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Sūtra 36 (posted 11/2012, updated 03/2013) Book information on Home page
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When nayutas of gods from pure abode heavens
Heard the superb training on this ground [the ninth ground],
Standing in the sky, with exuberance and joy
They devoutly made offerings to the Buddha.
Elated were an innumerable multitude of Bodhisattvas,
Who stood in the sky.
They offered the choicest pleasing fragrances,
Which suffused the multitude and purified them.
The god-king of Paranirmita-vaśa-vartin Heaven [the sixth desire heaven]
And countless koṭis of gods,
As an offering to the Buddha, scattered in the sky a billion celestial garments,
Which fell like colorful confetti.
Innumerable beautiful goddess-daughters
Joyfully made offerings to the Buddha.
They each played various kinds of wonderful music
And praised with these words:
“The Buddha remains seated in one world
And manifests Himself in all worlds.
His countless koṭis of sublime bodies
Appear everywhere in the vast dharma realm.
Each of His pores emits radiance,
Which universally dispels the darkness of afflictions in the world.
While the number of dust particles in a world can be known,
The number of His beams of light cannot be imagined.
One may see the Tathāgata adorned with various excellent physical marks,
Or see Him turn the wheel of the unsurpassed true Dharma.
One may see Him visit various Buddha Lands,
Or see Him quietly remain still.
He may display His abiding in the palace of Tuṣita Heaven [the fourth desire heaven]
Or His descending into His mother’s womb.
He may display His staying in the womb or His being born,
And enable all in countless worlds to see such an event.
He may display His renouncing family life to train for bodhi
Or His attaining true enlightenment in the bodhimaṇḍa.
He may display His expounding the Dharma or His entering parinirvāṇa,
And enable all [in worlds] in the ten directions to see such an event.
As a magician knows the arts of illusion
And performs magic amid multitudes,
Likewise the wisdom of the Tathāgata
Can manifest His bodies everywhere in the world.
The Buddha abides in the profound dharma nature,
Which is quiet and has no appearance, like the open sky.
In accord with the highest meaning,
He displays various kinds of work.
The things that He does to benefit sentient beings
Are in accord with dharma nature.
Seeing no difference between appearance and no appearance,
One realizes that dharmas in true reality have no appearance.
One who seeks Tathāgata wisdom
Should discard all differentiations.
If one realizes the equality of existence and nonexistence,
One will quickly become a great guiding teacher to gods and humans.”
After this innumerable multitude of goddess-daughters
Praised [the Buddha] with the sounds of various words,
They felt peace and joy in their body and mind.
Reverently gazing upon the Tathāgata, they fell silent.
Then Liberation Moon Bodhisattva,
Knowing that the multitude was quiet,
Requested Vajra Store Bodhisattva,
“True Buddha-Son, the fearless great one!
I pray that the wise one will describe
The features of the virtuous training [for a Bodhisattva]
To enter the tenth ground from the ninth ground,
And describe his transcendental powers and displays.”
Then Vajra Store Bodhisattva told Liberation Moon Bodhisattva, “Buddha-Son, on the first through ninth grounds, using immeasurable wisdom, a Bodhisattva-Mahāsattva observes dharmas and excels in pondering and training. He does all white dharmas [good karmas], trains to complete countless elements of bodhi, expands his merit and wisdom, and does wide-ranging work with great compassion. He knows the differences among worlds, enters the realm of sentient beings, which is like a dense forest, and traces the footsteps of Tathāgatas. He follows Their quiet ways and observes Their Ten Powers, Four Fearlessnesses, and Eighteen Exclusive Dharmas. He is said to be ready to receive the position to acquire sarvajña-jñāna, the knowledge of all knowledge.
“Buddha-Son, as soon a Bodhisattva-Mahāsattva with such wisdom reaches the ground for receiving the position, he acquires ten Bodhisattva samādhis: (1) the Samādhi of Being Taint Free, (2) the Samādhi of Entering the Realm of Differentiations, (3) the Samādhi of Adorning the Bodhimaṇḍa, (4) the Samādhi of All Kinds of Splendid Radiance, (5) the Samādhi of Ocean Store, (6) the Samādhi of Ocean Seal, (7) the Samādhi of the Domain of Vast Space, (8) the Samādhi of Observing the Nature of All Dharmas, (9) the Samādhi of Knowing All Sentient Beings’ Mental Activities, and (10) the Samādhi of All Buddhas Present before One.
“A million asaṁkhyeya samādhis such as these are revealed to him. This Bodhisattva has the ability to enter and exit all these samādhis and knows the differences in their purposes. The last one is called the Samādhi of Receiving the Position to Acquire the Knowledge of All Knowledge.
“As soon as this samādhi is revealed to him, a huge jeweled lotus flower suddenly appears. This flower is vast, the size of a million Three-Thousand Large Thousandfold Worlds. It is adorned with diverse wonderful treasures that surpass all things in the world, because it is produced by his supra-worldly roots of goodness and by his knowledge that dharmas are illusory processes. It constantly emits radiance that universally illuminates the dharma realm. Nonexistent in any heaven, it has a platform made of finest sandalwood, a stem made of precious aquamarine [vaiḍūrya], stamens made of emerald, and leaves made of gold [like that] from the Jambu River. This flower contains multitudinous treasures, is covered all over by jeweled nets, and constantly emits immeasurable radiance. As its retinue, it has lotus flowers as numerous as the dust particles in ten Three-Thousand Large Thousandfold Worlds.
“Then this Bodhisattva sits on this flower seat, which matches his body size. He is surrounded by an innumerable retinue of Bodhisattvas, each of whom sits on a lotus flower and acquires a million samādhis. Single-mindedly they all gaze upon this great Bodhisattva with reverence.
“Buddha-Son, as this great Bodhisattva and his retinue sit on their flower seats, radiance and sounds of words pervade dharma realms in the ten directions, all worlds tremble, suffering on all evil life-paths halts, all worlds are purified, Bodhisattvas walking the same path congregate, celestial and human music sound simultaneously, and all sentient beings receive peace and joy. As this Bodhisattva and his retinue make inconceivable offerings to all Buddhas, all Buddha assemblies are revealed.
“Buddha-Son, as this Bodhisattva sits on this huge lotus-flower seat, his feet emit a million asaṁkhyeya beams of light that illuminate enormous hells [in worlds] in the ten directions and remove the suffering of hell dwellers; his knees emit a million asaṁkhyeya beams of light that illuminate animal realms [in worlds] in the ten directions and remove the suffering of animals; his navel emits a million asaṁkhyeya beams of light that illuminate King Yama’s dominions [in worlds] in the ten directions and remove the suffering of hungry ghosts; his sides emit a million asaṁkhyeya beams of light that illuminate human realms [in worlds] in the ten directions and remove the suffering of humans; his hands emit a million asaṁkhyeya beams of light that illuminate all the palaces of god-kings and asuras [in worlds] in the ten directions; his shoulders emit a million asaṁkhyeya beams of light that illuminate voice-hearers [in worlds] in the ten directions; the back of his neck emits a million asaṁkhyeya beams of light that illuminate Pratyekabuddhas [in worlds] in the ten directions; his face emits a million asaṁkhyeya beams of light that illuminate all Bodhisattvas [in worlds] in the ten directions who range from newly resolved ones to those on the ninth ground. The white hair between his eyebrows emits a million asaṁkhyeya beams of light that illuminate Bodhisattvas [in worlds] in the ten directions who have received the position, and make māras’ palaces invisible.
“The top of his head emits beams of light, as numerous as the dust particles in a million asaṁkhyeya Three-Thousand Large Thousandfold Worlds, that illuminate all assemblies of Buddha-Tathāgatas in all worlds in the ten directions and circle [each assembly] to the right ten times. Hovering in the sky, they form a web of radiance, called Glowing Radiance. To every Buddha, it makes great offerings unrivaled by those of Bodhisattvas who range from newly resolved ones to those on the ninth ground. Their offerings are less than one hundredth or any fraction of these offerings by calculation or analogy.
“This web of radiance reaches all Tathāgata assemblies [in worlds] in the ten directions. Over each and every assembly, it rains down offerings, such as choice incense, garlands, garments, banners, jeweled canopies, and jewels. All of them are produced by this Bodhisattva’s supra-worldly roots of goodness, and they surpass all things in the world. Those who see and know such an event will never regress from the anuttara-samyak-saṁbodhi mind. Buddha-Son, after making such offerings to [Buddhas in] all Buddha assemblies in all worlds in the ten directions, this vast radiance circles each Buddha assembly ten times and enters the feet of the Buddha there.
“Then all Buddhas and Bodhisattvas know that, in a certain world, a certain Bodhisattva-Mahāsattva, who has done comprehensive training, is ready to receive the position. Buddha-Son, from the ten directions, innumerable Bodhisattvas up through those on the ninth ground come to surround this Bodhisattva and reverently make him offerings. As they single-mindedly observe him, they each acquire 10,000 samādhis.
“[In worlds] in the ten directions, all Bodhisattvas who have received the position, from the swastika[1] on their chests, emit vast radiance, called Destroying Māras, which is accompanied by a million asaṁkhyeya beams of light as its retinue. All radiance universally illuminates worlds in the ten directions and, through the immeasurable transcendental powers [of those Bodhisattvas], displays magnificent events. Then it enters into this Bodhisattva-Mahāsattva’s chest, which is marked with a swastika. This radiance expands his wisdom and power more than 100,000 times.
“Then, all Buddhas [in worlds] in the ten directions, from the white hair between their eyebrows, emit pure radiance, called Expanding All Wisdom and Transcendental Powers, which is accompanied by countless beams of light as its retinue. All radiance illuminates all worlds in the ten directions and circles each ten times. It reveals the great freedom and ease of Tathāgatas and enlightens innumerable hundreds of thousands of koṭis of nayutas of Bodhisattvas. It makes all Buddha Lands tremble, removes the suffering on all evil life-paths, makes all māras’ palaces invisible, displays the magnificence and virtues of all Buddha assemblies, and reveals the bodhimaṇḍas, where Buddhas attain bodhi. After illuminating the dharma realm in all worlds in the domain of space, it comes to this Bodhisattva’s assembly, circles it to the right, and manifests various magnificent things. Then it enters into the top of this great Bodhisattva’s head, while all its retinue beams of light enter into the tops of the heads of the Bodhisattvas in his retinue. This Bodhisattva immediately acquires a million samādhis that he never had before.[2] When the vast radiance [from all Buddhas] enters into the top of his head, he is said to have received the position to enter the realm of Buddhas, to acquire the Ten Powers, and to become a Buddha.
“Buddha-Son, as an analogy, a Wheel-Turning King’s crown prince is born with a well-endowed body, and his mother is the queen. The Wheel-Turning King has his crown prince sit on the jeweled golden seat mounted on a white elephant. He has huge nets spread, great banners erected, incense burnt, and music played. He has water drawn from the four immense oceans and saved in a gold vase. Holding this vase, he pours the water onto the head of his crown prince. This ceremony is called receiving the position to be a king because this prince, in the kṣatriya caste,[3] is empowered to be a king. Because he can fully teach the path of the ten good karmas, he can also be called a Wheel-Turning King.
“Buddha-Son, likewise a Bodhisattva receives his position because Buddhas pour the water of wisdom onto the top of his head. This ceremony is called receiving the position to acquire the Ten Powers of a Tathāgata and become a Buddha. Buddha-Son, this is called a Bodhisattva receiving the position of great wisdom. Holding this position, this Bodhisattva can do a billion koṭi nayuta things that are hard to do, and can expand his merit and wisdom immeasurably. This is called abiding on the tenth ground, the Dharma Cloud Ground.
“Buddha-Son, a Bodhisattva-Mahāsattva abiding on this Dharma Cloud Ground truly knows all causes and conditions in the desire realm, the form realm, the formless realm, the dharma realm, the saṁskṛta realm, the asaṁskṛta realm, the realm of sentient beings, the spheres of consciousness,[4] the domain of space, and the nirvāṇa realm. Moreover, he truly knows all causes and conditions for afflictions, views, and actions; for the formation and destruction of a world; for the ways of voice-hearers, Pratyekabuddhas, and Bodhisattvas. Moreover, he truly knows all causes and conditions for acquiring a Tathāgata’s Ten Powers, Four Fearlessnesses, Eighteen Exclusive Dharmas, dharma body, physical body, and the knowledge of all knowledge; for attaining bodhi and turning the Dharma wheel; for acquiring the definite wisdom-knowledge to differentiate all dharmas. With all-encompassing wisdom-knowledge, he knows all causes and conditions for all dharmas as they truly are.
“Buddha-Son, this Bodhisattva-Mahāsattva with such superb wisdom truly knows the changes in sentient beings, karmas, afflictions, views, worlds, the dharma realm, voice-hearers, Pratyekabuddhas, Bodhisattvas, and Tathāgatas. He knows that all changes found by differentiation, in true reality, are no change.
“Moreover, he truly knows the sustaining powers of the Buddha, the Dharma, the Saṅgha, karmas, afflictions, time, vows, offerings, practices, kalpas, and wisdom-knowledge. He knows all such sustaining powers as they truly are.
“Moreover, he truly knows a Tathāgata’s subtle wisdom during His [spiritual] training, during His death, during His birth, during His renunciation of family life, during His demonstration of transcendental powers, during His attainment of true enlightenment, during His turning of the Dharma wheel, during His sustainment of His lifespan, during His parinirvāṇa, and during His prolonging the abiding of the Dharma in the world. He knows all such subtle wisdom of a Tathāgata as it truly is.
“Moreover, he truly knows a Tathāgata’s secrets, such as the secret of His body, the secret of His voice, the secret of His mind, the secret of His determining the right or wrong timing, the secret of His bestowing upon a Bodhisattva the prophecy of attaining bodhi, the secret of His taming sentient beings, the secret of His providing different vehicles to sentient beings, the secret of His differentiating sentient beings’ capacities and ways, the secret of His penetrating the workings of karmas, and the secret of His attaining bodhi through training. He knows all such secrets of a Tathāgata as they truly are.
“Moreover, he truly knows a Tathāgata’s wisdom-knowledge of [illusory] kalpas, such as one kalpa encompassed in asaṁkhyeya kalpas, asaṁkhyeya kalpas encompassed in one kalpa, calculable kalpas encompassed in incalculable kalpas, incalculable kalpas encompassed in calculable kalpas, one thought encompassed in one kalpa, one kalpa encompassed in one thought, kalpas encompassed in non-kalpas, non-kalpas encompassed in kalpas, kalpas with presence of Buddhas encompassed in kalpas without presence of Buddhas, kalpas without presence of Buddhas encompassed in kalpas with presence of Buddhas, past and future kalpas encompassed in the present kalpa, the present kalpa encompassed in past and future kalpas, past kalpas encompassed in future kalpas, future kalpas encompassed in past kalpas, long kalpas encompassed in short kalpas, and short kalpas encompassed in long kalpas. He knows the mutual encompassing of all kalpas as it truly is.
“Moreover, he truly knows a Tathāgata’s wisdom-knowledge to do anything, such as to enter pores, dust particles, the body of a world, a sentient being’s body, a sentient being’s mind, a sentient being’s ways, and all places; to reveal universal ways, conforming ways, and nonconforming ways; to reveal conceivable and inconceivable ways; to reveal ways known or unknown to the world; to reveal the ways of voice-hearers, Pratyekabuddhas, Bodhisattvas, and Tathāgatas. Buddha-Son, a Bodhisattva abiding on this ground knows the immeasurable wisdom-knowledge of all Buddhas as it truly is.
“Buddha-Son, a Bodhisattva- Mahāsattva abiding on this ground achieves ten Bodhisattva liberations: (1) the inconceivable liberation, (2) the hindrance-free liberation, (3) the pure observation liberation, (4) the brilliant understanding liberation, (5) the Tathāgata store liberation, (6) the following the no-regress wheel liberation, (7) the understanding of past-present-future liberation, (8) the dharma-realm store liberation, (9) the radiance wheel liberation, and (10) the attaining-all-spiritual-states-without-exception liberation.[5]
"On this tenth ground, through these ten liberation doors, he acquires countless hundreds of thousands of asaṁkhyeyas of liberation doors. Moreover, he acquires countless hundreds of thousands of asaṁkhyeyas of samādhi doors, dhāraṇī doors, and doors of transcendental powers.
“This Bodhisattva-Mahāsattva attains such wisdom, seeks the immeasurable bodhi, and acquires the power of skillful memory. In one thought he takes in, accepts, handles, and retains the great dharma illumination,[6] the great dharma shine,[7] and the great Dharma rain[8] of innumerable Buddhas [in worlds] in the ten directions. As an analogy, the dragon-king Sāgara pours down great rains. Except for the immense ocean, no place else can take in, accept, handle, and retain them. Likewise, except for Bodhisattvas on the tenth ground, no sentient beings, voice-hearers, Pratyekabuddhas, or even Bodhisattvas on the ninth ground can take in, accept, handle, and retain the great dharma illumination, the great dharma shine, and the great Dharma rain in the secret store of Tathāgatas.
“Buddha-Son, as an analogy, the immense ocean can take in, accept, handle, and retain not only the great rains poured down by one dragon-king, but those poured down by two, three, and even innumerable dragon-kings. Likewise a Bodhisattva abiding on this Dharma Cloud Ground can take in, accept, handle, and retain the dharma illumination, the dharma shine, and the Dharma rain of not only one Buddha, but two, three, and even innumerable Buddhas. In one thought he can expound the Dharma. Hence this ground is called the Dharma Cloud Ground.”
Liberation Moon Bodhisattva asked, “Buddha-Son, from how many Tathāgatas can a Bodhisattva on this ground, in one thought, take in, accept, handle, and retain Their great dharma illumination, great dharma shine, and great Dharma rain?”
Vajra Store Bodhisattva answered, “Buddha-Son, the number cannot be known by calculation. I should give you an analogy. Buddha-Son, in each of the ten directions there are worlds as numerous as the dust particles in a million koṭi nayuta Buddha Lands. Each sentient being in his world attends his Buddha, acquires the dhāraṇī for hearing and retaining the Dharma, and becomes foremost among voice-hearers in hearing the Dharma, like the bhikṣu Great Victory, who attends Vajra Lotus Flower Superior Buddha. The teachings received by each sentient being are not to be received by another. Buddha-Son, what is your opinion? Are the teachings received by all sentient beings in those worlds measurable or immeasurable?”
Liberation Bodhisattva answered, “The total is huge, immeasurable, and boundless.”
Vajra Store Bodhisattva said, “Buddha-Son, I will explain to make you understand. Buddha-Son, the Dharma heard and retained in total by all sentient beings in those worlds is less than one hundredth of one Buddha’s dharma illumination, dharma shine, and Dharma rain taken in, accepted, handled, and retained by a Bodhisattva on this Dharma Cloud Ground. Although Buddhas in countless worlds in the ten directions are innumerable, this Bodhisattva can take in, accept, handle, and retain all Their dharma illumination, dharma shine, and Dharma rain. Hence this ground is called the Dharma Cloud Ground.
“Buddha-Son, a Bodhisattva on this ground, through the power of his vows, spreads the cloud of great compassion; rumbles the great Dharma thunder; flashes the lightning of transcendental powers, illumination, and fearlessness; forms the dense cloud of merit and wisdom; manifests various kinds of bodies, which move about like swirling clouds. In one thought he is present everywhere in worlds as numerous as the dust particles in hundreds of thousands of koṭis of nayutas of Buddha Lands, expounding the great Dharma and subjugating māras. Even more, in worlds as numerous as the dust particles in countless hundreds of thousands of koṭis of nayutas of Buddha Lands, according to sentient beings’ preferences, he showers down sweet dew to extinguish the fire of their afflictions. Hence this ground is called the Dharma Cloud Ground.
“Buddha-Son, a Bodhisattva on this ground, according to the minds of sentient beings that he should deliver, displays Buddha work that begins with descending from Tuṣita Heaven [the fourth desire heaven] and ends with entering parinirvāṇa. He displays it not only in one world, but in two, three, and even worlds as numerous as the dust particles just described. Even more, he displays it in worlds as numerous as the dust particles in countless hundreds of thousands of koṭis of nayutas of Buddha Lands. Hence this ground is called the Dharma Cloud Ground.
“Buddha-Son, a Bodhisattva on this ground has radiant wisdom and commanding transcendental powers. According to his thoughts, he can change a small world into a large world, and a large world into a small world; an impure world into a pure world, and a pure world into an impure world. As countless worlds appear orderly, disorderly, upright, or inverted, he can change any world into another.
“According to his thoughts, he can put in a dust particle a world with its Mount Sumeru, mountains, and rivers. As the dust particle remains the same, it clearly displays this world, undiminished in size. He can put in a dust particle two, three, or even countless worlds, each with its Mount Sumeru, mountains, and rivers. As the dust particle remains the same, it clearly displays these worlds.
“According to his thoughts, he can display in one world the magnificent things in two or even countless worlds; he can display in two or even countless worlds the magnificent things in one world.
“According to his thoughts, without harming sentient beings, he can put in one world the sentient beings of countless worlds; he can put in countless worlds the sentient beings of one world. He can display in a pore the splendors in the realm of Buddhas.
“According to his thoughts, he can manifest bodies as numerous as the dust particles in countless worlds. Each body manifests hands as numerous as dust particles; each hand holds garlands, incense boxes, splendid canopies, and banners, which are as numerous as the sands of the Ganges, and offers them to Buddhas [in worlds] in the ten directions. Each body manifests heads as numerous as dust particles; each head manifests tongues as numerous as dust particles, which reach everywhere [in worlds] in the ten directions and, thought after thought, praise the merits of Buddhas.
“According to his thoughts, in one thought he can be present everywhere [in worlds] in the ten directions and adorn each Buddha Land with magnificent events, which range from his attaining true enlightenment to his entering parinirvāṇa. He can manifest bodies throughout past, present, and future. In each body, he displays innumerable Buddhas and Their awe-inspiring events in countless Buddha Lands, as well as the formation and destruction of worlds. He can emit from a pore all kinds of winds without harming sentient beings.
“According to his thoughts, he can change countless worlds into an immense ocean. From its water emerges a huge lotus flower with vast radiance, which pervades countless, boundless worlds and displays magnificent events, such as [a Buddha] sitting under a great bodhi tree and acquiring the knowledge of all knowledge.
“He can display in his body the light in worlds in the ten directions, such as the light of precious jewels, the sun, the moon, the stars, clouds, and lightning. From his mouth he can blow air to shake countless worlds in the ten directions without startling or scaring their sentient beings. He can display [in his body] disasters of wind, fire, or water [in worlds] in the ten directions.
“According to sentient beings’ preferences, he can manifest a body adorned with all the physical marks [of a great man]. He can manifest his body as a Buddha’s body or manifest a Buddha’s body as his body. He can manifest a Buddha’s body as his Buddha Land or manifest his Buddha Land as a Buddha’s body.
“Buddha-Son, a Bodhisattva on this Dharma Cloud Ground can display with ease immeasurable hundreds of thousands of koṭis of nayutas of transcendental powers such as these.”
At that time in the assembly, Bodhisattvas, gods, dragons, yakṣas, gandharvas, and asuras, as well as the four god-king protectors of the world, the god-king Śakro-Devānām-Indra [god-king of the second desire heaven], Brahma gods, gods from pure abode heavens, the god-king Maheśvara [of the fourth dhyāna heaven in the form realm], and god-sons, thought, “If this Bodhisattva has such wisdom and transcendental powers, what about a Buddha?”
Liberation Moon Bodhisattva, knowing the thoughts of the multitude, asked Vajra Store Bodhisattva,
“Buddha-Son, this huge multitude, having heard this Bodhisattva’s wisdom and transcendental powers, have fallen into a web of doubts. Very good! Benevolent One, to resolve their doubts, please show a few magnificent things as a demonstration of a Bodhisattva’s spiritual power.”
Then Vajra Store Bodhisattva immediately entered the Samādhi of the Essence of All Buddha Lands, during which all Bodhisattvas and all others in the huge multitude saw themselves inside Vajra Store Bodhisattva’s body. They saw a Three-Thousand Large Thousandfold World, a description of whose magnificent things could not be finished in a koṭi kalpas. They saw a bodhi tree with the circumference of 100,000 Three-Thousand Large Thousandfold Worlds, the height of a million Three-Thousand Large Thousandfold Worlds, and branches and leaves that could shade a koṭi Three-Thousand Large Thousandfold Worlds.[9] Matching the tree’s measurements was a lion throne, on which sat a Buddha, called All Wisdom and Power King. All in this huge multitude saw this Buddha sitting on the lion throne under the bodhi tree. He was adorned with excellent physical marks, a description of which could not be finished in a koṭi kalpas.
Having demonstrated such great spiritual power, Vajra Store Bodhisattva made all in the multitude realize that they were still in their original places. The multitude, struck in wonderment of what they had never before seen, fell silent. Single-mindedly they gazed upon Vajra Store Bodhisattva with reverence.
Then Liberation Moon Bodhisattva asked Vajra Store Bodhisattva, “Buddha-Son, this samādhi is rare and powerful. What is its name?”
Vajra Store Bodhisattva answered, “This samādhi is called the Essence of All Buddha Lands.”
“What does it reveal?”
“Buddha-Son, while a Bodhisattva is in this samādhi, according to his thoughts, his body can display Buddha Lands as numerous as the dust particles in worlds as numerous as the sands of the Ganges. Indeed they are countless and boundless in number.
“Buddha-Son, a Bodhisattva abiding on the Dharma Cloud Ground acquires countless hundreds of thousands of great samādhis like this one. Therefore, this Bodhisattva’s body and body karmas are beyond imagination. Also beyond imagination are his voice and voice karmas, his mind and mind karmas, and his commanding transcendental powers. Also beyond imagination are the following: his experience in samādhi that observes past, present, and future; the extent of his wisdom; his entrance through all liberation doors; his work using his manifestations, spiritual powers, and radiance.[10] Even a Dharma prince abiding on the Good Wisdom Ground [the ninth ground] cannot know what he does, even the simple act of raising his foot and putting it down.
“Buddha-Son, this is a brief description of the attainments of a Bodhisattva on the Dharma Cloud Ground. An extensive explanation cannot be finished in countless hundreds of thousands of asaṁkhyeyas of kalpas.”
Liberation Bodhisattva asked, “Buddha-Son, if a Bodhisattva’s transcendental powers can produce such great outcomes, what about a Buddha’s transcendent powers?”
Vajra Store Bodhisattva answered, “Buddha-Son, as an analogy, someone takes a small chunk of dirt from a world with four continents and asks, ‘Which is bigger, the dirt in the boundless world or this chunk of dirt?’ Your question is similar. A Tathāgata’s wisdom is boundless and matchless. How can it be compared with a Bodhisattva’s? Moreover, the chunk of dirt taken from the four-continent world is small while the rest of the dirt there is immeasurable. In countless kalpas, I can describe only a small part of the wisdom and transcendental powers of a Bodhisattva on this Dharma Cloud Ground, much less those [of a Buddha] on the Tathāgata Ground.
“Buddha-Son, I now use examples to help you understand the attainments of a Tathāgata. Buddha-Son, suppose in each of the ten directions, there are Buddha Lands as numerous as the dust particles in countless worlds. Each Buddha Land is filled with Bodhisattvas on this ground, who are as numerous as sugar canes, rice plants, bamboos, reeds, forests, and hemp. The wisdom developed by these Bodhisattvas after training on the Bodhisattva Way for hundreds of thousands of koṭis of nayutas of kalpas is less than one hundredth of the wisdom of a Tathāgata and less than any fraction of it by upaniṣad [esoteric] measure.
“Buddha-Son, this Bodhisattva with such wisdom does karmas that are no different from a Buddha’s body, voice, and mind karmas, and never abandons the power of Bodhisattva samādhis. For countless kalpas, he attends all Buddhas and, in each and every kalpa, makes Them all kinds of offerings. Supported by the spiritual power of Buddhas, his wisdom becomes more radiant. He excels in answering all challenging questions raised in the dharma realm and, for 100,000 koṭi kalpas, is never at a loss facing such questions.
“Buddha-Son, as an analogy, a goldsmith makes an ornament with genuine gold set with superb precious jewels. It is worn by the god-king of Paranirmita-vaśa-vartin Heaven [the sixth desire heaven] and is unrivaled by the ornaments worn by other gods. Likewise the wisdom of a Bodhisattva on this ground is unrivaled by that of Bodhisattvas on the first through ninth grounds. His radiant wisdom can enable sentient beings to acquire the knowledge of all knowledge while that of Bodhisattvas on lower grounds cannot.
“Buddha-Son, as an analogy, the radiance of the god-king Maheśvara can cool sentient beings’ body and mind, and is unrivaled. Likewise the radiance of the wisdom of a Bodhisattva on this ground can cool all sentient beings and enable them to acquire the knowledge of all knowledge. It is unrivaled by the radiance of the wisdom of voice-hearers, Pratyekabuddha, and even Bodhisattvas on the ninth ground.
“Buddha-Son, as this Bodhisattva-Mahāsattva abides in such wisdom, Buddha-Bhagavāns further
impart to him the wisdom-knowledge of past, present, and future, the wisdom knowledge to differentiate all things in the dharma realm, the wisdom-knowledge that pervades all worlds, the wisdom-knowledge that illuminates all worlds, the wisdom-knowledge to think of all sentient beings with lovingkindness, and even the wisdom-knowledge of all knowledge.
“Of the ten pāramitās, he practices the tenth pāramitā, the wisdom-knowledge pāramitā [jñāna-pāramitā], more than the other nine pāramitās. It is not that he refuses to practice them, but that he practices them according to his ability and at his discretion.
“Buddha-Son, this is a brief description of a Bodhisattva-Mahāsattva training on the tenth ground. An extensive explanation cannot be finished in countless asaṁkhyeya kalpas.
“Buddha-Son, a Bodhisattva abiding on this ground usually becomes the god-king Maheśvara [of the fourth dhyāna heaven]. In command of dharmas, he teaches the practice of Bodhisattva pāramitās to sentient beings, voice-hearers, and Pratyekabuddhas. He is never at a loss facing challenging questions raised in the dharma realm. As he carries out almsgiving, loving words, beneficial actions, and collaborative work [the Four Drawing-in Dharmas], he constantly thinks of the Buddha, the Dharma, and the Saṅgha, and even of acquiring sarvajña-jñāna, the knowledge of all knowledge.
“He thinks, ‘Among all sentient beings, I should be excellent, especially excellent; wonderful, especially wonderful; superb, especially superb. To all sentient beings, I should be leader, guide, general, and teacher. I should even be the reliance for those who seek the knowledge of all knowledge.’
“If he makes energetic progress, in one thought he enters samādhis as numerous as the dust particles in a million koṭi nayuta worlds and manifests, as his retinue, Bodhisattvas as numerous as the dust particles in those worlds. Through the power of his excellent vows, what this Bodhisattva can do with ease far exceeds these things. His spiritual training, faith, understanding, adornments, karmas, bodies, words, radiance, faculties, sounds, and actions cannot be known by figuring for even 100,000 koṭi nayuta kalpas.
Then, to restate his meaning, Vajra Store Bodhisattva spoke in verse:
You should listen to this superb training of a Bodhisattva.
Quiet and tame, his mind is unbiased
And unhindered, like the open sky,
And it abides in bodhi, free from taints [afflictions].
For 100,000 koṭi kalpas, he cultivates goodness
And makes offerings to innumerable Buddhas,
As well as voice-hearers and Pratyekabuddhas.
To benefit sentient beings, he activates the bodhi mind.
Faithfully observing the precepts, he is always gentle and tolerant.
He has a sense of shame and dishonor, and is adorned with merit and wisdom.
Resolved to seek Buddha bodhi, he cultivates vast wisdom.
Aspiring to acquire the Ten Powers [of a Buddha], he activates the bodhi mind.
He makes offerings to Buddhas of the past, present, and future,
And adorns all Buddha Lands.
Knowing that dharmas are equal,
To benefit sentient beings, he activates the bodhi mind.
On the first ground, the Joyful Ground, he resolves
Forever to shun all evils and always to be joyful.
Through the power of his vows, he widely does good dharmas.
Because of his compassion, he enters the next ground.
On the second ground, the Taint-Free Ground, he fully observes the precepts and hears the Dharma, always remembering sentient beings.
Cleansed of taints, his mind is radiant and pure.
Observing the fire of the three poisons in the world,
With profound understanding, he enters the next ground.
On the third ground, the Radiant Ground, he sees the impermanence of everything in the Three Realms of Existence,
A burning pain as if caused by an arrow piercing the body.
Disgusted with saṁskṛta dharmas, he seeks the Buddha Dharma.
With vast wisdom, he enters the next ground.
On the fourth ground, the Flaming Wisdom Ground, with mindfulness and wisdom he acquires [mārga-jñāna] the wisdom-knowledge of the path.[11]
He makes offerings to innumerable hundreds of thousands of Buddhas.
Observing Their immeasurable merits,
He enters the next ground.
On the fifth ground, the Hard-to-Conquer Ground, using wisdom and skillful means, he observes dharmas.
Using his various manifestations, he rescues sentient beings.
He makes offerings to Buddhas, who have the Ten Powers,
And enters the next ground.
On the sixth ground, the Revealing Ground, he knows what is hard for the world to know.
Rejecting the view of having a self and discarding the duality of existence and nonexistence,
He knows that, though quiet in nature, dharmas change through causes and conditions.
With this wondrous wisdom, he enters the next ground.
On the seventh ground, the Far-Going Ground, he has wisdom, skillful means, and a magnanimous mind,
And goes far into [the realm of] what is hard to do, hard to subdue, and hard to know.
Although he has realized nirvāṇa, he continues to train diligently,
In order to enter the next ground, which is like the open sky.
On the eighth ground, the Motionless Ground, he is persuaded by Buddhas to rise from nirvāṇa
And do all kinds of karmas guided by wisdom.
Achieving command of ten things,[12] he observes the world
And enters the next ground.
On the ninth ground, the Good Wisdom Ground, with wondrous wisdom he observes sentient beings,
And their afflictions, karmas, and mental activities, each of which is like a dense forest.
To transform them and turn them toward bodhi,
He expounds the profound meanings in the Dharma store of Buddhas.
Doing good dharmas, step by step, on the first through ninth grounds,
He has accumulated merit and wisdom.
Always seeking the supreme Dharma of Buddhas,
He is ready for Buddhas to pour wisdom water on his head.
He acquires countless samādhis
And knows their purposes.
The last one is called the Samādhi of Receiving the Position to Acquire the Knowledge of All Knowledge,
A splendid samādhi in which he remains still.
As soon as this Bodhisattva acquires this samādhi,
A huge jeweled lotus flower suddenly appears,
Which matches his body size.
He sits on this flower, surrounded by Buddha-sons gazing upon him.
[From his body] he emits 100,000 koṭi beams of light,
Which remove the suffering of all sentient beings.
From the top of his head, he next emits countless beams of light,
Which reach Buddha assemblies [in worlds] in the ten directions.
Hovering in the sky, they form a web of radiance,
Which makes offerings to every Buddha and enters His feet.
Then all Buddhas and Bodhisattvas know that
This Buddha-son is ready to receive the position.
All Bodhisattvas [from worlds] in the ten directions come to see him,
And Bodhisattvas who have received the position emit radiance.
Then, from between Their eyebrows, Buddhas emit radiance,
Which enters into the crown of his head.
All worlds in the ten directions tremble,
And the suffering in all hells halts.
Buddhas bestow upon him the position,
Like a Wheel-Turning King empowering his foremost son.
When Buddhas pour sweet dew on his head,
He is said to have ascended to the tenth ground, the Dharma Cloud Ground.
His wisdom expanding boundlessly,
He delivers all sentient beings in the world.
He truly knows all causes and conditions in
The desire realm, the form realm, the formless realm,
The dharma realm, the realm of worlds, the realm of sentient beings,
The saṁskṛta realm, the asaṁskṛta realm, and the domain of space.
He can manifest anything, using great spiritual powers.
He truly knows a Buddha’s sustaining power,
Subtle wisdom, and secrets,
As well as His wisdom-knowledge of illusory kalpas and how to enter pores.
When a Buddha is born, renounces family life, attains bodhi,
Turns the Dharma wheel, and enters parinirvāṇa
As a demonstration of silent liberation,
He understands all His teachings, verbal or nonverbal.
A Bodhisattva abiding on the Dharma Cloud Ground
Possesses great power of memory to retain the Buddha Dharma.
As the immense ocean accepts the rains poured down by a dragon-king,
Likewise, on this ground he accepts and retains the Dharma.
Suppose that innumerable sentient beings in worlds in the ten directions
Hear and retain the Buddha Dharma.
The Dharma he hears from one Buddha
Exceeds immeasurably the Dharma they have received in total.
Through the awesome power of his wisdom and vows,
In one thought he is present everywhere in worlds in the ten directions,
And showers down sweet dew to extinguish the fire of afflictions.
Hence this ground is called the Dharma Cloud Ground.
His displays of transcendental powers everywhere in worlds in the ten directions
Surpass all experiences in the human world and the celestial world.
What he can do with ease far exceeds these things, by immeasurable koṭis.
If one tries to figure it out with worldly wisdom, one will be baffled.
Even Bodhisattvas on the ninth ground cannot know
His merit and wisdom when he raises his foot.
Much less can any sentient beings,
Voice-hearers, or Pratyekabuddhas know.
A Bodhisattva on this ground makes offerings to all Buddhas
Everywhere in worlds in the ten directions
And to holy ones present before him,
Fully accumulating merit by adorning Buddhas [with his offerings].
Then Buddhas impart to him
The wisdom-knowledge of past, present, and future,
The wisdom-knowledge that illuminates all worlds and sentient beings,
And even the wisdom-knowledge of all knowledge.
A Bodhisattva on this ground has radiant wisdom
And can indicate to sentient beings the road to the true Dharma.
As the god-king Maheśvara’s radiance dispels the darkness in the world,
Likewise this Bodhisattva’s radiance dispels the darkness of the afflictions in the world.
A Bodhisattva abiding on this ground usually becomes [the god-king Maheśvara] the ruler of the Three Realms of Existence,
And truly excels in expounding the ways of the Three Vehicles.
In one thought he acquires countless samādhis
And sees innumerable Buddhas.
I have briefly described a Bodhisattva training on this ground.
An extensive explanation cannot be finished in countless asaṁkhyeyas of kalpas.
“Buddha-Son, this Bodhisattva-Mahāsattva does his training on the Ten Grounds step by step, heading for [sarvajña-jñāna] the knowledge of all knowledge. As an analogy, from Lake Anavatapta flow four great rivers that water everywhere in Jambudvīpa. Inexhaustible, they surge and enter the ocean, filling it. Buddha-Son, likewise, from a Bodhisattva’s bodhi mind flows the water of his roots of goodness and great vows, which nurtures sentient beings by means of the Four Drawing-in Dharmas. Inexhaustible, it surges and enters the ocean of all knowledge, filling it.
“Buddha-Son, the ten Bodhisattva grounds differ though they all arise from Buddha wisdom. As an analogy, the great earth has ten great kings of mountains. What are these ten? They are the Snow [himālaya] Mountain, the Intoxicating Fragrance [gandhamādana] Mountain, the Vaidhari Mountain, the Ṛṣi Mountain, the Yugaṁdhara Mountain, the Horse Ear [aśvakarṇa] Mountain, the Nimiṁdhara Mountain, the Cakravāḍa Mountain, the Ketumati Mountain, and the Sumeru Mountain.[13]
“Buddha-Son, the Snow Mountain grows all medicinal plants, which cannot be depleted by harvesting; likewise the Joyful Ground is where a Bodhisattva masters all worldly texts, skills, writing, and incantations, a description of which cannot be finished. Buddha-Son, the Intoxicating Fragrance Mountain holds all fragrances, which cannot be depleted by collecting; likewise the Taint-Free Ground is where a Bodhisattva wears the fragrance of observing the precepts and his deportments, a description of which cannot be finished. Buddha-Son, the Vaidhari Mountain is made of treasures and stores all treasures,[14] which cannot be depleted by mining; likewise the Radiant Ground is where a Bodhisattva masters meditation, transcendental powers, liberation samādhi, and samāpatti, a description of which cannot be finished. Buddha-Son, the Ṛṣi Mountain is made of treasures and inhabited by countless ṛṣis with the five transcendental powers; likewise the Flaming Wisdom Ground is where a Bodhisattva attains superb wisdom, a description of which cannot be finished. Buddha-Son, the Yugaṁdhara Mountain is made of treasures and inhabited by countless yakṣas and great spirits; likewise the Hard-to-Conquer Ground is where a Bodhisattva masters commanding transcendental powers, a description of which cannot be finished. Buddha-Son, the Horse Ear Mountain is made of treasures and bears all kinds of fruit, which cannot be depleted by harvesting; likewise the Revealing Ground is where a Bodhisattva fathoms the principle of dependent arising of dharmas and expounds the voice-hearer fruits, a description of which cannot be finished. Buddha-Son, the Nimiṁdhara Mountain is made of treasures and inhabited by countless mighty dragons; likewise the Far-Going Ground is where a Bodhisattva acquires skillful means and wisdom, and expounds Pratyekabuddhahood, a description of which cannot be finished. Buddha-Son, the Cakravāḍa Mountain is made of treasures and inhabited by countless ones with self-mastery; likewise the Motionless Ground is where a Bodhisattva does everything effortlessly in the world of diversity, a description of which cannot be finished. Buddha-Son, the Ketumati Mountain is made of treasures and inhabited by countless powerful asuras; likewise the Good Wisdom Ground is where a Bodhisattva acquires the wisdom-knowledge of all processes of birth and death in the world, a description of which cannot be finished. Buddha-Son, the Sumeru Mountain is made of treasures and inhabited by countless awesome gods; likewise the Dharma Cloud Ground is where a Bodhisattva does all kinds of Buddha work and is certain to acquire a Tathāgata’s Ten Powers, Four Fearlessnesses, and Eighteen Exclusive Dharmas, a description of which cannot be finished.
“Buddha-Son, these ten kings of treasure mountains, which rise from the immense ocean, receive their names because of their differences. Likewise the ten Bodhisattva grounds encompassed in Buddha wisdom receive their names because of their differences.
“Buddha-Son, as an analogy, the immense ocean is called an ocean because of its ten characteristics. What are these ten? First, it gradually becomes deeper. Second, it does not allow a corpse to lodge. Third, waters that flow into the ocean lose their original names. Fourth, its water everywhere has the same flavor. Fifth, it contains immeasurable treasures. Sixth, its bottom is hard to reach. Seventh, it is immense. Eighth, it is inhabited by giant creatures. Ninth, its rising tides do not breach their bounds. Tenth, it accepts torrential rains and never overflows.
“Likewise Bodhisattva training is called Bodhisattva training because of its ten characteristics, which are unrivaled. What are these ten? First, the Joyful Ground produces great vows that progressively become deeper. Second, the Taint-Free Ground does not accept anyone who violates the precepts as if he were a corpse. Third, the Radiant Ground discards false names in the world. Fourth, the Flaming Wisdom Ground has the same flavor as that of Buddhas’ merits. Fifth, the Hard-to-Conquer Ground produces immeasurable skillful means and transcendental powers, like treasures. Sixth, the Revealing Ground reveals the profound principle of dependent arising of dharmas. Seventh, the Far-Going Ground produces applied wisdom for making choices. Eighth, the Motionless Ground displays wide-ranging majestic things. Ninth, the Good Wisdom Ground reveals profound liberation and supports worldly ways without exceeding bounds. Tenth, the Dharma Cloud Ground accepts the great dharma illumination and the great Dharma rain of all Buddha-Tathāgatas, never overloaded.
“Buddha-Son, as an analogy, the extraordinary great jewel surpasses all other jewels for ten reasons. What are these ten? First, it comes from the immense ocean. Second, it is worked on by a skillful jeweler. Third, it is perfect, without flaws. Fourth, it is pure, free from impurities. Fifth, it is translucent throughout. Sixth, its hole is skillfully bored. Seventh, it is threaded with a jeweled string. Eighth, it is placed atop a high cylindrical banner made of aquamarine. Ninth, it emits all kinds of radiance. Tenth, it can rain down treasures at the king’s will, to fulfill sentient beings’ wishes.
“Buddha-Son, know that likewise a Bodhisattva [on any of the Ten Grounds] surpasses other holy ones[15] for ten reasons. What these ten? On the first ground, he activates the bodhi mind and practices almsgiving to eradicate stinginess. On the second ground, he observes the precepts and practices the dhūta way of life, training in purity. On the third ground, his meditation and samādhi are perfect and flawless. On the fourth ground, his training for bodhi is pure, free from impurities. On the fifth ground, his skillful means and transcendental powers are apparent. On the sixth ground, his wisdom penetrates the dependent arising of dharmas. On the seventh ground, he connects dharmas with the string of applied wisdom. On the eighth ground, he places himself atop the high cylindrical banner of commanding transcendental powers. On the ninth ground, he observes sentient beings’ ways and emits the radiance of wisdom acquired by hearing and retaining the Dharma. On the tenth ground, he receives the position to acquire Buddha wisdom, become a Buddha, and do Buddha work to benefit sentient beings.
“Buddha-Son, if sentient beings do not plant their roots of goodness, they cannot hear the virtuous Dharma Door of Bodhisattva training that leads to the Knowledge of all Knowledge.”
Liberation Moon Bodhisattva asked, “How much merit does one acquire by hearing this Dharma Door?”
Vajra Store Bodhisattva answered, “As acquiring the knowledge of all knowledge brings merit, so too does hearing this Dharma Door. Why? Because one must hear this virtuous Dharma Door that leads to the knowledge of all knowledge, in order to have faith and understanding, accept and uphold it, and train accordingly. Then one will arrive at the ground of knowledge of all knowledge.”
Then, through the spiritual power of the Buddha, as the way things naturally are, in the ten directions, worlds as numerous as the dust particles in ten koṭi Buddha Lands moved in six different ways, displaying eighteen characteristics: moving, everywhere moving, everywhere equally moving; rising, everywhere rising, everywhere equally rising; shifting, everywhere shifting, everywhere equally shifting; quaking, everywhere quaking, everywhere equally quaking; roaring, everywhere roaring, everywhere equally roaring; knocking, everywhere knocking, everywhere equally knocking. The sky rained down celestial flowers, chaplets, garments, and jeweled ornaments, as well as banners and silky canopies. In harmonious melodies, celestial music praised in unison the virtues of the ground of all wisdom-knowledge and the superb training on the Ten Grounds. As this Dharma Door [of the Ten Grounds] was expounded in this world, in the palace of the god-king of Paranirmita-vaśa-vartin Heaven [the sixth desire heaven], so too it was expounded in all worlds in the ten directions.
Then, through the spiritual power of the Buddha, [from somewhere] beyond worlds in the ten directions, which are as numerous as the dust particles in ten koṭi Buddha Lands, Bodhisattvas as numerous as the dust particles in ten koṭi Buddha Lands came to this assembly. They said, “Very good, very good! Vajra Store Bodhisattva, you have well expounded the features of Bodhisattva training on the Ten Grounds. We are all called Vajra Store. The different worlds where we reside are all called Vajra Virtue, and the Buddhas there are all called Vajra Banner. Residing in our own worlds, through the spiritual power of the Tathāgata, we expound this Dharma Door. Our assemblies equal this assembly, and the words and meanings we pronounce are the same as those pronounced here, neither more nor less. Through the spiritual power of the Buddha, we have come to this assembly to testify for you. As we come to this world to testify, so too we go to all worlds in the ten directions to testify.”
Then Vajra Store Bodhisattva observed all assemblies everywhere in dharma realms in the directions. To praise the activation of the bodhi mind, to reveal the attainments of Bodhisattvas, to purify Bodhisattva training, to promote the path to the knowledge of all knowledge, to remove all taints in the world, to give all sentient beings [sarvajña] the overall wisdom-knowledge, to display the majesty of inconceivable wisdom, to describe different merits that adorn Bodhisattvas, and to clarify the meanings of the Ten Grounds explained earlier, through the power of the Buddha, he spoke in verse:
The Ten Grounds arise from Buddha wisdom,
Like the ten kings of mountains standing majestically.
The first ground provides all texts and skills, like the Snow Mountain, which grows medicinal plants.
The second ground produces [the fragrance of] observing the precepts and hearing the Dharma, like the Intoxicating Fragrance Mountain, which grows fragrant plants.
The third ground cultivates radiant wisdom, like the Vaidhari Mountain, which grows splendid flowers.[16]
The fourth ground provides endless Dharma treasures, like the Ṛṣi Mountain, where the benevolent ones reside.
The fifth ground produces transcendental powers, like the Yugaṁdhara Mountain, where yakṣas reside.
The sixth ground reveals the principle of dependent arising of dharmas, like the Horse Ear Mountain, which bears abundant fruit.
The seventh ground reveals great wisdom, like the Nimiṁdhara Mountain, where dragons reside.
The eighth ground provides effortless training, like the Cakravāḍa Mountain, where those with self-mastery reside.
The ninth ground reveals unimpeded wisdom-knowledge, like the Ketumati Mountain, where asuras reside.
The tenth ground reveals immeasurable virtues, like the Sumeru Mountain, where gods reside.
On the first ground, a Bodhisattva is led by his great vows; on the second ground, he observes the precepts.
On the third ground, he accumulates merit; on the fourth ground, he practices meditation.
On the fifth ground, he does wonderful things; on the sixth ground, he fathoms the profound principle.
On the seventh ground, he acquires vast wisdom; on the eighth ground, he adorns all Buddha Lands.
On the ninth ground, he ponders the subtle meanings [of the Dharma] and transcends all worldly paths.
On the tenth ground, he receives and retains the Dharma of Buddhas.
Thus, the ocean of Bodhisattva training is never drained.
On the first ground, making ten great vows, a Bodhisattva resolves to transcend the world.
On the second ground, he observes the precepts; on the third ground, he practices meditation.
On the fourth ground, he purifies his training; on the fifth ground, he comes to achievement.
On the sixth ground, he masters the principle of dependent arising of dharmas; on the seventh ground, he acquires thorough understanding.
On the eighth ground, he stands atop the vajra banner.
On the ninth ground, he observes the dense forest of sentient beings.
On the tenth ground, he receives the position of wisdom, as if by the king’s command.
Thus, like a jewel, his bodhi mind is gradually purified.
If worlds in the ten directions are pulverized into dust particles,
In one thought one can know their number.
Even the number of dust particles throughout space can be known,
But the virtues of training on the Ten Grounds cannot be described in a koṭi kalpas.
After Vajra Store Bodhisattva, through the spiritual power of the Buddha, pronounced this sūtra, the Tathāgata, also called Arhat and Samyak-Saṁbuddha, praised and sanctified it. All in the assembly, including Bodhisattvas, gods, dragons, yakṣas, gandharvas, and asuras, as well as Brahma-kings, gods from pure abode heavens, the four god-king protectors of the world, the god-king Śakra, and the god-king Maheśvara, greatly rejoiced. They all believed in, accepted, and reverently carried out the teachings. Then the Bhagavān, on this fourteenth day after his attainment of bodhi, in the gem-laden palace hall of the god-king of Paranirmita-vaśa-vartin Heaven [the sixth desire heaven], expressed sympathetic joy over Vajra Store Bodhisattva’s words.[17]
1. See “swastika” explained in the glossary. (Return to text)
—Mahāvaipulya Sūtra of Buddha Adornment, fascicle 39
Translated from the digital Chinese Canon (T10n0279)
Notes
2. According to text 287, it is not this Bodhisattva himself, but the Bodhisattvas in his retinue, who each acquire a million samādhis that they never had before (T10n287, 0568b24–25). Texts 286 and 1522 confirm that they acquire these samādhis, whose number is ten thousand in text 286 (T10n0286, 0529a19–20) and ten million in text 1522 (T26n1522, 0195, b27). (Return to text)
3. See “kṣatriya caste” listed in “four Indian castes” in the glossary. (Return to text)
4. See “eighteen spheres” in the glossary. (Return to text)
5. According text 286, this tenth liberation is the discarding differentiations liberation (T10n0286, 0529c17). (Return to text)
6. As stated in fascicle 38, dharma illumination (法明) is the illumination that, in true reality, “all dharmas have no birth and no difference.” (Return to text)
7. Dharma shine (法照) might mean the radiant wisdom that reveals the nature of dharmas, like the sun shining upon everything. (Return to text)
8. Dharma rain (法雨) refers to a Buddha’s teachings that benefit all sentient beings, like the rain that waters all trees to make them grow, blossom, and bear fruit. (Return to text)
9. According to texts 286 and 1522, its branches and leaves could shade 3,000 koṭi Three-Thousand Large Thousandfold Worlds (T10n0286, 0531a7–8; T26n1522, 0199b7–8). (Return to text)
10. A Buddha’s or a Bodhisattva’s radiance awakens sentient beings and relieves their suffering. (Return to text)
11. The wisdom-knowledge of the path (mārga-jñāna, 道智) is one of the ten kinds of wisdom-knowledge of an Arhat. It is acquired by completing the Eightfold Right Path. (Return to text)
12. See the ten things in fascicle 38. (Return to text)
13. In text 279, three Sanskrit names are translated into Chinese by meaning, the rest by sound. Here, the former are translated into English by meaning, the rest restored into Sanskrit. (Return to text)
14. The third mountain is controversial. In text 279, it is the Vaidhari (鞞陀梨) Mountain, which stores all treasures that cannot be depleted by mining. According to text 286, it is the Khadiraka (軻梨羅伽) Mountain, which grows splendid flowers that cannot be depleted by collecting (T10n0286, 0532a11–13). (Return to text)
15. “Other holy ones” refers to Pratyekabuddhas and voice-hearers who have achieved any of the voice-hearer fruits. (Return to text)
16. Note 14 states that the Vaidhari Mountain stores all treasures, while the Khadiraka Mountain grows splendid flowers. However, this line in text 279 states that the Vaidhari Mountain grows splendid flowers. (Return to text)
17. This concluding paragraph is based on text 287 (T10n0287, 0574c8–14), the third of the three Chinese versions (T10n0285–87) of the Sūtra of the Ten Grounds. (Return to text)
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