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Sūtra 35 (posted 11/2012, updated 03/2013) Book information on Home page
fascicle 34 fascicle 35 fascicle 36 fascicle 37 fascicle 38 fascicle 39
After the Bodhisattvas heard the excellent training [on the fifth ground],
As an offering to the Tathāgata, they joyfully showered wonderful flowers,
Emitted pure radiance, and scattered precious jewels,
As they praised Him.
A multitude of 100,000 gods celebrated
And showered treasures from the sky.
They offered the Buddha garlands, necklaces, banners,
Jeweled umbrellas, and solid perfumes.
The god-king of Paranirmita-vaśa-vartin Heaven [the sixth desire heaven],
Together with his retinue, joyfully stood in the sky.
He scattered treasures to form a cloud as an offering
And urged Vajra Store, “Buddha-Son, speak at once.”
Innumerable goddess-daughters stood in the sky
And praised the Buddha with music and songs.
All the tones say these words:
“Following the words of the Buddha can remove one’s afflictions.
Dharmas by nature are in nirvāṇa and have no appearance,
Like the open sky, which never differentiates.
Beyond one’s attachment and verbal descriptions,
They are forever equal and pure [in their emptiness].
To fully understand the nature of dharmas,
One’s mind should remain unmoved by [one’s perception of] existence or nonexistence.
Training diligently to rescue all in the world,
A true Buddha-son is born from the Buddha’s mouth.
He gives alms without grasping appearances,
And faithfully observes the precepts to end all evildoing.
Understanding that dharmas are harmless, he endures adversity.
Knowing that dharma nature is apart from perception, he makes energetic progress.
He ends his afflictions and practices meditation.
Understanding that dharma nature is emptiness, he differentiates dharmas.
Through the power of his wisdom, he benefits all sentient beings in the world.
Whoever has ended his evildoing is called a great man.”
After praising Vajra Store Bodhisattva with a million tones,
They silently gazed upon the Buddha with reverence.
Liberation Moon Bodhisattva then asked Vajra Store Bodhisattva,
“Through what training can a Bodhisattva enter the next ground?”
Then Vajra Store Bodhisattva told Liberation Moon Bodhisattva, “Buddha-Son, after a Bodhisattva-Mahāsattva has completed his training on the fifth ground, if he wishes to enter the sixth ground, the Revealing Ground [abhimukhī-bhūmi[1]], he should observe that dharmas are equal for ten reasons. What are these ten? All dharmas [in true reality] are equal because (1) they have no appearance; (2) they have no self-essence; (3) they have no birth; (4) they have no death; (5) they have always been pure; (6) they are free from ludicrous doctrines; (7) they are free from acceptance and rejection; (8) they are quiet; (9) they are manifestations, like illusions, dreams, reflections, echoes, mirages, moons in the water, and images in the mirror; (10) they are free from the duality of existence and nonexistence.
“Having observed the equality of all dharmas in their intrinsic purity and accepted it without any objection, this Bodhisattva enters the sixth ground, the Revealing Ground. With a radiant and keen mind, he acquires high Endurance in Accord[2] but not Endurance in the No Birth of Dharmas.
“Buddha-Son, this Bodhisattva, having made these ten observations, to be led by his great compassion and to increase it to its fullest, then observes the appearances of birth and death in the world.
“He thinks, ‘One is repeatedly reborn in the world because one is fixated on [the view of having] a self. If one can end this fixation, one will no longer be [self-driven to be] reborn.’
“He next thinks, ‘Ordinary beings have no wisdom. Fixated on a self, they follow their perceptions of existence and nonexistence. Because of wrong thinking, they walk the wrong paths, taking good, evil, and motionless actions.[3] These actions driven by afflictions and grasping increase and accumulate the [karmic] seeds in their minds, which bring subsequent birth, old age, and death.
“‘As ignorance shrouds [the true mind], karmas are the field and consciousness retains the [karmic] seeds. Thirsty love [of being] provides the moisture, arrogance waters the seeds, and the web of wrong views helps them grow. The seeds sprout name and form [mind and body], which develop the six faculties. Contact of these faculties with their corresponding objects and consciousnesses produces sensory reception. [Pleasant] sensory experiences spark love of sense objects. Growing love leads to grasping, and grasping fuels the karmic force for being. When one assumes a body composed of the five aggregates, it is called birth. When one matures, it is called old age. When one’s life ends, it is called death. At death, driven by the heat of afflictions, in the midst of suffering one laments with anxiety and sorrow. When such causes and conditions gather, there is no gatherer. When they naturally dissipate, there is no dissipater.’
“In this way this Bodhisattva observes the appearances of the Twelve Links of Dependent Arising.
1. Successive Cause and Effect
“Buddha-Son, this Bodhisattva-Mahāsattva next thinks, ‘(1) Lack of understanding of the highest truth is called ignorance; (2) one’s karmas caused by ignorance are called karmic actions; (3) [retaining karmic seeds] the mind that initiates one’s life is called consciousness; (4) consciousness [the fifth aggregate] and the other four aggregates are called name and form; (5) one’s name and form develop one’s six faculties; (6) convergence of a faculty with its corresponding object and consciousness is called contact; (7) contact produces sensory reception; (8) attachment to sensory experiences is called love; (9) growing love leads to grasping; (10) grasping creates karmas driven by afflictions and fuels the force for being; (11) receiving [a new set of] the five aggregates as requital for one’s karma is called birth; (12) maturity of the five aggregates is called old age, and their expiration is called death.
“‘At death, still foolishly attached to life, when one feels discomfort in the chest, it is called sorrow; when one weeps and wails, it is called lamentation; when one suffers in one’s body, it is called pain; when one suffers in one’s mind, it is called anxiety. Increased pain and anxiety are called distress. This process [of repeated birth and death] is like a tree of suffering, with no self, no belongings, no doer, and no recipient.’
“He next thinks, ‘If there is a doer, there must be doings. If there is no doer, there are no doings. According to the highest truth, neither doer nor doings can be captured.’
2. Encompassed in the Mind
“Buddha-Son, this Bodhisattva next thinks, ‘As all things in the Three Realms of Existence are encompassed in the mind, so too are the Twelve Links of Dependent Arising expounded by the Tathāgata. They are based in and arise from the mind. Why? Because one’s greed for anything rises with the mind. One’s doings are actions. Taking deluded actions is ignorance. Consciousness is the mind. One’s ignorance and mind produce one’s name and form. One’s name and form develop one’s six faculties. Convergence of a faculty with its corresponding object and consciousness is called contact. Contact produces sensory reception. Insatiability for sensory experiences is called love. Seizing loved objects without letting go is called grasping. Grasping fuels the karmic force for being. When one is reborn, it is called birth. When one matures, it is called old age. When one’s life ends, it is called death.’
3. Doing Different Karmas
“Buddha-Son, ignorance does two karmas: (1) it causes one to be enamored of objects; (2) it causes one to take karmic actions. Karmic actions do two karmas: (1) they bring requitals in the future; (2) they cause consciousness to arise [at the inception of each life]. Consciousness does two karmas: (1) it causes one’s existences to follow one after another; (2) it causes one’s name and form to arise. Name and form do two karmas: (1) they complement each other; (2) they produce one’s six faculties. The six faculties do two karmas: (1) they pair with their corresponding objects; (2) they cause contact to arise. Contact with an object does two karmas: (1) it touches an object; (2) it causes sensory reception to arise. Sensory reception does two karmas: (1) it perceives objects of love or hate; (2) it causes love [of objects] to arise. Love does two karmas: (1) it becomes attached to loved objects; (2) it causes grasping to arise. Grasping does two karmas: (1) it causes one’s afflictions to continue; (2) it fuels the karmic force for being. The karmic force for being does two karmas: (1) it drives one to take the next life-path; (2) it causes birth to arise. Birth does two karmas: (1) it brings [a new set of] the five aggregates; (2) it causes old age to arrive. Old age does two karmas: (1) it causes one’s faculties to decline; (2) it causes death to arrive. Death does two karmas: (1) it destroys one’s body composed of the five aggregates; (2) it causes one unconsciously to begin the next life.
4. Continuing or Ending Together
“Buddha-Son, each of these twelve links is thus the condition for the next link to arise, from ignorance as the condition for karmic actions, to birth as the condition for old age and death, because each link leads to the next. Conversely, if ignorance ends, then karmic actions end; if birth ends, then old age and death end, because each link ends with the end of its preceding link.
5. Summarized as Three Paths
“Buddha-Son, among the twelve links, ignorance, love, and grasping, until ended, are the path of afflictions. Karmic actions and the karmic force for being, until ended, are the path of karmas. The other seven links, until ended, are the path of suffering. When one stops differentiating between past and future, these three paths end. Without a self with its belongings, as weak as a bundle of reeds, these three paths continue or end.
6. Connecting One’s Past, Present, and Future Lives
“The first two links, ignorance and karmic actions, are the karmic cause produced in one’s past life. The next five links, from consciousness to sensory reception, are the karmic fruit received in one’s present life. The next three links, from love to karmic force for being, are the karmic cause produced in one’s present life. [The last two links, from birth to old age and death, are the karmic fruit in one’s next life.] These twelve links connect one’s past, present, and future lives. Conversely, this chain reaction ceases when ending ignorance causes ending of karmic actions.
7. Bringing Three Kinds of Suffering
“These twelve links bring three kinds of suffering. The first five links, from ignorance to six sense faculties, bring suffering of continuous change in every process. The next two links, from contact with sense objects to sensory reception, bring suffering of pain with a cause. The last five links, from love to old age and death, bring suffering of deterioration of pleasure. Conversely, these three kinds of suffering end when ending ignorance causes ending of karmic actions.
8. Continuing or Ending through Causes and Conditions
“Ignorance causes karmic actions because ignorance leads to karmic actions. Conversely, ending ignorance causes ending of karmic actions because absence of ignorance leads to absence of karmic actions. The same is true for the other links.
9. Continuing or Ending Bondage
“Because ignorance causes karmic actions, the bondage [of birth and death] continues. Conversely, because ending ignorance causes ending of karmic actions, this bondage ends. The same is true for the other links.
10. Karmic Existence or Its Termination
“That ignorance causes karmic actions is an observation of [karmic] existence. That ending ignorance causes ending of karmic actions is an observation of its termination. The same is true for the other links.
“Buddha-Son, this Bodhisattva thus observes in the conforming way [to continue the links] and the nonconforming way [to end the links] the ten features of the Twelve Links of Dependent Arising: (1) successive cause and effect; (2) encompassed in the mind; (3) doing different karmas; (4) continuing or ending together; (5) summarized as three paths [afflictions, karmas, and suffering]; (6) connecting one’s past, present, and future lives; (7) bringing three kinds of suffering; (8) continuing or ending through causes and conditions; (9) continuing or ending bondage; (10) karmic existence or its termination.
“Buddha-Son, after observing the ten features of the Twelve Links of Dependent Arising, this Bodhisattva-Mahāsattva realizes that a sentient being is empty in nature, with no self, no everlasting soul, no doer, and no recipient. Then the Liberation Door of Emptiness is revealed to him. He next observes that the nature of dharmas is nirvāṇa, which is in ultimate liberation, with no appearance. Then the Liberation Door of No Appearance is revealed to him. Having entered these two Liberation Doors, this Bodhisattva has no wish for anything [in the Three Realms of Existence], except for being led by great compassion to teach and transform sentient beings. Then the Liberation Door of No Wish is revealed to him. Thus this Bodhisattva enters these Three Liberation Doors and discards the perception of self versus others, doer versus recipient, and existence versus nonexistence.
“Buddha-Son, with expanding compassion, this Bodhisattva-Mahāsattva energetically trains to complete all the elements of bodhi. He thinks, ‘All saṁskṛta dharmas arise upon convergences of causes and conditions and perish upon their divergences. They cannot arise without convergences of causes of conditions. Knowing the multitudinous faults of saṁskṛta dharmas, I should stop their causes and conditions from converging. However, in order to bring sentient beings to [spiritual] achievement, I would not end any saṁskṛta processes.’
“Buddha-Son, as this Bodhisattva observes saṁskṛta dharmas with their multitudinous faults, he sees that they have no self-essence and have neither birth nor death. Eliciting great compassion, he never abandons sentient beings. Then prajñā, the radiant hindrance-free wisdom, is revealed to him. Abiding in the radiance of hindrance-free wisdom, as he trains to complete the elements of bodhi, he does not abide in saṁskṛta dharmas. Although he observes that the nature of saṁskṛta dharmas is nirvāṇa, he does not abide in nirvāṇa because he has not yet completed the elements of bodhi.
“Buddha-Son, a Bodhisattva abiding on this Revealing Ground enters ten samādhis: (1) the Samādhi of Emptiness, (2) the Samādhi of Innate Emptiness, (3) the Samādhi of Emptiness in Accord with the Highest Truth, (4) the Samādhi of Foremost Emptiness, (5) the Samādhi of Vast Emptiness,[4] (6) the Samādhi of United Emptiness, (7) the Samādhi of Emptiness That Induces Merit, (8) the Samādhi of Emptiness without Differentiation, (9) the Samādhi of Emptiness That Never Abandons [Sentient Beings], and (10) the Samādhi of Emptiness That Is and Is Not Separated [from Existence].
“Through these ten Samādhi Doors of Emptiness, 100,000 Samādhi Doors of Emptiness are revealed to him. Moreover, through ten Samādhi Doors of No Appearance and ten Samādhi Doors of No Wish, 100,000 Samādhi Doors of No Appearance and 100,000 Samādhi Doors of No Wish are revealed to him.
“Buddha-Son, this Bodhisattva abiding on this Revealing Ground next cultivates ten minds: (1) the indestructible mind, (2) the resolute mind, (3) the benevolent mind, (4) the profound mind, (5) the mind of no regress, (6) the mind that never rests, (7) the magnanimous mind, (8) the boundless mind, (9) the wisdom-seeking mind, and (10) the mind that unites skillful means with wisdom. He fully acquires all these ten minds.
“Buddha-Son, with these minds in accord with Buddha bodhi, this Bodhisattva has no fear of non-Buddhist doctrines. He enters wisdom grounds, never to follow the path of the Two Vehicles. He heads for Buddha wisdom, undeterred by māras, including his afflictions. Abiding in the radiance of Bodhisattva wisdom, he excels in practicing the Three Samādhis: emptiness, no appearance, and no wish. By skillful means coming from wisdom, he persistently trains to complete the elements of bodhi. Buddha-Son, a Bodhisattva abiding on this Revealing Ground does advanced practice of prajñā-pāramitā and achieves Endurance in Accord at the third level[5] because he follows the true reality of dharmas without any objection.
“Buddha-Son, a Bodhisattva abiding on this Revealing Ground, through the power of his great vows, comes to see many Buddhas: hundreds of Buddhas and even hundreds of thousands of koṭis of nayutas of Buddhas. With a vast and profound mind, he reveres, honors, and praises all Buddhas, and makes offerings to Them. He offers Them life-supporting things, including clothing, food and drink, beds and bedding, and medicine. He also makes these offerings to all monks. Then he transfers his roots of goodness to his attaining the unsurpassed bodhi.
“Under every Buddha, he reverently hears the Dharma, accepts it, and upholds it. Then he acquires the Samādhi of True Reality. As he trains with the radiance of his wisdom, he retains what he has acquired, without losing anything. He thus acquires the profound Dharma store of Buddhas.
“After 100 or 1,000 kalpas, or even 100,000 koṭi nayuta kalpas, his roots of goodness become more radiant and pure. As an analogy, genuine gold polished time and again with precious aquamarine becomes more lustrous and pure. Likewise, as a Bodhisattva abiding on this ground observes dharmas, using his applied wisdom-knowledge, his roots of goodness become more radiant and pure. They are in nirvāṇa and are unrivaled [by those of Bodhisattvas on lower grounds]. As an analogy, moonlight, indestructible by the four wind wheels,[6] shines on sentient beings’ bodies, cooling them. Likewise the roots of goodness of a Bodhisattva on this ground, indestructible by the four kinds of māras, can extinguish the fire of the afflictions of 100,000 koṭi nayuta sentient beings.
“Of the ten pāramitās, this Bodhisattva practices the sixth pāramitā, the wisdom pāramitā [prajñā-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 sixth ground, the Revealing Ground. A Bodhisattva abiding on this ground usually becomes the god-king of Nirmāṇa-rati Heaven[7] [the fifth desire heaven] and always does everything with ease. He is never at a loss facing the challenging questions raised by voice-hearers. He can enable sentient beings to destroy their arrogance and to delve into the dependent arising of dharmas. 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, 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 this Bodhisattva makes energetic progress, in one thought he enters 100,000 koṭi samādhis and manifests 100,000 koṭi Bodhisattvas as his retinue. Through the power of his excellent vows, what this Bodhisattva can do with ease far exceeds these things. It cannot be known by figuring for 100, 1,000, or 100,000 kalpas, or even 100,000 koṭi nayuta kalpas.”
Then, to restate his meaning, Vajra Store Bodhisattva spoke in verse:
Having completed his training on the fifth ground,
This Bodhisattva observes that dharmas have neither self-essence nor appearance.
With neither birth nor death, they have always been pure,
Beyond ludicrous doctrines and beyond acceptance and rejection.
Nirvāṇa being their essence, they are like illusions,
Free from differentiation and the duality of existence and nonexistence.
Making such observations in accord with the nature of dharmas,
He acquires wisdom and enters the sixth ground.
With wisdom and high endurance in accord with the Dharma,
He observes the appearances of birth and death in the world.
Through the power of ignorance, one is born into the world.
If ignorance ends, one’s world is no more.
Although the essence of causes and conditions is emptiness,
It neither prevents their convergences nor eliminates their false names.
With no doer, no recipient, and no perceiver,
All dharmas are processes that arise like clouds.
Not knowing the truth [of dharmas] is called ignorance.
Thoughts and karmas are the fruit of ignorance.
Arising with consciousness are name and form,
Which lead to an aggregate of suffering.
As the Three Realms of Existence rely on the mind,
So too do the Twelve Links of Dependent Arising.
As birth and death are produced by the [deluded] mind,
They end if such a mind ends.
One’s ignorance does two karmas,
Producing delusion about objects and causing karmic actions.
As each link, from ignorance to old age and death, leads to the next link,
One’s suffering is endless.
Ignorance is the condition that is hard to end.
If this condition ends, with it end all other conditions.
Ignorance, love, and grasping are the path of afflictions.
Karmic actions and karmic force for being are the path of karmas, and the other seven links are the path of suffering.
Ignorance and karmic actions pertain to one’s past life.
The next five links, from consciousness to sensory reception, pertain to one’s present life.
The next three links—love, grasping, and karmic force for being—produce the suffering in one’s future life.
If one stops perceiving dharmas through duality, one ends one’s suffering forever.
The first five links, from ignorance to the six faculties, bring suffering of continuous change in every process.
The next two links, contact and sensory reception, bring suffering of pain with a cause.
The last five links, from love to old age and death, bring suffering of deterioration of pleasure.
If one sees that one has no self, the three kinds of suffering end.
As all suffering arises through causes and conditions, such as karmic actions, and ends with the ending of causes and conditions,
It is empty in nature.
Ignorance is the condition for the bondage of birth and death.
Ending this condition ends this bondage,
Because ending the cause that produces the effect ends the effect.
Based on this observation, this Bodhisattva knows that emptiness is the nature [of cause and effect].
By continuing one’s ignorance, one continues karmic existence.
By ending one’s ignorance, one ends karmic existence.
As this exists, so that exists; as this exists not, so that exists not.
Through ten observations, his mind is freed from attachment [to his karmic existence].
The twelve successive links for existence are encompassed in the mind.
Each doing two karmas, they are summarized as three paths [afflictions, karmas, and suffering].
Connecting one’s past, present, and future lives, they bring three kinds of suffering arising through causes and conditions.
While continuing the twelve links ensures endless bondage, ending them breaks the bondage.
The chain reaction of the Twelve Links of Dependent Arising,
With neither doer nor recipient,
Is unreal, like illusions, dreams, and reflections,
And like mirages pursued by the foolish.
Through such observations, he realizes the emptiness of dharmas
And knows that [in true reality] they have no appearance.
Understanding their falsity, he has no wish [for anything in the Three Realms of Existence],
Except for great compassion for sentient beings.
Thus this great Bodhisattva enters these Three Liberation Doors [emptiness, no appearance, and no wish]
And increases his great compassion as he seeks the Buddha Dharma.
Knowing that all saṁskṛta dharmas arise upon convergences of causes and conditions,
He is resolved to train diligently for bodhi.
As the Liberation Door of Emptiness leads to100,000 more doors,
So too do the Liberation Door of No Appearance and the Liberation Door of No Wish.
With his advanced practice of prajñā-pāramitā and his Endurance in Accord,
He fully achieves liberation and acquires wisdom.
With a profound mind, he makes offerings to Buddhas
And trains for bodhi in accordance with the Buddha Dharma.
He thus acquires the Dharma store of Buddhas and expands his roots of goodness, which are
Like genuine gold polished with aquamarine,
And like moonlight, indestructible by the four wind wheels,
Cooling all sentient beings.
A Bodhisattva on this ground transcends the path of māras
And can extinguish the fire of sentient beings’ afflictions.
He usually becomes the god-king of the fifth desire heaven
And always teaches sentient beings to destroy their arrogance.
Whatever he does, he does to acquire the knowledge of all knowledge
Because he has transcended the path of voice-hearers.
A Bodhisattva on this ground makes energetic progress,
Enters 100,000 koṭi samādhis,
And sees innumerable Buddhas, who are
Like the sun in the midsummer sky.
[The training of] a Bodhisattva on the sixth ground is
Profound, wonderful, and hard to know,
Beyond the understanding of voice-hearers and Pratyekabuddhas.
Buddha-Son, I have expounded it to you.
At that time the multitude of gods were filled with joy.
They scattered treasures to form a cloud in the sky
And emitted various kinds of wonderful sounds
That praised the purest one [with these words]:
“With supreme wisdom You understand the highest meaning
And have acquired merit measured by the hundreds, thousands, and koṭis.
Like a taint-free lotus flower among men,
You expound the profound training to benefit all sentient beings.”
In the sky, the god-king of Paranirmita-vaśa-vartin Heaven [the sixth desire heaven],
Emitted great radiance, shining on the Buddha’s body.
He also formed a cloud of most exquisite fragrance
As an offering to the one who removes anxiety and distress.
All gods rejoiced
And emitted beautiful tones that praised [with these words]:
“After hearing the virtues of this ground [the sixth ground],
We have already received great benefits.”
In joyful celebration,
Goddess-daughters played ten million kinds of musical tones.
By the spiritual power of the Tathāgata [Śākyamuni],
In unison the tones said these words:
“His quiet deportment unexcelled,
He can tame those hard to tame and is worthy of offerings from the world.
Having transcended the world,
He walks in the world and reveals the wonderful path.
Although he manifests countless bodies,
He knows that in true reality they are empty.
He skillfully expounds the Dharma with words,
But is not captivated by the appearances of their sounds.
He visits hundreds of thousands of worlds
And makes splendid offerings to Buddhas.
With wisdom free from attachment,
He has no perception of a self or a Buddha Land.
Although he diligently teaches sentient beings,
He has no perception of self versus others.
Although he has cultivated great goodness,
He is not attached to good dharmas.
Having seen the blazing fire of greed, anger, and delusion
In [all sentient beings in] the world,
He discards such perceptions,
Elicits great compassion, and proceeds with dynamic power.”
After all gods and goddess-daughters
Had made all kinds of offerings and completed their praises,
They fell silent
And reverently gazed upon the World-Honored One, hoping to hear the Dharma.
Then Liberation Moon Bodhisattva requested Vajra Store Bodhisattva,
“The minds of this huge multitude are pure.
I pray that the Buddha-son will describe
The features of the training on the seventh ground.”
Then Vajra Store Bodhisattva told Liberation Moon Bodhisattva, “Buddha-Son, after a Bodhisattva-Mahāsattva has completed his training on the sixth ground, if he wishes to enter the seventh ground, the Far-Going Ground [dūraṁgamā-bhūmi], he should do ten excellent trainings that arise from applied wisdom.[8] What are these ten? First, as he practices the Three Samādhis—emptiness, no appearance, and no wish—he elicits lovingkindness and compassion for sentient beings and never abandons them. Second, as he understands that Buddhas are equal, he delights in making offerings to Them all. Third, as he has entered the wisdom door to observe the emptiness [of dharmas], he diligently accumulates merit. Fourth, as he has transcended the Three Realms of Existence, he adorns them [with his presence]. Fifth, as he knows that one’s flaming afflictions are in nirvāṇa, he teaches sentient beings how to eradicate their afflictions, including greed, anger, and delusion. Sixth, as he knows that dharmas have no self-essence, like illusions, dreams, reflections, echoes, mirages, conjurations, moons in the water, and images in the mirror, he does countless different karmas according to his mind. Seventh, as he knows that all Buddha Lands are like the open sky, he adorns them with his wonderful, pure actions. Eighth, as he knows that a Buddha’s dharma body has no appearance, he adorns his body with good appearances. Ninth, as he knows that Buddha sounds by nature are empty, silent, and indescribable, to communicate with sentient beings he uses various pure sounds. Tenth, as he has learned from Buddhas that past, present, and future are but one thought, he does training with various features, at various times, and in various kalpas, to suit sentient beings’ understandings and differentiations [of dharmas].
“Through these ten excellent trainings that arise from applied wisdom, this Bodhisattva ascends from the sixth ground to the seventh ground. Because these ten trainings are always present, he is said to be abiding on the seventh ground, the Far-Going Ground.
“Buddha-Son, a Bodhisattva-Mahāsattva abiding on this seventh ground enters these realms: (1) innumerable sentient beings; (2) innumerable Buddhas’ missions to teach and transform sentient beings; (3) countless worlds; (4) countless pure Buddha Lands; (5) immeasurable differentiations of dharmas; (6) innumerable Buddhas’ wisdom that arises from Their enlightenment; (7) countless kalpas; (8) innumerable Buddhas’ knowledge of past, present, and future; (9) innumerable sentient beings’ different levels of faith and understanding; (10) innumerable Buddhas’ manifested names and physical bodies; (11) innumerable sentient beings’ different capacities and preferences; (12) innumerable Buddhas’ words and voices that delight sentient beings; (13) innumerable sentient beings’ different mental activities; (14) innumerable Buddhas’ vast wisdom-knowledge; (15) innumerable voice-hearers’ faith and understanding; (16) the wisdom paths revealed by innumerable Buddhas to induce sentient beings’ faith and understanding; (17) innumerable Pratyekabuddhas’ spiritual attainment; (18) the profound wisdom doors expounded by innumerable Buddhas; (19) the skillful training undertaken by innumerable Bodhisattvas; (20) all Mahāyāna teachings pronounced for Bodhisattvas by innumerable Buddhas.
“This Bodhisattva thinks, ‘Such immeasurable realms of Tathāgatas cannot be known by figuring for even 100,000 koṭi nayuta kalpas. I should enter them all with the mind of no effort[9] and no differentiation.’
“Buddha-Son, this Bodhisattva observes [these realms] as he diligently and persistently does the excellent training that arises from his applied wisdom, without even a single moment of rest or laxity. Whether he walks, stands still, sits, lies down, or even sleeps, he continues this resolve, never succumbing to any mental coverings.[10]
“Thought after thought, this Bodhisattva practices the ten pāramitās. Why? Because each of his thoughts is led by great compassion as he trains in accordance with the Buddha Dharma to head for Buddha bodhi. To seek Buddha bodhi, he gives sentient beings his roots of goodness as alms because he practices the almsgiving pāramitā [dāna-pāramitā]. He can end all his afflictions because he practices the precept pāramitā [śīla-pāramitā]. Led by lovingkindness and compassion, he never harms sentient beings because he practices the endurance pāramitā [kṣānti-pāramitā]. He unceasingly seeks to do good dharmas because he practices the progress pāramitā [vīrya-pāramitā]. He always maintains awareness of all wisdom paths before him because he practices the meditation pāramitā [dhyāna-pāramitā]. He can endure the truth that all dharmas have neither birth nor death because he practices the wisdom pāramitā [prajñā-pāramitā]. He can access immeasurable wisdom-knowledge because he practices the skillful-means pāramitā [upāya-pāramitā]. He earnestly seeks the supreme wisdom because he practices the earnest-wish pāramitā [praṇidhāna-pāramitā]. He cannot be destroyed by māras or non-Buddhist doctrines because he practices the power pāramitā [bala-pāramitā]. He knows all dharmas as they truly are because he practices the wisdom-knowledge pāramitā [jñāna-pāramitā]. These are the ten pāramitās that this Bodhisattva fully practices, thought after thought.
“Likewise, thought after thought he carries out the Four Drawing-in Dharmas, the Four Supports,[11] the Three Liberation Doors, and the Thirty-seven Elements of Bodhi. Thought after thought he trains to complete all of them.”
Then Liberation Moon Bodhisattva asked Vajra Store Bodhisattva, “Buddha-Son, does a Bodhisattva train to complete all elements of bodhi on the seventh ground only, or on all ten grounds?”
Vajra Store Bodhisattva answered, “Buddha-Son, a Bodhisattva trains to complete all elements of bodhi on all ten grounds. However, his attainment on the seventh ground is the most outstanding. Why? Because on the seventh ground, he completes the training that requires effort [ābhoga] and enters the path of wisdom and transcendental powers.
“Buddha-Son, on the first ground, a Bodhisattva trains to complete the elements of bodhi because he vows to master the entire Buddha Dharma; on the second ground, he trains to complete the elements of bodhi because he removes his taints; on the third ground, he trains to complete the elements of bodhi because with expanding vows he acquires dharma illumination[12] on the fourth ground, he trains to complete the elements of bodhi because he enters the right path; on the fifth ground, he trains to complete the elements of bodhi because he follows worldly ways; on the sixth ground, he trains to complete the elements of bodhi because he enters profound Dharma Doors.
“On the seventh ground he trains to complete the elements of bodhi because the entire Buddha Dharma is revealed to him. Why? Because, on the first through seventh grounds, a Bodhisattva arduously trains to develop his wisdom. Using this power, on the eighth through tenth grounds, he completes his training without effort.
“Buddha-Son, as an analogy, there are two worlds, impure and pure. It is hard to cross their border, except for a Bodhisattva equipped with great skillful means, transcendental powers, and the power of his will. Buddha-Son, likewise the training on Bodhisattva grounds can be impure or pure. It is hard to cross that border, except for a Bodhisattva with great wisdom, skillful means, and the power of his great vows.”
Liberation Moon Bodhisattva asked, “Buddha-Son, is the training of a Bodhisattva on the seventh ground impure or pure?”
Vajra Store Bodhisattva answered, “Buddha-Son, on the first through seventh grounds, a Bodhisattva’s training is free from karmas driven by his afflictions because he transfers his merit to attaining the unsurpassed bodhi and to walking the path of equality. However, he has not transcended his afflictions.
“Buddha-Son, as an analogy, a Wheel-Turning King rides his precious elephant to visit the four continents. Although he knows those in poverty and suffering, he is not tainted by their troubles. However, he has not transcended the status of a human. If he discards his human body, is reborn as a god in a Brahma heaven, and rides his celestial palace to visit a thousand worlds, displaying a Brahma god’s radiance and awesome virtue, then he has transcended the status of a human.
“Buddha-Son, likewise training on the first through seventh grounds, a Bodhisattva rides his vehicle of pāramitās to visit the world. Although he knows the faults of sentient beings’ afflictions, he is not tainted by them because he travels the right path. However, he has not transcended actions driven by his afflictions. If he completes the training that requires effort, ascends from the seventh ground to the eighth ground, rides a pure Bodhisattva vehicle to visit the world, and remains untainted by the faults of sentient beings’ afflictions, then he has transcended his afflictions.
“Buddha-Son, a Bodhisattva abiding on the seventh ground transcends many afflictions, such as greed, but he is said to be neither with afflictions nor without afflictions. Why? He is not with afflictions because they are inactive. He is not without afflictions because his quest for Tathāgata wisdom has not yet been fulfilled.
“Buddha-Son, a Bodhisattva abiding on the seventh ground, with a profound pure mind, does [good] body karmas, voice karmas, and mind karmas. He has discarded all evil karmas denounced by every Tathāgata, and he does all good karmas praised by every Tathāgata. Without effort he naturally applies all worldly doctrines and skills that he has acquired on the fifth ground. This Bodhisattva is an illuminated teacher in the Three-Thousand Large Thousandfold World. His profound mind and wonderful actions are unsurpassed, except by those of Tathāgatas, and Bodhisattvas on higher grounds.
“All meditations, samādhis, samāpattis, spiritual powers, and liberations are revealed to him. However, these attainments come from training, not as karmic requitals to him [as they will be] when he abides on the eighth ground. On the seventh ground, thought after thought this Bodhisattva fully cultivates his applied wisdom and trains to complete all elements of bodhi.
“Buddha-Son, a Bodhisattva abiding on this ground enters great Bodhisattva samādhis, including the Samādhi of Good Observations, the Samādhi of Good Choice of Meanings, the Samādhi of Supreme Wisdom, the Samādhi of the Store of Differentiated Meanings, the Samādhi of Correct Differentiations of Meanings, the Samādhi of Abiding in the Firm Roots [of Goodness], the Samādhi of Wisdom and Transcendental Powers, the Samādhi of Karmas in the Dharma Realm, the Samādhi of the Tathāgata Victory, and the Samādhi of the Store of Meanings of Saṁsāra and Nirvāṇa. To purify and cultivate this ground, he enters a million such samādhis that reveal to him great wisdom and transcendental powers. This Bodhisattva attains these samādhis because he excels in purifying and cultivating his applied wisdom and because of the power of his great compassion. He transcends the ground of riders of the Two Vehicles and heads for the ground of Buddha wisdom.
“Buddha-Son, a Bodhisattva abiding on this ground excels in purifying his training in doing immeasurable body karmas, voice karmas, and mind karmas, free from appearances. He thus acquires the radiance of Endurance in the Realization of the No Birth of Dharmas.”
Liberation Moon Bodhisattva asked, “Buddha-Son, even for a Bodhisattva on the first ground, have his body, voice, and mind karmas not already transcended those of riders of the Two Vehicles?”
Vajra Store Bodhisattva answered, “Buddha-Son, yes, they have. However, it is because of his aspiration to seek the Buddha Dharma, not because of the power of his wisdom developed from observation. On the seventh ground, this Bodhisattva’s karmas surpass those of riders of the Two Vehicles because of the power of his wisdom.
“As an analogy, a prince is born from the queen into the royal family, and he is fully endowed with kingly features. As soon as he is born, he surpasses all ministers. However, it is because of the king’s power, not his own power. After he has grown up and completed his training in all areas, he surpasses all others because of his own power.
“Likewise, as soon as a Bodhisattva resolves to seek the great Dharma, he surpasses all voice-hearers and Pratyekabuddhas. However, on the seventh ground, he surpasses all riders of the Two Vehicles because of the power of his wisdom.
“Buddha-Son, a Bodhisattva abiding on this seventh ground goes far and deep, and shuns inaction.[13] Doing [good] body, voice, and mind karmas, he diligently seeks the unsurpassed bodhi, never giving up. Therefore, although his mind abides in nirvāṇa, he does not enter nirvāṇa.[14]”
Liberation Moon Bodhisattva asked, “Buddha-Son, on what ground can a Bodhisattva enter the Samādhi of Nirvāṇa?”
Vajra Store Bodhisattva answered, “Buddha-Son, a Bodhisattva on the sixth ground can enter the Samādhi of Nirvāṇa. On the seventh ground, thought after thought he can enter or exit this samādhi without entering nirvāṇa. Therefore, this Bodhisattva is accomplished in inconceivable [good] body, voice, and mind karmas, and he abides in the true reality of dharmas but does not enter nirvāṇa. As an analogy, someone sails a ship across the ocean. Through the power of his skills and knowledge, he averts water disasters. Likewise a Bodhisattva on the seventh ground sails the ship of pāramitās across the ocean of true reality. Through the power of his vows, he does not enter nirvāṇa.
“Buddha-Son, this Bodhisattva has acquired this samādhi and the power of wisdom. Although he manifests his birth and death by skillful means, he abides in nirvāṇa. Although he is surrounded by retinues, he is not attached to them. Although he is repeatedly reborn in the Three Realms of Existence through the power of his vows, he is not tainted by worldly ways. Although his mind abides in nirvāṇa [like extinction of fire], by skillful means it still glows, though it does not blaze. Although he follows Buddha wisdom, he may visit the ground of voice-hearers and Pratyekabuddhas. Although he has acquired the Dharma store of Buddhas, he may manifest māra states. Although he has transcended the path of māras, he may display the ways of māras.
“Although he displays non-Buddhist ways, he never abandons the Buddha Dharma. Although he displays conformity with worldly ways, he constantly does supra-worldly dharmas. Although the magnificent things he does surpass those of Dharma protectors in eight classes—gods, dragons, gandharvas, asuras, yakṣas, garuḍas, kiṁnaras, and mahoragas—and those of humans and nonhumans, as well as those of the four god-kings [of the first desire heaven], Śakra [god-king of the second desire heaven], and god-kings of Brahma heavens, he never abandons his delight in the Dharma.
“Buddha-Son, this Bodhisattva has acquired great wisdom and abides on this Far-Going Ground. Through the power of his vows, he comes to see many Buddhas: hundreds of Buddhas and even hundreds of thousands of koṭis of nayutas of Buddhas. With a magnanimous and superb mind, he reveres, honors, and praises all Buddhas, and makes offerings to Them. He offers Them life-supporting things, including clothing, food and drink, beds and bedding, and medicine. He also makes these offerings to all monks. Then he transfers his roots of goodness to his attaining anuttara-samyak-saṁbodhi.
“Under every Buddha, he reverently hears the Dharma, accepts it, upholds it, and trains accordingly. Then he acquires radiant wisdom and the Samādhi of True Reality. He protects and upholds the true Dharma of Buddhas, and is praised by Them. He never flinches from the challenging questions raised by riders of the Two Vehicles. With pure endurance of dharmas, he benefits all sentient beings.
“After 100,000 koṭi nayuta kalpas, his roots of goodness become more superb. As an analogy, genuine gold adorned with mixed jewels becomes more splendid and lustrous, unrivaled by other ornaments. Likewise, arising from applied wisdom, the roots of goodness of a Bodhisattva abiding on this seventh ground become more radiant and pure, unrivaled by those of riders of the Two Vehicles.
“Buddha-Son, as an analogy, sunlight, moonlight, and starlight are unexcelled, and they can dry the muddy puddles in Jambudvīpa. Likewise, unrivaled by riders of the Two Vehicles, a Bodhisattva on this Far-Going Ground can remove sentient beings’ afflictions, like drying muddy puddles.
“Of the ten pāramitās, this Bodhisattva practices the seventh pāramitā, the skillful-means pāramitā [upāya-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 seventh ground, the Far-Going Ground. A Bodhisattva abiding on this ground usually becomes the god-king of the sixth desire heaven. He excels in teaching sentient beings how to develop true wisdom, and enables them to succeed. As he does good karmas, such as 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 this Bodhisattva makes energetic progress, in one thought he enters 100,000 koṭi nayuta samādhis and manifests 100,000 koṭi nayuta Bodhisattvas as his retinue. Through the power of his excellent vows, what this Bodhisattva can do with ease far exceeds these things. It cannot be known by figuring for even 100,000 koṭi nayuta kalpas.”
Then, to restate his meaning, Vajra Store Bodhisattva spoke in verse:
On the path of samādhi and the highest wisdom-knowledge,
This Bodhisattva has completed his training on the sixth ground.
He immediately acquires applied wisdom,
With which he enters the seventh ground.
As he enters the Three Liberation Doors, he elicits lovingkindness and compassion.
As he understands that Tathāgatas are equal, he diligently makes offerings to Them all.
As he observes the emptiness of dharmas, he accumulates merit.
Thus this Bodhisattva ascends to the seventh ground.
Having transcended the Three Realms of Existence, he adorns them [with his presence].
Having extinguished the fire of afflictions, his mind glows [with wisdom].
Knowing that dharmas are free from the duality [of subject and object], he diligently does good karmas.
Understanding that the body [in true reality] has no appearance, he plants the seeds of good appearances.
Understanding that the nature of sounds is emptiness, he well expounds the Dharma.
Knowing that all things are but one thought, he differentiates them all.
Thus this wise one ascends to the seventh ground.
He acquires understanding by observing dharmas
And widely benefits those who are deluded.
He enters the boundless realm of sentient beings
And does the immeasurable Buddha work of teaching and transforming.
He can enter worlds, dharmas, and kalpas,
And know sentient beings’ understandings, preferences, and mental activities.
Expounding without reservation the ways of the Three Vehicles,
He teaches and transforms sentient beings.
As this Bodhisattva diligently seeks the supreme bodhi,
In motion or stillness, he never abandons his applied wisdom.
As he transfers all his merit to attaining Buddha bodhi,
He practices the ten pāramitās thought after thought.
His giving his roots of goodness [to sentient beings] is almsgiving.
His eradication of his afflictions is observance of precepts.
His not harming sentient beings is endurance of adversity.
His tireless pursuit of goodness is energetic progress.
His unshakable resolve to attain bodhi is meditation.
His endurance in the realization of the no birth of dharmas is wisdom.
His transference of merit to attaining bodhi is skillful means.
His aspiration for bodhi is earnest wishing.
His indestructibility is power.
His understanding of all dharmas is wisdom-knowledge.
Thus he fully practices all these ten pāramitās.
On the first ground, a Bodhisattva acquires full merit by making great vows.
On the second ground, he removes his afflictions.
On the third ground, he acquires radiant wisdom.
On the fourth ground, he enters the bodhi path.
On the fifth ground, he follows worldly ways.
On the sixth ground, his wisdom that dharmas have no birth shines forth.
On the seventh ground, he fully acquires the merit required for bodhi
And makes all kinds of great vows.
Consequently, on the eighth ground,
He does everything with purity.
Only with great wisdom can a Bodhisattva transcend this hard-to-pass ground.
As if between two worlds [impure and pure],
He is like a Wheel-Turning King who, though untainted by the world,
Has not yet transcended the status of a human.
Only on the eighth wisdom ground
Does a Bodhisattva transcend his mental states.
Then he is like the god-king of a Brahma heaven, who has transcended the status of a human,
And like a lotus flower, which rises above the water, untainted.
Although a Bodhisattva on the [seventh] ground has transcended his afflictions,
He is said to be neither with afflictions nor without afflictions.
Although his afflictions are inactive,
His yet unfulfilled quest for Buddha bodhi means that he is not without afflictions.
He masters all worldly knowledge and skills
And understands worldly texts and theories.
Through training, he is accomplished in
Meditation, samādhi, and transcendental powers.
A Bodhisattva training on the seventh ground
Surpasses riders of the Two Vehicles.
Unlike a Bodhisattva on the first ground, who relies on his vows,
He is like a prince who has fully developed his power.
With such profound attainment, he continues to head for bodhi.
His mind in nirvāṇa, he does not enter nirvāṇa,
Like someone sailing a ship across the ocean,
But not drowned in the water.
No one in the world can understand
The merit he acquires by taking actions with applied wisdom.
As he makes offerings to many Buddhas, he mind becomes more radiant,
Like genuine gold adorned with mixed jewels.
A Bodhisattva on this ground has radiant wisdom,
Like sunlight that can dry the water of one’s love [of being].
He usually becomes the god-king of the sixth desire heaven,
And always teaches and guides sentient beings to acquire true wisdom.
If he makes energetic progress, he enters many samādhis and sees many Buddhas,
Numbering 100,000 koṭi nayuta.
Through the power of his vows, what he can do with ease far exceeds these things.
This is the Far-Going Bodhisattva Ground,
The pure path of wisdom and skillful means.
No god, human, voice-hearer,
Or Pratyekabuddha in the entire world can know it.
1. The Sanskrit name of the sixth ground is abhimukhī-bhūmi. The word abhimukhī means turned toward. On this ground, because a Bodhisattva’s main practice is the wisdom pāramitā (prajñā-pāramitā), prajñā and all samādhis are revealed to him. (Return to text)
2. See Endurance in Accord in the glossary’s Three Endurances in the Dharma. (Return to text)
3. Good actions are the ten good karmas. The requital for good actions is rebirth in the desire realm to take a good life-path. Evil actions are the ten evil karmas. The requital for evil actions is rebirth in the desire realm to take an evil life-path. Motionless actions are meditation at the level of the fourth dhyāna of the form realm, during which the meditator is free from perception, conception, emotion, and breathing. The requital for such meditation is rebirth in the form realm or even in the formless realm. (Return to text)
4. The Samādhi of Vast Emptiness (大空三昧) is a samādhi during which one transcends both the appearances and the emptiness of dharmas, and sees that emptiness does not obliterate appearances. (Return to text)
5. According to text 246, the Chinese version of the Sūtra of Prajñā-Pāramitā for Benevolent Kings to Protect Their Countries, on the fourth through sixth grounds, a Bodhisattva develops Endurance in Accord (T08n0246, 0836c6–25). (Return to text)
6. According to the 80-fascicle Chinese version of the Mahāvaipulya Sūtra of Buddha Adornment, fascicle 50 (T10n0279, 0264c8–14), in empty space there are four wind wheels, called abiding, sustaining, unyielding, and enduring. They are like clouds holding the water wheel above them. The water wheel supports the great earth (Rulu 2012c, 260). (Return to text)
7. Nirmāna-rati Heaven translates into Chinese as Heaven of Conjuring Things for Pleasure. Gods in this heaven conjure sense objects for their enjoyment. (Return to text)
8. Applied wisdom (方便慧) is the same as applied wisdom-knowledge (方便智) introduced in fascicle 36, which is defined in the glossary’s “two kinds of wisdom-knowledge.” (Return to text)
9. The effortless stage of training begins on the eighth ground. (Return to text)
10. See “five coverings” in the glossary. (Return to text)
11. According to text 1522, the Four Supports (四持), or the Four Homes (四家), are (1) prajñā, (2) realization of the true reality of dharmas, (3) eradication of afflictions, and (4) cessation of suffering (T26n1522, 0175c14–15). One’s radiant wisdom (prajñā) leads to realization of the true reality of dharmas. Consequently, one eradicates one’s afflictions and ends one’s suffering. A holy one relies on these Four Supports as his homes. Text 1522 is the Chinese version of the Treatise on the Sūtra of the Ten Grounds, written by Vasubandhu (世親, circa 320–80) and translated from Sanskrit in the Northern Wei Dynasty (386–534) by Bodhiruci (菩提留支, 5th–6th centuries) from India. (Return to text)
12. Dharma illumination (法明) means wisdom-knowledge of the true reality of dharmas. (Return to text)
13. This word “inaction” may refer to parinirvāṇa through inaction (無行般), which is one of the five ways to enter parinirvāṇa for a voice-hearer who has achieved the third fruit, becoming an Anāgāmin, the Never Returner. He is reborn in a pure abode heaven in the form realm. There, he may choose to wait for his afflictions of the form realm and the formless realm to end naturally without any effort on his part, then enters parinirvāṇa (Buddha’s Light Dictionary 1988, 5085a). (Return to text)
14. Abiding in nirvāṇa means abiding in the true reality of dharmas. Entering nirvāṇa means entering parinirvāṇa, the death of an Arhat or a Pratyekabuddha, who has ended his karmic rebirths. A Buddha remains in nirvāṇa that abides nowhere during His life and after His death (also called parinirvāṇa), beyond the duality of existence and nonexistence, and of saṁsāra and nirvāṇa. (Return to text)