see the earth quake because of the activity of Māra, consider those bodhisattvas to be on the fifth bhūmi. If they see an earthquake that causes injuries, consider those bodhisattvas to be on the sixth bhūmi. If they see the earth quake from the use of dhāraṇīs, consider those bodhisattvas to be on the seventh bhūmi. If they see the most exalted of gods assemble after an earthquake, consider those bodhisattvas to be on the eighth bhūmi. If they see the radiant glow of the nāgas and Brahmā following an earthquake, consider those bodhisattvas to be on the ninth bhūmi. If, following an earthquake, they see or hear the voice of the Tathāgata, consider those bodhisattvas to be on the tenth bhūmi. Thus, take to heart the signs for each of the bhūmis.

48. “Vajrapramardin, if in a dream bodhisattvas perceive themselves in the midst of battle, consider those bodhisattvas to be on one of the first four bhūmis. [F.219.a] For those who do not make a concerted effort on the seven lower bhūmis, these signs are the work of Māra. Such bodhisattvas followed teachers who taught what is not Dharma,48 and, out of an obsession with profit and honor, shunned teachers of the Dharma or served them deceptively. Those bodhisattvas will purify their karmic obscurations and find release in awakening if they train in skillful methods and practice the perfections with utmost sincerity.

“If bodhisattvas see a battle where they live, consider them to be on the first bhūmi. If they see weapons flying, consider them to be on the second bhūmi. If they see a rain of earth and sticks, consider them to be on the third bhūmi. If they see people reviling and rebuking each other, consider them to be on the fourth bhūmi. For those who put forth no effort, these signs are the work of Māra.

49. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be ill, consider those bodhisattvas to be on the first or second bhūmi. They have numerous hindrances to all their worldly and spiritual activities. What they gathered through the Dharma they later split apart, and the material goods they once offered they later took back. Their karmic obscurations will be purified and they will find release in awakening if they present any suitable offering to people who teach the Dharma and make those offerings with a mind free of hostility. When those residing on other bhūmis perceive themselves to be ill in a dream, they should understand this to be the work of Māra.

50. “Vajrapramardin, if in a dream bodhisattvas perceive themselves falling off a precipice into an abyss and are unable to catch hold, it indicates that in the past those bodhisattvas’ intentions were corrupted. It shows they are deceitful, frequently disrespectful, always have numerous karmic obscurations, are significantly influenced by Māra, and are physically feeble and mentally weak. [F.219.b] When they receive Dharma instruction, they quickly see their import and feel inspired, but it later fades away. When giving gifts, they do so with a sense of regret and feel doubt about it afterward. Anything they say that accords with the Dharma will fade away.49 Such bodhisattvas will frequently see their wealth and patience diminish, have many conceptual reference points, rely on those who teach what is not the Dharma, and not respect people who revere the profound. Consider those bodhisattvas to be on the second bhūmi.

“If bodhisattvas perceive themselves falling from a precipice into swords, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves falling from a cliff into an abyss, consider those bodhisattvas to be on the second bhūmi. Those who reside on other bhūmis perceive themselves falling into a chasm due to karmic obscurations, not the work of Māra. They will purify these karmic obscurations if they practice generosity that goes beyond worldly generosity three times a day and three times a night for three months, and if they make offerings to those with knowledge while maintaining an attitude free of hostility. Those bodhisattvas will also find release in awakening.

51. “Vajrapramardin, if in a dream bodhisattvas perceive that they are saved from being killed, they are significantly influenced by Māra but have no karmic obscurations. They should cultivate the samādhi of wishlessness and ground themselves in loving kindness. Consider such bodhisattvas to be on the any of the first six bhūmis.

“If those bodhisattvas perceive that they are saved from being killed in the wilderness, consider them to be on the second bhūmi. If they perceive that they are saved from being killed in the vicinity of a town, consider those bodhisattvas to be on the third bhūmi. If they perceive that they are saved from being killed while among relatives, consider those bodhisattvas to be on the sixth bhūmi. [F.220.a] For those who make no effort, beginners, and those deficient in their determination, these signs are the work of Māra because they cause one to turn back from awakening.

52. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be among enemies, consider those bodhisattvas to be on one of the first five bhūmis. When those bodhisattvas were kings, they insulted someone observing discipline, and because of that have many enemies and obstacles. Such bodhisattvas should practice being without support,50 orient themselves toward the final limit in which obscurations are absent,51 and should be singularly focused on being of benefit. By doing so, their karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas perceive themselves in the midst of people brandishing a variety of weapons, consider them to be on the first bhūmi. If they perceive themselves in the midst of people brandishing only one type of weapon, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves in the midst of people brandishing clubs, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves in the midst of people brandishing stones, consider those bodhisattvas to be on the fourth bhūmi. If they perceive themselves in the midst of people with nothing in their hands, consider those bodhisattvas to be on the fifth bhūmi. You should understand other signs to be the activity of Māra.

53. “Vajrapramardin, if in a dream bodhisattvas perceive themselves flying through the sky, they have attained the acceptance that phenomena do not arise and dwell at the threshold of transcending conceptual reference points. The gods think of those bodhisattvas. Such bodhisattvas should practice cleanliness, be constantly diligent, be intent on cultivating the mind of awakening,52 and not spend a long time in the company of beings. By doing so, their related karmic obscurations will be purified [F.220.b] and they will find release in awakening.

“Consider such bodhisattvas to be on one of the first seven bhūmis. If they perceive themselves moving through the sky giving gifts, consider those bodhisattvas to be on the first bhūmi. If they see ṛṣis, consider those bodhisattvas to be on the second bhūmi. If they see ascetics, consider those bodhisattvas to be on the third bhūmi. If they see nāgas, consider those bodhisattvas to be on the fourth bhūmi. If they see gods, consider those bodhisattvas to be on the fifth bhūmi. If they see Brahmā, consider those bodhisattvas to be on the sixth bhūmi. If they see a bodhisattva or a tathāgata, consider those bodhisattvas to be on the seventh bhūmi. These are the signs, unless they are the activity of Māra.

54. “Vajrapramardin, if in a dream bodhisattvas perceive themselves holding a lamp in their hand, those bodhisattvas should perfect the light of the Dharma. Consider those bodhisattvas to be on one of the first five bhūmis. If such bodhisattvas were to disregard life and limb, cultivate disinterest in worldly affairs, and be unhesitating in acting with wisdom, their related karmic obscurations would be purified and they would find release in awakening.

“Bodhisattvas on the first bhūmi should take delight in focusing on reference points. Bodhisattvas on the second bhūmi should take delight in meditation. Bodhisattvas on the third bhūmi should take delight in loving kindness. Bodhisattvas on the fourth bhūmi should take delight in compassion. Bodhisattvas on the fifth bhūmi should take delight in equanimity.

“Bodhisattvas on the first bhūmi who wish to achieve illumination should train in recollecting the Buddha. Bodhisattvas on the second bhūmi should give the gift of supreme joy. Bodhisattvas on the third bhūmi should seek opportunities to hear teachings. Bodhisattvas on the fourth bhūmi should cultivate dhāraṇī. Bodhisattvas on the fifth bhūmi should cultivate emptiness. By doing so, those bodhisattvas will achieve illumination. [F.221.a]

55. “Vajrapramardin, if in a dream bodhisattvas see another bodhisattva departing, consider those bodhisattvas to be on one of the first six bhūmis. From that moment onward such bodhisattvas have attained the state of nonregression and establish the prediction that they will become a buddha at a specific time.

“If those bodhisattvas see another bodhisattva departing on foot, consider them to be on the first bhūmi. If those bodhisattvas see another bodhisattva departing on an ox cart, consider them to be on the second bhūmi. If those bodhisattvas see another bodhisattva departing on a horse-drawn cart, consider them to be on the third bhūmi. If those bodhisattvas see another bodhisattva departing on an elephant-drawn cart, consider them to be on the fourth bhūmi. If those bodhisattvas see another bodhisattva departing on a human-drawn cart, consider them to be on the fifth bhūmi. If those bodhisattvas see another bodhisattva departing through the sky, consider them to be on the sixth bhūmi. These are the signs, unless they are the activity of Māra.

56. “Vajrapramardin, if in a dream bodhisattvas find a book, consider those bodhisattvas to be on one of the first three bhūmis. Although such bodhisattvas met with a lot of opposition and faced much abuse, no obstacles were created. They should confess their evil deeds many times and be consistent in their effort. By doing so, their karmic obscurations will be purified and they will find release in awakening.

“If bodhisattvas find a book on worldly matters or one pertaining to śrāvakas, consider those bodhisattvas to be on the first bhūmi. If they find a book containing the Perfection of Knowledge, consider those bodhisattvas to be on the second bhūmi. If they find a book of profound teachings, consider those bodhisattvas to be on the third bhūmi. If they find a book that was given to an industrious person by a god, bodhisattva, or tathāgata seated on a Dharma seat, consider them to be on one of the first seven bhūmis.

57. “Vajrapramardin, [F.221.b] if in a dream bodhisattvas hear the sound of a dhāraṇī, consider those bodhisattvas to be on one of the first six bhūmis and to have received dhāraṇīs directly from the Buddha. Such bodhisattvas have few karmic obscurations but are significantly hindered by the activity of Māra. Therefore, they should give the gift of confident eloquence and strive to be those who do not search for faults.53 By doing so, they will purify their related karmic obscurations and find release in awakening.

“If those bodhisattvas hear the words of a dhāraṇī that has been rendered in verse, consider them to be on the first bhūmi. If they hear the words of a dhāraṇī that has been rendered in syllables, consider those bodhisattvas to be on the second bhūmi. If they hear the words of a dhāraṇī that has been rendered in elegant writing, consider those bodhisattvas to be on the third bhūmi. If they hear the words of a dhāraṇī that is upheld by nāgas, consider those bodhisattvas to be on the fourth bhūmi. If they hear the words of a dhāraṇī that is upheld by the gods, consider those bodhisattvas to be on the fifth bhūmi. If they hear the words of a dhāraṇī of ultimate truth, consider those bodhisattvas to be on the sixth bhūmi.

58. “Vajrapramardin, if in a dream bodhisattvas hear the sound of samādhi, consider those bodhisattvas to be on one of the first eight bhūmis. Such bodhisattvas should not harbor strong attachment to the triple world and take constant delight in solitude. They have few karmic obscurations and are only influenced by Māra to a small degree. Nevertheless, those bodhisattvas have a predominance of obscurations due to the afflictions, and thus should listen to many types of Dharma teachings and examine those teachings repeatedly. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“A samādhi that involves both concepts and analysis indicates those bodhisattvas to be on the first bhūmi. A samādhi that involves analysis but no concepts indicates those bodhisattvas to be on the second bhūmi. [F.222.a] A samādhi that involves neither concepts nor analysis indicates those bodhisattvas to be on the third bhūmi. The brahmā states indicate those bodhisattvas to be on the fourth bhūmi. The samādhi of emptiness indicates those bodhisattvas to be on the fifth bhūmi. The fulfillment of all purposes indicates those bodhisattvas to be on the sixth bhūmi. Great knowledge indicates those bodhisattvas to be on the seventh bhūmi. Accomplishing the full array of buddhas54 indicates those bodhisattvas to be on the eighth bhūmi.

59. “Vajrapramardin, if in a dream bodhisattvas hear the sound of sūtras from the extensive discourses section, consider those bodhisattvas to be on one of the first six bhūmis. They should revere the Dharma and be patient about release. Such bodhisattvas have few obscurations and are slow to develop realization. They should therefore have a singularly inquisitive disposition and hold in high esteem those who are reverent. By doing so, the bodhisattvas’ related karmic obscurations will be purified.

“If those bodhisattvas hear the words of sūtras on the perfection of generosity, consider them to be on the first bhūmi. If they hear the words of sūtras on the perfection of discipline, consider them to be on the second bhūmi. If they hear the words of sūtras on the perfection of patience, consider them to be on the third bhūmi. If they hear the words of sūtras on the perfection of diligence, consider them to be on the fourth bhūmi. If they hear the words of sūtras on the perfection of meditation, consider them to be on the fifth bhūmi. If they hear the words of sūtras on the perfection of knowledge, consider them to be on the sixth bhūmi. Not included here are those who have made strenuous efforts, who have received blessings from the Buddha, or who have exceedingly earnest intent.

60. “Vajrapramardin, if in a dream bodhisattvas hear of a Dharma-teaching monk named ‘so-and-so,’55 consider those bodhisattvas to be on one of the first four bhūmis. Such bodhisattvas should rely on a spiritual guide. They have many obstacles, experience much regret, and have meager insight. [F.222.b] They should not feel malice toward any being, be wise in skillful means, be guided by skillful means,56 and be free of uncertainty. By doing so, those bodhisattvas’ related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas hear the name of a monk whom they have not seen before, consider them to be on the first bhūmi. If they hear the name of a monk whom they have seen before,57 consider them to be on the second bhūmi. If they hear the name of a monk who is from another world system, consider them to be on the third bhūmi. If they hear the name of a monk who is one birth away from awakening, consider them to be on the fourth bhūmi. Such bodhisattvas should aspire to the higher bhūmis.

61. “Vajrapramardin, if in a dream bodhisattvas perceive that they have gained confident eloquence in the verses, consider those bodhisattvas to be on one of the first three bhūmis. Such bodhisattvas have an abundance of confident eloquence, but if they forsake three qualities they will quickly attain illumination. What are the three qualities? Being envious of bodhisattvas worshiped by others, desiring profit and honor, and resorting to deceit. Bodhisattvas should forsake those three qualities. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas have confident eloquence in a few verses, consider them to be on the first bhūmi. If they have confident eloquence in a variety of verses, consider them to be on the second bhūmi. If they have confident eloquence in verses on the profound, consider them to be on the third bhūmi. If they have confident eloquence in verses of many types, consider them to be on a higher bhūmi.

62. “Vajrapramardin, if in a dream bodhisattvas perceive that they have gained confident eloquence in the sūtras, consider those bodhisattvas to be on one of the first eight bhūmis. They have many enemies and many good qualities. They should therefore adopt a disposition of genuine cheerfulness and should worship those who are uniquely exalted as well as people who behave appropriately. [F.223.a] They should avoid feeling pride in their learning. By doing so, their related karmic obscurations will be purified, as well as those karmic obscurations that have occurred in their dreams. Those that they do experience will be weaker. Such bodhisattvas will find release in awakening.

“If those bodhisattvas have confident eloquence in The Fourfold Accomplishment,58 they are on the first bhūmi. If they have confident eloquence in sūtras on accomplishing frugality, they are on the second bhūmi. If they have confident eloquence in sūtras on various accomplishments, they are on the third bhūmi. If they have confident eloquence in sūtras on accomplishing former deeds,59 they are on the fourth bhūmi. If they have confident eloquence in sūtras on practicing in the three times, they are on the fifth bhūmi. If they have confident eloquence in the perfection of insight sūtras, they are on the sixth bhūmi. If they have confident eloquence in the profound sūtras, they are on the seventh bhūmi. If they have confident eloquence in the ascertainment of all things, consider them to be on the eighth bhūmi.

63. “Vajrapramardin, if in a dream bodhisattvas hear the sound of a Dharma treasure, consider them to be on one of the first seven bhūmis. Such bodhisattvas have many obscurations due to the afflictions, but few karmic obscurations. They should cultivate an inquisitive nature and faithfully engender reverence. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas perceive themselves hearing the sound of a Dharma treasure while in a town, consider them to be on the first bhūmi. If they perceive it while in a residence, consider them to be on the second bhūmi. If they perceive it while in a monastery, consider them to be on the third bhūmi. If they perceive it while in solitude, consider them to be on the fourth bhūmi. If they perceive it while on a seat, consider those bodhisattvas to be on the fifth bhūmi. If they perceive it while in a pleasure garden, consider them to be on the sixth bhūmi. If they perceive it while on a mountain summit, consider them to be on the seventh bhūmi.

64. “Vajrapramardin, if in a dream bodhisattvas hear the name of a tathāgata from another world system that they have never heard of before, [F.223.b] those bodhisattvas are predicted to reside on any of the first eight bhūmis and will find release through the power of pride. Such bodhisattvas have come under the strong influence of Māra’s activity and have many karmic obscurations. If they worship those who are worthy of worship and do not judge the actions of others, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas feel pride in their magnanimity, they are on the first bhūmi. If they feel pride in their discipline, they are on the second bhūmi. If they feel pride in their learning, they are on the third bhūmi. If they feel pride in their industriousness, they are on the fourth bhūmi. If they feel pride in their frugality, they are on the fifth bhūmi. If they feel pride in their knowledge, they are on the sixth bhūmi. If they feel pride in their confident eloquence, they are on the seventh bhūmi. If they feel pride in their blessings, they are on the eighth bhūmi. ‘Pride’ entails reaching the culmination of all activities.

65. “Vajrapramardin, if in a dream bodhisattvas hear the name of ‘so-and-so’ bodhisattva from ‘such-and-such’ world system, consider those bodhisattvas to be on one of the first five bhūmis. You should recognize that those bodhisattvas are thought of by other bodhisattvas and have few obscurations due to the afflictions. If they rid themselves of excessive pride and deeply honor those close to them, their related karmic obscurations will be purified and they will find release in awakening.

“If they hear the name of a bodhisattva who has obtained dhāraṇī, they are on the first bhūmi. If they hear the name of one who has renounced, they are on the second bhūmi. If they hear the name of one who practices austerities, they are on the third bhūmi. If they hear the name of one who has subdued Māra at the seat of awakening, they are on the fourth bhūmi. If they hear the name of one who has obtained completely perfect awakening, they are on the fifth bhūmi. If they both hear of and see such bodhisattvas repeatedly, they are on the higher bhūmis.60 If they hear the name of one who is unsteady and weak in their determined resolve, they are on the first bhūmi. [F.224.a] If they hear the name of one who is filled with remorse, they are on the second bhūmi. If they hear the name of one who commits evil, they are on the third bhūmi. If they hear the name of one who is utterly careless, they are on the fourth bhūmi. If they hear the name of one who has much tranquility, they are on the fifth bhūmi.

66. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in the middle of an ocean, recognize that those bodhisattvas are indicated as being on one of the first eight bhūmis. Such bodhisattvas should master their learning, be diligent, and be inspired toward insight. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see that they are not moving, consider them to be on the first bhūmi. If they see that they have moved toward the shore, consider them to be on the second bhūmi. If they see themselves on a plank of wood, consider them to be on the third bhūmi. If they see themselves getting into a boat made of skins, consider them to be on the fourth bhūmi. If they see themselves seated in a boat, consider them to be on the fifth bhūmi. If they see themselves in the water, consider them to be on the sixth bhūmi. If they see themselves standing up in a boat, consider them to be on the seventh bhūmi. If they see themselves escaping to the far shore in a boat filled with every jewel, consider them to be on the eighth bhūmi.

67. “Vajrapramardin, if in a dream bodhisattvas perceive themselves collecting jewels, consider those bodhisattvas to be on one of the first three bhūmis. Such bodhisattvas have experienced a lot of harm and have acquired virtuous qualities through suffering. They should desire the Dharma, try not to vex Dharma teachers, and be appreciative of what they have done. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If they find jewels that have been unearthed, consider them to be on the first bhūmi. If they find jewels mixed with dirt, consider them to be on the second bhūmi. [F.224.b] If they find jewels mixed with grass, consider them to be on the third bhūmi. These are the signs for those who are industrious. For those who are not industrious, these signs could be the work of Māra, especially if they occur to bodhisattvas on the sixth bhūmi. Those on the fourth bhūmi who lack effort are not free of the activity of Māra or karmic obscurations.

68. “Vajrapramardin, if in a dream bodhisattvas perceive themselves reaching the summit of Mount Meru, recognize that those bodhisattvas will not regress from the first five bhūmis. Such bodhisattvas came under the sway of evil companions, relied on deceit, and were often uninspired. Therefore, they only produce a few good qualities. They should serve a spiritual guide, be guileless, and regularly cultivate inspiration. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If they perceive themselves climbing to Mount Meru’s summit, they are on the sixth bhūmi. If they ascend and then stand up, they are on the seventh bhūmi. If they look to the four directions, they are on the eighth bhūmi. If seated, they are on the ninth bhūmi. If they cause the summit to shake, they are on the tenth bhūmi. Bodhisattvas on the first to the seventh bhūmis who are industrious, have excellent intention, or are under the care of a spiritual guide will see these signs as the work of Māra.61

69. “Vajrapramardin, if in a dream bodhisattvas perceive themselves ascending a mountain, consider those bodhisattvas to be on one of the first five bhūmis. Such bodhisattvas have experienced harm of every type. Because they have disparaged Dharma teachers, they should be open with all of their possessions. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“On the first bhūmi, those bodhisattvas should recite the Three Sections Dharma discourse. [F.225.a] On the second bhūmi, they should train in recollecting the Buddha. On the third bhūmi, they should cultivate emptiness. On the fourth bhūmi, they should cultivate great compassion. On the fifth bhūmi, they should engage in insight meditation.

“If those bodhisattvas perceive themselves ascending a mountain, consider them to be on the first bhūmi. If they have reached the midpoint, consider them to be on the second bhūmi. If they have reached the summit, consider them to be on the third bhūmi. If they are looking out from the mountain,62 consider them to be on the fourth bhūmi. If seated, consider them to be on the fifth bhūmi.

70. “Vajrapramardin, if in a dream bodhisattvas perceive themselves on a mountain peak, consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas possess few karmic obscurations but are predominantly affected by Māra’s activity. They should therefore give up their beloved possessions, honor their relations, and please others who are close to them. By doing so, their related karmic obscurations will be purified and they will find release in awakening. The seven great mountains correspond to the seven bhūmis, while Mount Meru corresponds to the remaining bhūmis.63

71. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be climbing a tree, consider those bodhisattvas to be on one of the first four bhūmis. Such bodhisattvas are only moderately influenced by the activity of Māra and have a moderate amount of karmic obscurations. They should rely on spiritual guides who have achieved illumination, and from time to time also rely on spiritual guides who are able to clear away their doubts about the Dharma. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas climb a shade tree with an abundance of leaves, they are on the first bhūmi. If it is a fragrant tree, they are on the second bhūmi. If it is a flowering tree, they are on the third bhūmi. If it is a fruit tree, they are on the fourth bhūmi. These are the signs for those who are industrious, [F.225.b] but are the work of Māra for those who are not industrious. Those on higher bhūmis see trees that are abundant in every way, unless the signs are the ripening of karma.

72. “Vajrapramardin, if in a dream bodhisattvas see the best of elephants, consider those bodhisattvas to be on one of the first six bhūmis. Such bodhisattvas have not trained in insight in the same way they trained in generosity, and thus find it difficult to produce roots of virtue. They should cultivate faith and frequently engage in investigation. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If they see the best of elephants when it is unclean, they are on the first bhūmi. If they see one that is clean, they are on the second bhūmi. If they see one with six tusks, they are on the third bhūmi. If they see one adorned with ornaments, they are on the fourth bhūmi. If they see one adorned with a banner and parasol, they are on the fifth bhūmi. If they see one that is trumpeting, they are on the sixth bhūmi. [B3]

73. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be riding the best of elephants, consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas are just one birth away from awakening, are thought of by the thus-gone, worthy, completely perfect buddhas, and are introduced to knowledge by them as well as by Maheśvara. Those bodhisattvas should therefore be respectful, enter into the care of the bodhisattvas, be guileless, be content with basic necessities, and give away those things that please them. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If they perceive themselves riding on the best of elephants that is unremarkable, [F.226.a] consider them to be on the first bhūmi. If they are wearing white clothes while riding it, consider them to be on the second bhūmi. If they are wearing red clothes, consider them to be on the third bhūmi. If they are wearing multicolored clothes, consider them to be on the fourth bhūmi. If they are wearing perfumed clothes and ornaments, consider them to be on the fifth bhūmi. If they are wearing a crown, consider them to be on the sixth bhūmi. If they are holding a jeweled parasol, consider them to be on the seventh bhūmi. Those on the higher bhūmis see signs that are abundant in every way, unless they are due to karmic obscurations, or they are not industrious.

74. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be riding a horse, consider those bodhisattvas to be on one of the first four bhūmis. They should focus on the perfection of discipline. Because they are predominantly affected by the activity of Māra but have few karmic obscurations, they should emphasize emptiness, consistently engage in the practice of insight meditation, and practice earnestly. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas perceive themselves riding a horse that is standing still, consider them to be on the first bhūmi. If they perceive themselves riding a horse that is moving, consider them to be on the second bhūmi. If they perceive themselves riding a horse that is running, consider them to be on the third bhūmi. If they perceive themselves riding a decorated horse, consider them to be on the fourth bhūmi. These are the signs, unless they are the activity of Māra. Those who reside on higher bhūmis will see such signs in great abundance, unless the bodhisattvas are conceited or influenced by the actions of Māra.

75. “Vajrapramardin, if in a dream bodhisattvas perceive themselves performing an act of truth, consider those bodhisattva to be on any of the ten bhūmis. For such bodhisattvas the influence of Māra is slight and karmic obscurations dominate. [F.226.b] They should investigate many topics, become learned in practicing samādhi, be upright in their behavior, and avoid excess. By doing so, their karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas perform an act of truth involving generosity, consider such bodhisattvas to be on the first bhūmi. If they do so in order to liberate beings from bondage, consider them to be on the second bhūmi. If they do so in order to liberate beings from illness, consider them to be on the third bhūmi. If they do so for the sake of a city, consider them to be on the fourth bhūmi. If they do so for the sake of a king, they are on the fifth bhūmi. If they do so for the sake of the four continents, they are on the sixth bhūmi. If they so for the sake of a chiliocosm, they are on the seventh bhūmi. If they do so for the sake of a dichiliocosm, they are on the eighth bhūmi. If they do so for the sake of a trichiliocosm, they are on the ninth bhūmi. If they do so in order to emit light, cause an earthquake, or elicit a rain of flowers from the gods, they are on the tenth bhūmi. From the first to the sixth bhūmis, these signs could be the activity of Māra.

76. “Vajrapramardin, if in a dream bodhisattvas see a fruit tree, consider those bodhisattvas to be on one of the first seven bhūmis. They have perfected the qualities for receiving a prediction. Such bodhisattvas should have no attachment to profit and honor, and not cling to integrity or flaws. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see a tree with little fruit, consider them to be on the first bhūmi. If they see a tree with abundant fruit, consider them to be on the second bhūmi. If they see a tree with delicious fruit, consider them to be on the third bhūmi. If they see a tree with fragrant fruit, consider those bodhisattvas to be on the fourth bhūmi. If they see a tree with medicinal fruit, consider those bodhisattvas to be on the fifth bhūmi. If they see a tree with fruit like those in the god realms, consider those bodhisattvas to be on the sixth bhūmi. [F.227.a] If they see a tree with fruit that tastes like the nectar of immortality, consider those bodhisattvas to be on the seventh bhūmi.

77. “Vajrapramardin, if in a dream bodhisattvas see a flowering tree, consider those bodhisattvas to be on one of the first seven bhūmis. They should endeavor to create a variety of virtuous roots. If they cultivate the qualities of the virtuous roots, they should not mix with the fourfold community but seek out solitude. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see a tree with many foul-smelling flowers, consider them to be on the first bhūmi. If they see a tree with fragrant flowers, consider those bodhisattvas to be on the second bhūmi. If they see a tree with many fragrant flowers, consider those bodhisattvas to be on the third bhūmi. If they see a tree that bears both flowers and fruit, consider those bodhisattvas to be on the fourth bhūmi. If they see a flowering tree with few leaves, consider those bodhisattvas to be on the fifth bhūmi. If they a tree with divine flowers, consider those bodhisattvas to be on the sixth bhūmi. If they see a Bodhi tree, consider those bodhisattvas to be on the seventh bhūmi. These are the signs, unless they are the activity of Māra. On higher bhūmis the signs are incontrovertible.

78. “Vajrapramardin, if in a dream bodhisattvas see a city they have never seen before, consider those bodhisattvas to be on one of the first six bhūmis. Such bodhisattvas have no Dharma obscurations. Recognize that those bodhisattvas are close to the acceptance that phenomena do not arise. They should focus their attention on cultivating emptiness, and develop an attitude that is unaffected by happiness and suffering. By doing so, their related karmic obscurations will be purified and they will find release in awakening. [F.227.b]

“If those bodhisattvas see a city that has just been built, consider them to be on the first bhūmi. If they see a city that has been swept clean, they are on the second bhūmi. If they see a city with a magnificent wall, they are on the third bhūmi. If they see one with magnificent parks, they are on the fourth bhūmi. If they see one with magnificent waterways, they are on the fifth bhūmi. If they see one with magnificent ponds, they are on the sixth bhūmi. These are the signs apart from those caused by being under the guidance of evil companions, having conceptual fixation, and not being industrious, or that are the activity of Māra. Those on higher bhūmis will see all manner of magnificence.

79. “Vajrapramardin, if in a dream bodhisattvas see Lake Anavatapta, consider those bodhisattvas to be on one of the first eight bhūmis. They have few afflictions, and if they exert themselves in combination with a pure motivation and avoid attachment to their body, life, and possessions, they will quickly develop illumination. They should strive to fulfill the aspirations of others. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see Lake Anavatapta’s shore, consider them to be on the first bhūmi. If they see its center, they are on the second bhūmi. If they see all of it, they are on the third bhūmi. If they touch it with their hand, they are on the fourth bhūmi. If they bathe in it, they are on the fifth bhūmi. If they are sitting on the shore, they are on the sixth bhūmi. If they see the nāgas of Lake Anavatapta, they are on the seventh bhūmi. If they see it as a sacred place that bestows spiritual vitality, they are on the eighth bhūmi. For those on the first six bhūmis, these signs might be the activity of Māra.

80. “Vajrapramardin, if in a dream bodhisattvas see a god, consider those bodhisattvas to be on one of the first five bhūmis. Such bodhisattvas have few karmic obscurations and are minimally affected by the activities of Māra; they just experience attachment. If they make an effort for three months, [F.228.a] their karmic obscurations will be purified. Even if they are not purified, they will become fewer, and those bodhisattvas will attain illumination. They will be thought of by other bodhisattvas in the ten directions. If those bodhisattvas do not become discouraged and are industrious, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see a god from the Heaven of the Four Great Kings, they are on the first six bhūmis. A god from the Heaven of the Thirty-Three indicates the seventh bhūmi. A god from Tuṣita indicates the eighth bhūmi. A god from the Brahmā Realm indicates the ninth bhūmi. A god from the Pure Abodes indicates the tenth bhūmi. Those who are industrious on the first bhūmi will see the signs of all of the bhūmis, but these signs may also be the activity of Māra. Those on the tenth bhūmi will see all of these signs because of their pure motivation.

81. “Vajrapramardin, if in a dream bodhisattvas see a nāga, consider those bodhisattvas to be on one of the first eight bhūmis. They have patience that accords with the Dharma. What they begin earnestly later turns into frivolity, efforts they take up are later abandoned, and their hedonism leads them to denigrate Dharma teachers. For this reason, they should be industrious in forsaking all their beloved possessions. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see a nāga that lives on a mountain, consider them to be on the first bhūmi. If they see one living in the deep wilderness, consider them to be on the second bhūmi. If they see one on the far bank of a river, consider them to be on the third bhūmi. If they see one in a forest, consider them to be on the fourth bhūmi. If they see one among people, consider them to be on the fifth bhūmi. If they see one in a royal palace, consider them to be on the sixth bhūmi. If they see one surrounded by many people, consider them to be on the seventh bhūmi. If they see one in the sky, consider them to be on the eighth bhūmi. [F.228.b] On the first to the sixth bhūmi, these signs might be the activity of Māra.

82. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be traveling to another Jambudvīpa, consider those bodhisattvas to be on one of the first six bhūmis. They have attained acceptance.64 If they have few obscurations, it means they are not industrious, are lazy, surrender to distraction, and have the pride of believing they are an ‘I.’ Given these tendencies, they will not attain illumination, and thus should make an effort to behave properly concerning these tendencies. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see a Jambudvīpa that is unpleasant, they are on the first bhūmi. If they see one that is pleasant, they are on the second bhūmi. If they see one with beautiful villages, cities, and towns, they are on the third bhūmi. If they see one with pleasure gardens bursting with flowers, they are on the fourth bhūmi. If they see one in which the region’s people are gathered together,65 they are on the fifth bhūmi. If they see one with magnificent parks and groves, they are on the sixth bhūmi. These are the signs, unless they are the activity of Māra.

83. “Vajrapramardin, if in a dream bodhisattvas perceive themselves wearing white clothes, consider those bodhisattvas to be on one of the first eight bhūmis. They have purified their karmic obscurations but are still predominantly affected by the activity of Māra. Therefore, even though they have developed sincere interest in the Dharma, it eventually changes, and they experience numerous obstacles to acquiring good qualities. Such bodhisattvas should therefore be open with their possessions and strive to cultivate wisdom. By doing so, their related karmic obscurations will be purified and they will find release in awakening. They should examine all their possessions, everything upon which they sit, their body of learning, and their faults, physical body, life, and virtuous roots.

“If those bodhisattvas see themselves wearing clean white clothes that are old, they are on the first bhūmi. [F.229.a] If they see themselves wearing new clothes without fringes, they are on the second bhūmi. If there are fringes, they are on the third bhūmi. If the clothes have been cleaned, they are on the fourth bhūmi. If the clothes have been washed and beaten, they are on the fifth bhūmi. If the clothes are valuable, they are on the sixth bhūmi. If the clothes have a stitched pattern, they are on the seventh bhūmi. If they are divine clothes, they are on the eighth bhūmi.

84. “Vajrapramardin, if in a dream bodhisattvas perceive that they have a garland of jewels or a garland of ornaments on their head, consider those bodhisattvas to be on one of the first nine bhūmis. Since they are neither afflicted by the actions of Māra nor have karmic obscurations, it is due to their own faults that they do not find release. Such bodhisattvas should therefore seek out learning and cultivate the Dharma. They should not quarrel or argue. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If the garland consists of one kind of jewel, those bodhisattvas are on the first bhūmi. If it consists of seven kinds of jewels, they are on the seventh bhūmi. If it consists of the precious jewels of a cakravartin, they are on the eighth bhūmi. If it consists of divine jewels, they are on the ninth bhūmi. These are the signs, unless they are the activity of Māra. If novice bodhisattvas see these signs, they will become haughty, develop laziness, be overconfident, and hold others in contempt. They should therefore realize that these are the activity of Māra.

85. “Vajrapramardin, if in a dream bodhisattvas perceive that they are wearing a garland of flowers on their head, consider those bodhisattvas to be on one of the first eight bhūmis. They do not have any karmic obscurations but are affected by the activity of Māra. Once they have realized the beginning, middle, and end, those bodhisattvas will have faith and give away all they have without remorse. By doing so, their related obscurations will be purified and they will find release in liberation.

“A garland consisting of one kind of flower indicates the first bhūmi. [F.229.b] A garland consisting of two kinds of flowers indicates the second bhūmi. A garland consisting of various kinds of flowers indicates the third bhūmi. A garland consisting of every kind of flower indicates the fourth bhūmi. A garland consisting of nāga flowers indicates the fifth bhūmi. A garland consisting of divine flowers indicates the sixth bhūmi. A garland of various divine flowers indicates the seventh bhūmi. A radiant garland consisting of flowers from the divine and human realm indicates the eighth bhūmi.66

86. “Vajrapramardin, if in a dream bodhisattvas perceive themselves holding flower petals, consider those bodhisattvas to be on one of the first seven bhūmis. They should encourage other bodhisattvas. Those individuals have many servants and followers, and possess favorable circumstances. If they act with pure intentions, their related karmic obscurations will be purified and they will find release in awakening.

“If they perceive themselves holding colorful flower petals, they are on the first bhūmi. Fragrant flower petals indicate the second bhūmi. Flower petals with a nice texture indicate the third bhūmi. Various kinds of flower petals indicate the fourth bhūmi. Petals of flowers from the water or ground indicate the fifth bhūmi. Flowers that are all blossoms indicate the sixth bhūmi. These are the signs for those who endeavored on the four higher bhūmis. These signs may be the activity of Māra. Such bodhisattvas should offer everything, be it pleasant or unpleasant.

87. “Vajrapramardin, if in a dream bodhisattvas perceive themselves beating a great drum or making other musical sounds, consider those bodhisattvas to be on one of the first nine bhūmis. They are dominantly affected by karmic obscurations and Māra’s influence. Such bodhisattvas should therefore be diligent, endeavor in their studies, and regard all beings as equal. By doing so, their related karmic obscurations will be purified and they will find release in awakening. [F.230.a]

“If those bodhisattvas enter the deep wilderness beating a great drum, they are on the first bhūmi. If they go to a plain with the drum, they are on the second bhūmi. If they enter a town with the drum, they are on the third bhūmi. If they enter a large city with the drum, they are on the fourth bhūmi. If they are in the middle of a great crowd, they are on the fifth bhūmi. If they have taken refuge, they are on the sixth bhūmi. If they are on a mountain, they are on the seventh bhūmi. If they are on a mountain summit, they are on the eighth bhūmi. If they are in the sky, they are on the ninth bhūmi. For those who endeavor in wisdom, these signs may be the activity of Māra.

88. “Vajrapramardin, if in a dream bodhisattvas witness an eclipse of the sun or the moon, consider those bodhisattvas to be on one of the first six bhūmis. They have the karma to be bereft of the Dharma and have many afflictions. They should therefore give away their possessions and make an effort to not wish for a favorable outcome from that act. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas witness an eclipse of the rising sun or the moon, consider them to be on the first bhūmi. If it is witnessed in the morning, consider them to be on the second bhūmi. If it is witnessed amid turbulent clouds, they are on the third bhūmi. If it is witnessed during turbulent wind, they are on the fourth bhūmi. If it is obscured by dust, they are on the fifth bhūmi. If it is witnessed at noon, they are on the sixth bhūmi. These are the signs, unless they are the activity of Māra or the results of karmic obscurations.

89. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be covered in filth, consider those bodhisattvas to be on one of the first three bhūmis. Because they are irascible bodhisattvas who had previously denigrated noble beings, they should recite the Three Sections according to instructions for three years, and should increase their conviction so that they do not lack for faith in anything. By doing so, their related karmic obscurations will be purified and they will find release in awakening. [F.230.b]

“If their entire body is covered with muck, they are on the first bhūmi. If half their body is covered, they are on the second bhūmi. If their major and minor limbs are covered, they are on the third bhūmi. Up to the sixth bhūmi, these signs may be the work of Māra.

90. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be a king, consider those bodhisattvas to be on any of the ten bhūmis. They have firm virtuous roots but also thick obscurations, and should therefore free themselves of conceit, avoid deceiving others, maintain a cheerful demeanor in all circumstances, not praise themselves, and not criticize others. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If they perceive themselves as a king in a town, consider them to be on the first bhūmi. If they perceive themselves as a king in a monastery, consider them to be on the second bhūmi. If they perceive themselves as a king in a pleasure garden, consider them to be on the third bhūmi. If they perceive themselves as a king in a temple, consider them to be on the fourth bhūmi. If they perceive themselves as a king in a city, consider them to be on the fifth bhūmi. If they perceive themselves as a king on the summit of a mountain, consider them to be on the sixth bhūmi. If they perceive themselves as the king of Jambudvīpa, consider them to be on the seventh bhūmi. If they perceive themselves as a cakravartin king, consider them to be on the eighth bhūmi. If they perceive themselves in the middle of the ocean, consider them to be on the ninth bhūmi. If they perceive themselves at the summit of Mount Meru, consider them to be on the tenth bhūmi. These may be the signs of those who endeavor in the activities of Māra and of those whom the buddhas and bodhisattvas do not think of.

91. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in the presence of a king, the king’s prime minister, or a large crowd of people, consider those bodhisattvas to be on one of the first eight bhūmis. [F.231.a] They are rife with defilements, and so should bring beings to maturity, stop favoring close relations, and purify themselves. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If they become defiled through generosity, they are on the first bhūmi. If through discipline, they are on is the second bhūmi. If through learning, they are on the third bhūmi. If through samādhi, they are the fourth bhūmi. If through dhāraṇī, they are on the fifth bhūmi. If through the extrasensory cognitions, they are on the sixth bhūmi. If through teaching the Dharma, they are on the seventh bhūmi. If through their excellent retinue, they are on the eighth bhūmi.

92. “Vajrapramardin, if in a dream bodhisattvas perceive that they have arrived in a pleasure garden, consider those bodhisattvas to be on one of the first nine bhūmis. Such bodhisattvas should endeavor in the perfection of meditation. Because those bodhisattvas are not prudent in their acquisition of worldly pleasures, they are led about by Māra’s hook. Their karmic obscurations are few, however. They should provide support for Dharma teachers and maintain an inward focus. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“Novice bodhisattvas do not understand conduct. Those on the second bhūmi do not understand learning. Those on the third bhūmi lack certitude. Those on the fourth bhūmi do not understand meditation. Those on the fifth bhūmi do not understand dhāraṇī. Those on the sixth bhūmi do not understand the discernments. Those on the seventh bhūmi do not understand practice. Those on the eighth bhūmi do not understand magnificent displays.67 Those on the ninth bhūmi do not understand aspirations.

93. “Vajrapramardin, if in a dream bodhisattvas see a monastery, town, region, or country that they have never seen before, consider those bodhisattvas to be on one of the first six bhūmis. [F.231.b] Because they have many obstacles, they should train in recollecting the Buddha, develop faith, and forge conviction through their pious generosity in all activities. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas see that no one has cleared away those signs,68 they are on the first bhūmi. If they see that someone has cleared them away, they are on the second bhūmi. If they see that someone has hung decorations, they are on the third bhūmi. If they see that the fourfold community has gathered, they are on the fifth bhūmi.69 If they see that the assemblies of the gods have gathered, they are on the sixth bhūmi.

94. “Vajrapramardin, if in a dream bodhisattvas find a parasol, consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas have been blessed by the Buddha and have many obstacles, but have not been overwhelmed by them. They should refrain from belittling Dharma teachers. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If the parasol is made out of leaves, those bodhisattvas are on the first bhūmi. If the parasol is made of bamboo, they are on the second bhūmi. If the parasol is made of birch,70 they are on the third bhūmi. If the parasol is made of cloth they are on the fourth bhūmi. If the parasol is multicolored, they are on the fifth bhūmi. If it is trimmed with small bells, they are on the sixth bhūmi. If it is laced with jewels, they are on the seventh bhūmi. These are the signs, unless they are the activity of Māra or are due to a lack of effort.

95. “Vajrapramardin, if in a dream bodhisattvas perceive themselves teaching the Dharma in the midst of a large group of people, consider those bodhisattvas to be on any of the ten bhūmis. They should properly realize what on the bhūmis is the work of Māra and what is karmic obscuration. They should also strive for confident eloquence, and once they have found it, offer instructions that establish certainty. Such bodhisattvas should free themselves of excessive clinging to material objects, but still maintain a demeanor in which they are genuinely pleased when they acquire them. By doing so, their related karmic obscurations will be purified and they will find release in awakening. [F.232.a]

“If those bodhisattvas perceive themselves teaching on generosity, they are on the first bhūmi. If they teach on the ten virtues, they are on the second bhūmi. If they teach on learning, they are on the third bhūmi. If they teach on the ascetic practices and austerity, they are on the fourth bhūmi. If they teach on equipoise, they are on the fifth bhūmi. If they teach using well-crafted expressions, they are on the sixth bhūmi. If they teach on the absence of self, they are on the seventh bhūmi. If they teach on the array of wisdom, they are on the eighth bhūmi. If they teach on the array of buddhas, they are on the ninth bhūmi. If they teach on the size of bodies, they are on the tenth bhūmi.

“On the first bhūmi those bodhisattvas seek possessions. On the second bhūmi they strive for discipline. On the third bhūmi they strive for light. On the fourth bhūmi they strive for the seven riches. On the fifth bhūmi they strive to not remain anywhere. On the sixth bhūmi they strive for ascertainment. On the seventh bhūmi they strive for certainty. On the eighth bhūmi they strive for superknowledge and the discernments. On the ninth bhūmi they strive for proper conduct. On the tenth bhūmi they strive for the immeasurable.

“On the first bhūmi those bodhisattvas’ virtuous roots are obstructed. On the second bhūmi their discipline is obstructed. On the third bhūmi their effort is obstructed. On the fourth bhūmi their conceptual perception is obstructed. On the fifth bhūmi, their features are obstructed. On the sixth bhūmi their acceptance of the profound is obstructed. On the seventh bhūmi their discriminating wisdom is obstructed. On the eighth bhūmi their capacity to ripen beings is obstructed. On the ninth bhūmi their collection of consciousnesses is obstructed. On the tenth bhūmi their capacity to purify buddhafields is obstructed.

96. “Vajrapramardin, if in a dream bodhisattvas perceive themselves living in a city,71 those bodhisattvas are close to being predicted as being irreversible from the first eight bhūmis. [F.232.b] They should rely on, serve, and revere people who are dedicated to the profound. Such bodhisattvas have many doubts about the Dharma and many obscurations. If they rely on, serve, and revere Dharma teachers, their regrets will be dispelled, their related karmic obscurations will be purified, and they will find release in awakening.

“Bodhisattvas on the first bhūmi have doubts about awakening, wondering if they will or will not become a buddha. On the second bhūmi they have doubts about their obligations. On the third bhūmi they have doubts about wisdom. On the fourth bhūmi, they have doubts about mastering samādhi. On the fifth bhūmi they have doubts about knowing how things truly are. On the sixth bhūmi they have doubts about the path and fruition. On the seventh bhūmi they have doubts about linguistic analysis. On the eighth bhūmi they have doubts about miraculous displays.

97. “Vajrapramardin, if in a dream bodhisattvas perceive themselves constructing a bridge and walking out to the middle of water, consider those bodhisattvas to be on one of the first seven bhūmis. They are dominated by karmic obscurations and by the activity of Māra. Such bodhisattvas should then be fiercely determined, act independently and without maintaining distinctions, and make an effort in the accumulations. By doing so, they will purify the light of unarisen phenomena.72

“If they have obstacles to the light of understanding, those bodhisattvas are on the first bhūmi. If they do not experience physical pleasure in the virtuous root of appropriate effort, they are on the second bhūmi. If they do not experience pleasure in speech and mind,73 they are on the third bhūmi. If they have some degree of light,74 they are on the fourth bhūmi. If they have a small degree of fearlessness, they are on the fifth bhūmi. If they have obstacles to what should ripen, they are on the sixth bhūmi. If they have obstacles to teaching, they are on the seventh bhūmi. [F.233.a]

98. “Vajrapramardin, if in a dream bodhisattvas perceive themselves piloting a boat, consider those bodhisattvas to be on one of the first the six bhūmis. Such bodhisattvas practice the six perfections equally, but do so with obstacles. They should therefore engage75 all six perfections as being without basis. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas perceive themselves piloting a crude wooden boat, they are on the first bhūmi. If it is a well-made boat, they are on the second bhūmi. If the boat is made of planks,76 they are on the third bhūmi. If it is not made of planks, they are on the fourth bhūmi. If people are boarding the boat, those bodhisattvas are on the fifth bhūmi. If the boat is being unmoored, they are on the sixth bhūmi.

99. “Vajrapramardin, if in a dream bodhisattvas perceive thunder sounding and lightning shooting from clouds, consider those bodhisattvas to be on one of the first five bhūmis. They are predominated by the activity of Māra, and less influenced by karmic obscurations. They should therefore increase their critical inquiry, give up their beloved objects, and master dhāraṇī. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas become frightened after seeing clouds or lightning, they are on the first bhūmi. If they do not become frightened, they are on the second bhūmi. If they remain attentive to the Dharma, they are on the third bhūmi. If they remain attentive to the Buddha while sitting on a mountain peak, they are on the fourth bhūmi. If they are in the sky, they are on the fifth bhūmi. These are the signs, unless they are the activity of Māra. If nāgas arrive and start cleaning77 or practicing, those bodhisattvas are on the higher bhūmis.78

100. “Vajrapramardin, if in a dream bodhisattvas find weapons or armor, consider those bodhisattvas to be on one of the first three bhūmis. They are strongly affected by the activity of Māra and karmic obscurations, and should therefore develop the perfection of patience, the perfection of diligence, and the perfection of insight. [F.233.b] By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas find weapons or armor that has been sullied, consider them to be on the first bhūmi. If unsullied, they are on the second bhūmi. If they are sharp, they are on the third bhūmi.

101. “Vajrapramardin, if bodhisattvas find vessels in a dream, consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas should control themselves as indicated by the signs. Because the effect of Māra’s activities and of karmic obscurations is undetermined, they should endeavor in the four means of gathering. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“On the first six bhūmis, those bodhisattvas should train in the irreversible Dharma. On the seventh bhūmi, they should understand egotistic conceit.

102. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be revealing a path to beings, those bodhisattvas are on any of the ten bhūmis. They should try to properly realize the basis of their karmic and afflictive obscurations, serve Dharma teachers, renounce all material things, and privilege diligence. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas reveal a clear path upon which one may ride an animal, they are on the first bhūmi. If it is a path in a pleasure garden, they are on the second bhūmi. If it is a city path, they are on the third bhūmi. If it is a broad path, they are on the fourth bhūmi. If it is a mountain path, they are on the fifth bhūmi. If it is an ocean path, they are on the sixth bhūmi. If it is a god’s path, they are on the seventh bhūmi. If they are told, ‘This is the path of the śrāvaka bhūmis,’79 they are on the eighth bhūmi. If it is the bodhisattva path, they are on the ninth bhūmi. If it is a buddha’s path, they are on the tenth bhūmi. You should realize that the signs for the first six bhūmis could be the work of Māra or karmic obscurations. [F.234.a] The four higher bhūmis do not have this flaw.

103. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be entering a pleasure garden, consider those bodhisattvas to be on one of the first eight bhūmis. Such bodhisattvas will experience the activity of Māra and the ripening of karmic obscurations in their dreams. They will be fearful in their dreams, and feel distressed upon waking. They should therefore train in emptiness, listen to profound teachings, maintain an inward focus, give up dullness and sleepiness, and follow people who are adept at resolving awakening. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas are frightened by a deteriorating kingdom, they are on the first bhūmi. If they are frightened by failed discipline, they are on the second bhūmi. If they are frightened by the disappearance of the Dharma, they are on the third bhūmi. If they are frightened by the death of a Dharma teacher, they are on the fourth bhūmi. If they are frightened by being burned with fire, they are on the fifth bhūmi. If they are frightened by being killed or by infectious disease, they are on the sixth bhūmi. If they are frightened by falling from a mountain into a chasm, they are on the seventh bhūmi. If they are frightened by the Teacher passing into final nirvāṇa, they are on the eighth bhūmi. You should realize that these signs could also be the work of Māra for those who endeavor on the first eight bhūmis.

104. “Vajrapramardin, if in a dream bodhisattvas see a bountiful harvest, consider those bodhisattvas to be on one of the first eight bhūmis. Bodhisattvas on the first bhūmi who strive for the second bhūmi see signs like this because their minds are steeped in the activity of Māra, because they acted in the service of previous victors, or because they have many obstacles. Such bodhisattvas should not subject themselves to anything worldly, but give them up without a glance and carefully restrain their three aspects.80 By doing so, their related karmic obscurations will be purified and they will find release in awakening. [F.234.b]

“If those bodhisattvas see a bountiful harvest in their own area,81 they are on the third bhūmi. If they see a bountiful harvest in a village, they are on the fourth bhūmi. If they see a bountiful harvest throughout the country, they are on the fifth bhūmi. If they see a bountiful harvest throughout Jambudvīpa, they are on the sixth bhūmi. If they see a bountiful harvest throughout the four continents, they are on the seventh bhūmi. If they see a bountiful harvest throughout the trichiliocosm, they are on the eighth bhūmi. If they see a bountiful harvest that has fully matured, they are on the ninth bhūmi. If they are involved with that harvest, they are on the tenth bhūmi.

105. “Vajrapramardin, if in a dream bodhisattvas perceive themselves caring for sick beings, consider those bodhisattvas to be on one of the first eight bhūmis. Such bodhisattvas possess few karmic obscurations but are dominated by the activity of Māra. They should therefore practice with great compassion and exert themselves in benefiting others without any hope of reciprocity. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“If those bodhisattvas care for children, they are on the first bhūmi. If they care for women, they are on the second bhūmi. If they care for prominent people, they are on the third bhūmi. If they care for those stricken by fever, they are on the fourth bhūmi. If they care for those stricken by morbid pallor, they are on the fifth bhūmi. If they treat those stricken by vitiligo, they are on the sixth bhūmi. If they treat those stricken by wasting diseases, they are on the seventh bhūmi. If they treat those possessed by bhūtas, they are on the eighth bhūmi. These are the signs, unless they are the activity of Māra. Compassionate bodhisattvas should practice the perfection of patience and cultivate pure motivation.

106. “Vajrapramardin, [F.235.a] if in a dream bodhisattvas hear the words of the prediction that they will awaken, consider those bodhisattvas to be on any of the ten bhūmis. You should realize that the activity of Māra or karmic obscurations may be responsible for a similar set of ten predictions concerning bodhisattvas. What are the ten? On the first bhūmi, a prediction about awakening; on the second bhūmi, a prediction about awakened conduct; on the third bhūmi, a prediction about patience; on the fourth bhūmi, a prediction about aspirations; on the fifth bhūmi, a prediction about impartiality; on the sixth bhūmi, a prediction about wisdom; on the seventh bhūmi, a prediction about skillful means; on the eighth bhūmi, a prediction about omniscience that surpasses the deeds of śrāvakas and pratyekabuddhas; on the ninth bhūmi, a prediction about being just one birth away from awakening; and on the tenth bhūmi, a prediction about receiving confirmation as a buddha. Such bodhisattvas should cultivate great compassion, the perfection of insight, and skillful means. By doing so, they will find release in awakening.

107. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have reached completely perfect buddhahood, consider those bodhisattvas to be on the final three bhūmis. They should recognize the activity of Māra, maintain constant effort, and perfect their pure aspirations. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

108. “Vajrapramardin, if in a dream bodhisattvas perceive themselves finding a full pot, consider those bodhisattvas to be on one of the ten bhūmis. You should realize that the bhūmi accords with the location of the pot. If those bodhisattvas find a full pot in a town, consider them to be on the first bhūmi. If they find it at a gate, consider them to be on the second bhūmi. If they find it on a path, consider them to be on the third bhūmi. [F.235.b] If they find it near a tree, consider them to be on the fourth bhūmi. If they find it while standing up, consider them to be on the fifth bhūmi. If they find it while sitting down, consider them to be on the sixth bhūmi. If they find it on a bed, consider them to be on the seventh bhūmi. If they find it in the sky, consider them to be on the eighth bhūmi. If they find it while eating, consider them to be on the ninth bhūmi. If they find a decorated vessel while riding in a carriage or while in a pleasure garden, consider them to be on the tenth bhūmi. They should recognize what constitutes the activity of Māra and karmic obscurations. By doing so, their related karmic obscurations will be purified and they will find release in awakening.

“Vajrapramardin, you should also recognize and understand that these one hundred and eight signs of bodhisattvas refer to people who practice the Bodhisattva Vehicle.”

Then, at that moment, the Blessed One spoke these verses:

When the Blessed One finished this Dharma discourse, sixty thousand beings, including gods and humans, became irreversible from unsurpassable, completely perfect awakening. Eighteen million beings, including gods and humans, who had not previously generated the mind of awakening, now generated the mind of awakening. Immediately upon hearing this Dharma discourse, they nullified eighty eons of saṃsāra. [F.237.a] Thus, if you wish not to abandon awakening, you should uphold this Dharma discourse, keep it, read it, and master it. You should make fervent, consistent, strenuous, and zealous effort in it.

In that assembly were ten thousand bodhisattvas who wished to turn away from awakening; who were fearful, disheartened, ambivalent, and doubtful; who wanted to return to their homes; and who did not understand the activities of Māra or karmic obscurations. After hearing this Dharma discourse in the presence of the Blessed One they relinquished their faults and cultivated pure motivation. They will be born in another world system and reach completely perfect awakening together with the bodhisattva Maitreya. For twenty eons they will purify the activity of Māra. All those who were born in another world system, who are just one birth away from awakening, and are arrayed upon their seats will reach completely perfect awakening along with the bodhisattva Maitreya. For twenty eons they will purify the activity of Māra and karmic obscurations. Thus, if bodhisattvas esteem hearing this Dharma discourse so highly, what need is there to mention upholding it and teaching it?

When the Blessed One had finished speaking, the bodhisattva Vajrapramardin and the world with its gods, humans, asuras, and gandharvas rejoiced and praised the words of the Blessed One.