The Ten Grounds
Chapter Twenty-Six -------------
At that time, the World Honored One was in the royal palace in the heaven of the comfort from others’ transformations, in the hall of treasuries of mani jewels, together with a gathering of great Bodhisattvas. All these Bodhisattvas, who were irreversible from anuttarasamyaksambodhi, had assembled from the worlds of the other directions. They dwelt in the states of wisdom in which all Bodhisattvas dwell. They had entered in the place of wisdom which all Bodhisattvas dwell. They had entered the place of wisdom which all Thus Come Ones enter, and diligently practiced without rest. They were well able to manifest all kinds of spiritual penetrations, and all that they did to teach, transform, tame, and subdue living beings was done at the right time. In order to accomplish all Bodhisattvas’ great vows, in all worlds, in all kalpas, in all lands, they diligently cultivated all practices, without slacking even momentarily They were replete with a Bodhisattva’s blessing and wisdom, the aids to the way, by which they universally benefited living beings without shirking. They had arrived at the ultimate shore of a Bodhisattva’s wisdom and expedients.
They manifested entry into birth and death as identical with Nirvana, yet they did not renounce the cultivation of Bodhisattva practices. They were skilled at entering all Bodhisattvas’ dhyanas, liberations, samadhis, samapattis, spiritual penetrations, and clear knowledges. In all they did, they obtained comfort. They acquired all Bodhisattvas’ comfortable spiritual powers, and in an instant, without movement or exertion, they could go to the assemblies of all Thus Come Ones’ Bodhimandas, act as leaders of the assembly, and request the Buddha to speak Dharma.
They protected and upheld the Buddhas’ Proper Dharma wheel. They used a vast, great mind to make offerings to and serve all Buddhas. They always diligently practiced the deeds which all Bodhisattvas practice. Their Bodies universally appeared in all worlds. Their voices reached throughout the Dharma Realms of the ten directions. Their minds’ wisdom was unobstructed. They universally saw the merit and virtue of all Bodhisattvas of the three periods of time. They had already cultivated and obtained perfection. In ineffably many kalpas, they could not completely be described.
Their names were: Vajra Treasury Bodhisattva, Jeweled Treasury Bodhisattva, Lotus Treasury Bodhisattva, Virtue Treasury Bodhisattva, Treasury of Lotus Virtues Bodhisattva, Sun Treasury Bodhisattva, Treasury of Surya Bodhisattva, Treasury of Undefiled Moons Bodhisattva, Treasury of Adornments Universally Manifesting in all Countries Bodhisattva. Treasury of Vairocana Wisdom Bodhisattva, Treasury of Wonderful Virtues Bodhisattva, Treasury of Chandana Virtues Bodhisattva, Treasury of Flower Virtues Bodhisattva, Treasury of Kusuma Virtues Bodhisattva, Treasury of Utpala Virtues Bodhisattva, Treasury of Heavenly Virtues Bodhisattva, Treasury of Blessings and Virtues Bodhisattva, Treasury of Unobstructed Pure Wisdom’s Virtue Bodhisattva, Treasury of Merit and Virtues Bodhisattva, Treasury of Narayana Virtues Bodhisattva, Treasury of Non-defilement Bodhisattva, Treasury of Freedom From Filth Bodhisattva, Treasury of Versatile Eloquence Adornments Bodhisattva, Treasury of Great Bright-Light Nets Bodhisattva, Treasury of Pure, Awesome Virtues’ Light King Bodhisattva, Treasury of Gold Adornments and The Light of Great Merit and Virtues King Bodhisattva, Treasury of Adornments of All Marks’ Pure Virtues Bodhisattva, Treasury of Vajra Blazing Virtues and Adorning Marks Bodhisattva, Treasury of Blazing Light Bodhisattva, Treasury of Light Illumination Constellation King Bodhisattva, Treasury of Empty Space and Unobstructed Wisdom Bodhisattva, Treasury of Unobstructed Wondrous Sounds Bodhisattva, Treasury of Dharani Merit and Virtues to Maintain the Vows of Living Beings Bodhisattva, Treasury of Sea Adornments Bodhisattva, Treasury of Sumeru Virtues Bodhisattva, Treasury of Purity of Merit and Virtues Bodhisattva, The Thus Come One’s Treasury Bodhisattva, Treasury of the Buddhas’ Virtues Bodhisattva, Moon of Liberation Bodhisattva and all the other numberless, limitless, boundless, incomparable, uncountable, indescribable, inconceivable, illimitable, and ineffable multitudes of Bodhisattvas, Mahasattvas, with Vajra Treasury Bodhisattva as their leader.
At that time, Vajra Treasury Bodhisattva received the Buddhas’ spiritual power and entered “The Bodhisattvas’ Great Wisdom Light Samadhi.” After he entered that Samadhi, in each of the ten directions were worlds beyond the number of fine motes of dust in ten million Buddhalands, each of which contained Buddhas to the number of fine motes of dust in ten million Buddhalands, all bearing the same name, “Vajra Treasury.”
All those Buddhas appeared before him and said, “good indeed, good indeed, Vajra Treasury, that you are able to enter this Bodhisattvas’ Great Wisdom Light Samadhi. Good man, this is due to the combined aid of Buddhas throughout the ten directions to the number of fine motes of dust in ten million Buddhalands. It is also due to the power of the basic vows and the awesome spiritual might of Vairocana, Thus Come One, Arhat, of Right and Equal Enlightenment. And it is due to the power of your supreme wisdom. They wish to cause you to have the light to speak all inconceivable Buddhadharmas for all Bodhisattvas, that is, to bring about entry into the ground of wisdom; the gathering in of good roots; the skillful selection of Buddhadharmas.”
“Vast knowledge of all Dharmas; skillful ability to speak Dharma; purification of undiscriminating wisdom; non-defilement of all worldly Dharmas; purification of world-transcending good roots; obtaining inconceivable state of wisdom; obtaining all wisdom and entry to states of wisdom.”
“They also wish to bring about obtaining of Bodhisattvas’ ten grounds from beginning to end: an accurate speaking of the distinctive characteristics of the Bodhisattvas’ ten grounds.”
“Following and being mindful of all Buddhas’ dharmas; cultivating, studying, and discriminating non-outflowing dharmas; cleverly adorning through the light of great wisdom of skillful selection and contemplation; skillful entering the door of decisive wisdom; according to dwelling places manifesting in sequence and speaking without fear; obtaining the light of unobstructed eloquence; dwelling on the ground of great eloquence and having skillful decisiveness; being so mindful of the Bodhisattvas that one never forgets them; maturing all the realms of living beings; being able to pervasively to go to all places and be sure to be enlightened.”
“Good man, you should eloquently discuss these distinctions of d Dharma doors and good and clever methods, which is to say, receiving the Buddhas’ spiritual power, to be aided by the Thus Come Ones’ light of wisdom; to purify one’s own good roots; to universally purify the Dharma Realms; to completely gather in living beings; to deeply enter the dharma body and the wisdom body; to receive all Buddhas’ anointment of one’s crown; to obtain the tallest, largest body in all worlds; to transcend all worldly ways; to purify world-transcending good roots; to perfect the wisdom of all-wisdom.”
At that time the Buddhas of the ten directions bestowed upon Vajra Treasury Bodhisattva a peerless body; bestowed unobstructed eloquence of delight in speech; bestowed skillfully discriminating pure wisdom; bestowed the power of good memory and non-forgetfulness; bestowed skillfully decisive wisdom of understanding; bestowed the wisdom to reach all places and become enlightened; bestowed the power of ease in accomplishing the way; bestowed the Thus Come Ones’ fearlessnesses; bestowed those of all wisdoms’ wisdom of eloquence to contemplate and discriminate all dharma doors; bestowed all Thus Come Ones’ perfected, superior, wonderful adornments of body, speech, and mind. And why? Because, upon obtaining this Samadhi, the dharma is that way; because of the arisal from past vows; because of profound thought being well-purified; because of the wheel of wisdom being well-purified; because of aids of the way being well-accumulated; because of what one does being well-cultivated; because of mindfulness of one as a limitless dharma vessel; because of knowledge that one has pure faith and understanding; because of flawless maintaining and upholding being obtained; because of skillful application of the seal of wisdom of the Dharma Realm.
At that time, all the Buddhas of the ten directions extended their right hands and rubbed Vajra Treasury Bodhisattva on the crown. After they had rubbed his crown, Vajra Treasury Bodhisattva arose from Samadhi and told all the assembly of Bodhisattvas, “Disciples of the Buddha, all Bodhisattvas’ vows are well-decided. They are unadulterated, imperceptible, vast and great like the Dharma Realm, ultimately like empty space, exhausting the boundaries of the future. These Bodhisattvas pervade all Buddhalands and rescue and protect all living beings. They are protected by Buddhas. They enter the grounds of wisdom of all Buddhas of the past, the future, and the present. ”
“Disciples of the Buddha, what are the grounds of wisdom of the Bodhisattvas, Mahasattvas? Disciples of the Buddha, the grounds of wisdom of the Bodhisattvas, Mahasattvas, are of ten kinds, which all Buddhas of the past, the future, and the present have spoken, will speak and are speaking. I also speak them thus.”
“What are the ten? One, the Ground of Happiness; two, the Ground of Leaving Filth; three, the Ground of Emitting Light; four, the Ground of Blazing Wisdom; five, the Ground of Invincibility; six, the Ground of Manifestation; seven, the Ground of Traveling Far; eight, the Ground of Immovability; nine, the Ground of Good Wisdom; ten, the Ground of the Dharma Cloud.”
“Disciples of the Buddha, these ten grounds have been explained, will be explained, and are being explained by all Buddhas of the three periods of time. Disciples of the Buddha, I have not seen any Thus Come Ones in any Buddhalands who do not speak these Ten Grounds. And why? They are the Bodhisattvas’ Mahasattvas’ most superior path to Bodhi. They are also doors of pure dharma light, namely, the detailed explanation of all Bodhisattvas’ grounds. Disciples of the Buddha, this place is inconceivable, namely the wisdom accordingly certified to by Bodhisattvas. ”
At that time, after Vajra Treasury Bodhisattva had finished speaking the names of the Ten Grounds, he remained silent and did not further distinguish them. Thereupon, all the assembly of Bodhisattvas, upon hearing the names of the Bodhisattvas’ Ten Grounds, but not hearing their explanation, all looked up in thirst and had this thought, “What is the cause, and what is the reason, that Vajra Treasury Bodhisattva only speaks the names of the Bodhisattvas’ Ten Grounds yet does not explain them?” Moon of Liberation Bodhisattva, knowing what was being thought by all those in the great assembly, used verses to question Vajra Treasury Bodhisattva, saying:
“Why is it that the pure enlightened one, replete with mindfulness, wisdom, and virtue, speaks of the superior, wondrous grounds, yet with power to do so still does not explain them?
You have decisiveness and judgment, are courageous and are not weak-willed; why do you only name the grounds, without going on then to discuss them?
The wonderful doctrines of the grounds, all those assembled wish to hear; their minds show no trace of cowardice, they wish you to speak them in detail.
The multitudes assembled are all pure, devoid of laxness, stern they are and clear, able to be solid and unmoving, with merit, virtue, wisdom, all endowed.
Mutually they look to you in reverence, all of them intent with upward gaze, like bees that are mindful of their honey, like thirsty people thinking of sweet dew.”
At that time, the Greatly Wise and Fearless Bodhisattva, Vajra Treasury, having heard what was said, and wishing to make the assembled multitudes happy, for all disciples of the Buddha, used verses and said:
“The deeds of Bodhisattvas’ grounds of practice, are sources most supreme of Buddhas all; clear discussion of them in detail is foremost, rare, and hard to come upon.
Their subtleties are difficult to see, apart from thought, they go beyond the mind; the states and realms of Buddhas that appear; cause those who hear to be confused and doubt.
If one holds the mind like Vajra, with deep faith in the Buddhas’ foremost wisdom, knowing that the mind-ground lacks a self, one can hear these d Dharmas most supreme.
Like pictures that are painted in the air, like traces of the wind in empty space, the wisdom of the muni is that way, its distinctions very hard for one to see.
I am mindful that the wisdom of the Buddhas is superior beyond conception; there’s no one in the world who can receive it.
Silent, then, am I and do not speak.”
At that time, when Moon of Liberation Bodhisattva heard this said, he addressed Vajra Treasury Bodhisattva, saying, “Disciple of the Buddha, the multitudes are already gathered here. They all have well purified the depths of their minds and have well cleansed their thoughts. They have well cultivated many practices. They have well accumulated the aids to the path. They have been well able to draw near hundreds of thousands of millions of Buddhas. They have accomplished limitless good roots of merit and virtue. They have cast off all stupidity and doubt. They have no defilements. They have deep faith and understanding. Within the Buddhadharmas , they do not follow other teachings. All is well, disciple of the Buddha; you should receive the Buddhas’ spiritual power and speak. All these Bodhisattvas will be able to certify as knowing all these profound places. ”
At that time, Moon of Liberation Bodhisattva, wishing to restate his meaning, spoke verses, saying:
“We wish you to speak of the most tranquil, Bodhisattvas’ practices unsurpassed, discriminating each and every ground, wisdom pure, and accomplishment of proper enlightenment.
This assembly is free from all defilements; their determination and understanding are bright and pure. They have served limitless Buddhas. They can know the meaning of these grounds.”
At that time, Vajra Treasury Bodhisattva said, “Disciples of the Buddha, although the assembly gathered here, all have well purified their thoughts, have cast off stupidity and doubt, and in the deeply profound Dharma they do not follow others’ teachings, there are still other living beings with deficient wisdom, who, upon hearing these profound and difficult-to-conceive-of matters, would give rise to more doubts, and, in the long night, they would suffer much distress. I take pity upon them and, therefore, remain silent.”
At that time, Vajra Treasury Bodhisattva, wishing to restate his meaning, spoke verses, saying:
“Although these multitudes have pure, vast wisdom, and their profound and sharp understanding can make decisive choices, their minds unmoving like the king of mountains, and cannot be overturned, like the great sea.
There are those who have not practiced long nor yet understood, they practice with consciousness, not with wisdom. Hearing this they will doubt and fall into bad paths. I take pity on them and, therefore, do not speak.”
At that time, Moon of Liberation Bodhisattva again addressed Vajra Treasury Bodhisattva, saying, “Disciple of the Buddha, I hope you will receive the Buddhas’ spiritual power and explain in detail these inconceivable d Dharmas. These people should obtain the Thus Come Ones’ protection and mindfulness and give rise to faith and receptivity. And why? When one explains the Ten Grounds, the d Dharma of all Bodhisattvas is that way: that they obtain the Buddhas’ protection and mindfulness. Because they obtain the Buddhas’ protection and mindfulness, they can be courageous about these grounds of wisdom. And why? These are the Bodhisattvas’ most initial practices for accomplishing all Buddhas’ Dharmas.
Just as written words which say numerous things are based upon an alphabet, in that alphabet is fundamental to them and none of them departs from it in the slightest, so too, disciple of the Buddha, all Buddhas’ Dharmas are based upon the Ten Grounds in that the Ten Grounds are fundamental to them. Through successful cultivation of them, one obtains all wisdom. Therefore, disciple of the Buddha, I wish you would explain them. These people will certainly be protected by the Thus Come Ones and caused to believe and receive these Dharmas.”
At that time, Moon of Liberation Bodhisattva, wishing to restate his meaning, spoke verses, saying:
“Good indeed, disciple of the Buddha, I wish you would proclaim all the grounds of practice to approach and enter Bodhi; of all the comfortable Honored Ones throughout the ten directions, none is not proactive of and mindful of the basic roots of wisdom.
Secured in them, that wisdom is also fundamental; all the Buddhas’ Dharmas are produced from them; just as written words are comprised by alphabets, so, too, the Buddhas’ Dharmas are based upon these grounds.”
At that time, all the assembly of great Bodhisattvas, simultaneously and with a single sound, spoke verses to Vajra Treasury Bodhisattva, saying:
“You of superior, wondrous wisdom undefiled, of boundless, discriminating eloquence, please proclaim profound and wonderful words, interactive with the foremost meaning.
You who mindfully maintain pure practices, and are replete with virtues from Ten Powers, with eloquence to discriminate the meanings, please explain the most superior grounds.
With Samadhi and precepts joined to form upright thought, free from arrogance as well as deviant view, this assembly has no doubts in mind, and only wants to hear them well explained.
As one thirsty thinks of icy water, as one hungry dreams about good food, as one sick reflects on wholesome medicine, as a bee is greedy for good honey.
So, too, do we in just that way, wish to hear these Dharmas of sweet dew.
Good, indeed, one of wisdom vast and great, please tell us how to enter the Ten Grounds, accomplishing Ten Powers without obstruction, and the well-gone ones’ practices, one and all.”
At that time, the World-Honored One, from between his eyebrows, emitted a pure light, named “Blazing Light of Bodhisattvas’ Powers,” with hundreds of thousands of asamkhyeyas of lights as its retinue, which universally illumined all the worlds throughout the ten directions, pervading absolutely everywhere. The sufferings of the three ve vil paths all ceased to be. It also illuminated the assemblies of all Thus Come Ones, manifesting all Buddhas’ inconceivable powers. It also illuminated the persons of all Bodhisattvas speaking d Dharma with the aid of all Buddhas throughout all worlds in the ten directions. When finished doing that, it formed a great platform of nets of clouds of light high in empty space and remained there.
At that time, all the Buddhas of the ten directions also in that way, from between their eyebrows emitted pure lights. Those lights’ names, retinues, and actions were all the same as that one’s. Moreover, they illumined the Buddhas and great assemblies of this Saha World and the person of Vajra Treasury Bodhisattva upon his lion’s throne, and high in empty space, they formed a large platform of nets of clouds of lights. At that time, within the platform of light, through the Buddhas’ awesome spiritual might, were spoken verses, saying:
“The Buddha, with no equal, just like empty space, of ten powers limitless, of merit and virtue supreme; among people most victorious, superior in the world: that Shakya Lion’s Dharmas are what gives them aid.
Disciple of the Buddha, receive all Buddhas’ strength, set forth this king of Dharmas’ treasury most supreme: all grounds’ extensive wisdom, practices wondrous and supreme, through Buddhas’ awesome spirit, discriminate and speak.
Those who have the aid of all the well-gone ones, should obtain these d Dharma jewels entering their minds; that all grounds undefiled, in order be completed, one must possess as well Thus Come Ones’ Ten-fold Power.
Though one may dwell in blazes of kalpas like the sea, if able to accept them, one doubtless hears these d Dharmas: but those who harbor doubts, and who have no faith, will never come to hear the meanings such as these.
Please do explain the Grounds, the way to supreme wisdom, enter, dwell within, unfold successive cultivation; from states of cultivation arises Dharma wisdom, to benefit and aid each and every living being.”
At that time, Vajra Treasury Bodhisattva contemplated in the ten directions, and, in order to cause those in the great assembly to increase their pure faith, spoke verses, saying:
“The ways of the Thus Come Ones, great immortals, are subtle, wonderful, and hear to comprehend; not thought, they are apart from every thought: those seeking them in seeing, can’t attain them.
They are not produced, and they are not destroyed; pure of nature are they, and they are always still. Of people undefiled, intelligent, and wise, they are the place of practice, of their wisdom.
Their own nature basically is empty and still; non-dual it is, but it is also unending; when liberated and set free from all the destinies, one dwells within the identity that is Nirvana.
They are not beginning, nor middle, nor end; they are not expressible in words; they transcend the three periods of time; their characteristics are like empty space.
The still extinction which the Buddhas practice cannot be described in words. The practice of the grounds is also thus: difficult to express, difficult to accept.
The Buddhas’ states that arise from wisdom, are not thought and leave the path of the mind. They are not the doors of skandhas, realms, or places: the wise know intellect does not reach them.
As the traces of a bird in empty space, are difficult to express, difficult to discern, so, too, are the Ten Grounds’ meanings incomprehensible to mind and thought.
They who from compassion, kindness, and the power of vows, appear and enter the practices of the grounds; gradually reach perfection of the mind: wisdom’s practices are not reflection’s realm.
Such states as these are difficult to perceive; they can be known but cannot be expressed; through the Buddhas’ power they are proclaimed. You should receive them with all reverence.
Wisdom such as this enters the practices; millions of aeon’s speaking does not exhaust them. I now merely speak them in a general way: the true and actual meanings are unending.
With a single mind, await in reverence, while I receive the Buddhas’ power and speak the supreme Dharmas’ subtle, wondrous sounds, with analogies and words appropriate.
Every Buddha’s limitless spiritual powers all come to be embodied by me! These places are difficult to express; I shall now speak a small portion.”
“Disciples of the Buddha, suppose there are living beings who have deeply planted good roots, well cultivated all practices, well accumulated the aids to the way, well made offerings to all Buddhas, well collected white, pure Dharmas, been well gathered in by good and wise advisors, have well purified deep thought, have established great resolutions, have brought forth vast, great understanding, have manifested kindness and compassion, in order to seek the wisdom of the Buddhas, in order to obtain the ten powers, in order to obtain the great fearlessnesses, in order to obtain the Buddhas’ Dharmas of equality, in order to rescue all those in the world, in order to purify great kindness and compassion, in order to obtain the wisdom without residue of the ten powers, in order to purify all Buddhalands without obstruction; in order to know all the three periods of time in a single thought, in order to turn the great Dharma wheel without fear.”
“Disciples of the Buddha, when Bodhisattvas bring forth those kinds of thoughts, they put compassion foremost. Their wisdom increases. They are drawn in by good and clever expedients. They maintain most superior deep thoughts. They contemplate and distinguish the limitless powers of the Thus Come Ones. With the power of courage and the power of wisdom their unobstructed wisdom manifests. They have compliant and spontaneous wisdom. They can accept all Buddhas’ Dharmas. They use wisdom to teach and transform. That is vast and great as the Dharma Realm, ultimately like empty space, to the exhaustion of the boundaries of the future.”
“Disciples of the Buddha, when Bodhisattvas first bring forth those kinds of thoughts, they immediately transcend the ground of ordinary people and enter the position of a Bodhisattva. They are born in the household of the Thus Come Ones. No one can pronounce any faults in their lineage. They abandon the worldly destinies and enter the way of world-transcendence. They obtain the d Dharmas of Bodhisattvas. They dwell in the places of Bodhisattvas. They enter into the sameness of the three periods of time. Within the Thus Come Ones’ family, they are certain to obtain unsurpassed Bodhi.”
“When Bodhisattvas dwell in d Dharmas such as those, it is called Dwelling on the Bodhisattvas’ Ground of Happiness, because of the connection with non-moving.”
“Disciples of the Buddha, when Bodhisattvas dwell on the Ground of Happiness, they accomplish much happiness, much pure faith, much delight, much bliss, much elation, much enthusiasm, much courage, much freedom from contention, much absence of troubling, much absence of anger.”
“Disciples of the Buddha, when Bodhisattvas dwell on the Ground of Happiness, they give rise to happiness because to they are mindful of all Buddhas. They give rise to happiness because they are mindful of all Buddhas’ Dharmas. They give rise to happiness because they are mindful of all Bodhisattvas. They give rise to happiness because they are mindful of all Bodhisattvas’ practices. They give rise to happiness because they are mindful of the purity of all paramitas. They give rise to happiness because they are mindful of the supremacy of all Bod hisattvas’ grounds. They give rise to happiness because they are mindful of all Bodhisattvas’ indestructibility. They give rise to happiness because they are mindful of the Thus Come Ones’ teaching and transforming of living beings. They give rise to happiness because they are mindful of the ability to benefit living beings. They give rise to happiness; because they are mindful of entry into all Thus Come Ones’ wisdom and expedients. ”
“They also have this thought, ‘I give rise to happiness, because I have turned away from and left all worldly states. I give rise to happiness, because I draw near to all Buddhas. I give rise to happiness, because I have left all grounds of ordinary people far behind. I give rise to happiness, because I draw the grounds of wisdom. I give rise to happiness, because I have eternally cut off all evil destinies. I give rise to happiness, because I am a place of reliance for all living beings. I give rise to happiness, because I see all Thus Come Ones. I give rise to happiness, because I give rise to the experiences of all Buddhas. I give rise to happiness, because I enter into sameness with all Bodhisattvas. I give rise to happiness, because I have left all alarming, hair-raising, and other such experiences far behind.”
“And why? Once these Bodhisattvas attain the Ground of Happiness, they leave all fears behind. That is to say: fear of not staying alive, fear of a bad reputation, fear of death, fear of the evil destinies, fear of the awesome virtue of the great assembly. All such fears are eternally left behind.”
“And why? It is because these Bodhisattvas are free from the thought of self. They do not even cherish their own bodies, how much the less wealth and possessions. Therefore, they have no fear of not staying alive. They do not seek offerings from others, but only give to other living beings. Therefore, they have no fear of a bad reputation. They have left the view of self far behind, and have no thought of self. Therefore, they have no fear of death. They themselves know that after death they certainly will not be apart from the Buddhas and Bodhisattvas. Therefore, they have no fear of the evil destinies. Their intent and inclinations in all worlds are unequalled, how much the less surpassed. Therefore, they have no fear of the awesome virtue of the great assembly. Bodhisattvas in that way leave all alarming, hair-raising experiences far behind.”
“Disciples of the Buddha, these Bodhisattvas take great compassion as foremost. They have vast, great intent and inclinations which cannot be destroyed. They intensely and diligently cultivate all good-roots, which become accomplished.”
“That is, through increasing faith; through augmenting pure faith; through pure understanding; through decisive faith; through becoming sympathetic; through accomplishing great kindness; through having no weariness or laziness of mind; through adornment with repentance and reform; through accomplishing forbearance; through respectfully heeding the Buddhas’ instructions; through cultivating and accumulating good roots day and night without becoming tired; through drawing near good knowing advisors; through constant delight in the Dharma; through seeking learning without satiation; through properly contemplating in accord with the Dharma one has heard; through having no reliance or attachment of mind; through not hankering after profit, fame, or respect; through not seeking the necessities of life; through bringing forth the jewel-like thought without satiation; through seeking the ground of all knowledge; through seeking the Thus Come Ones’ power, fearlessnesses, and the Dharmas special to a Buddha.”
“Through seeking all Paramitas, Dharmas that aid the way; through freedom from all flattery and deceit; through being able to practice as is spoken; through always guarding true speech; through not defiling the Thus Come Ones’ household; through not renouncing the Bodhisattva precepts; through bringing forth the thought for all knowledge, unmoving like the king of mountains; through not abandoning all worldly matters, yet accomplishing the Way of world-transcendence; through accumulating assisting Bodhi-share Dharmas without weariness; through constantly seeking the superiorly superior, especially supreme way.”
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