Toh 48The Noble Mahāyāna Sūtra “The Teaching on Dreams”

Summary

The Teaching on Dreams records the Buddha’s
description of one hundred and eight signs that may appear to bodhisattvas in
their dreams. These signs indicate not only that those individuals are
bodhisattvas, but also the range of bhūmis on which those bodhisattvas
potentially reside, what obstacles they face, and what means they can use to
overcome them. Many descriptions of the individual signs also include variations
on the main sign that further specify the bodhisattvas’ status. This sūtra
offers a rare, detailed discourse on dream signs and their relation to the
bodhisattva path, making it a uniquely important source on bodhisattva practice
in Mahāyāna literature.

Acknowledgements

This text was translated by Khenpo Kunga Sherab (University of Toronto)
and Ben Wood (St. Francis College). Ben Wood wrote the draft introduction and
Frances Garrett (University of Toronto) served as the project manager.

The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha. Tom Tillemans and Ryan Damron edited
the translation and the introduction, and Ven. Konchog Norbu copyedited the
text. André Rodrigues was in charge of the digital publication process.

The translation of this text has been made possible through the generous
sponsorship of Cosmo Namkha Namgyal Sucharitakul, Kuhn Sucharitakul, and Pema
Choeden Namgyal Abrahams.

Introduction

The Teaching on Dreams is the fourth
text in the Heap of
Jewels (Skt. ratnakūṭa; Tib.
kon brtsegs) collection of sūtras. In
this sūtra the Buddha explains the signs that may appear in the dreams of
individuals on the bodhisattva path. One hundred and eight dream signs are
listed and described in the text, each revealing a bodhisattva’s level of
attainment, the obstacles they may face, and the means they can use to
overcome them. The descriptions generally follow a similar formula that
begins with a description of the sign, the range of bhūmis it indicates, a
statement about the bodhisattvas’ remaining obstacles and practices to
overcome them, and details on the variations of the sign related to each
bhūmi. The highly structured nature of The Teaching on
Dreams distinguishes this sūtra as one of the most methodically
organized expositions of the bodhisattva’s path of training and the
ten-bhūmi scheme.

The Sanskrit word bhūmi (Tib. sa) means “ground,” “level,” or “stage,” and is used in
Mahāyāna contexts to refer to ten stages of training and realization
bodhisattvas must traverse on their way to the awakening of buddhahood. The
sūtra does not provide details on the bhūmis and their respective practices,
and thus presumes an audience already familiar with the topic. Instead, the
sūtra describes how the content of bodhisattvas’ dreams can be interpreted
to determine their status on the ten bhūmis. For a more detailed treatment
of the bhūmis and the related practices of a bodhisattva, see other
essential Mahāyāna sources such as The King of Samādhis
Sūtra,
Unraveling the Intent,
The Jewel Cloud Sūtra, and The
Ten Bhūmis.

The Teaching on Dreams is delivered by
the Buddha Śākyamuni while he resides at Vulture Peak Mountain near Rājagṛha
together with a large assembly of monks, bodhisattvas, and gods. The gods
first request that the Buddha teach on dream signs so that future
bodhisattvas might bolster their resolve to reach full awakening. After
their request, the sūtra’s main interlocutor, the bodhisattva
Vajrapramardin, rises from his seat and reaffirms the gods’ request, this
time in a series of verses that also praise the Buddha.

The Buddha assents to Vajrapramardin’s request and announces that he
will teach the assembly how to recognize practitioners of the bodhisattva
path according to one hundred and eight dream signs. More precisely, the
Buddha presents a series of signs that signal which of the bhūmis
bodhisattvas reside on and what they must do to progress to the higher
bhūmis. The sūtra begins with a list of all one hundred and eight signs,
followed by a detailed presentation of each. Adhering to the same general
pattern, each description begins with a general statement about the sign,
which could, for example, be seeing the Tathāgata in specific circumstances,
or seeing a specific place or object, or bodhisattvas witnessing themselves
performing certain actions, etc. While some of these dreams are part of the
standard dreams found in Indian manuals of dream interpretation, the vast
majority of them have a specific Buddhist flavor. Each sign indicates a specific range of
bhūmis—as few as two or as many as all ten—that the dreaming bodhisattva is
currently on. The Buddha then explains how each sign also denotes the
obstacles they will still face. These obstacles fall into the two broad
categories, those that come from Māra’s influence, and those that come from
the individual’s karmic obscurations. The Buddha then prescribes courses of
action to remedy these impediments, which typically involve cultivating
diligence and other qualities conducive to the path, serving Dharma
teachers, and engaging in practices and actions that better orient them to
the bodhisattva path. In a number of instances, the Buddha also prescribes
the recitation of a discourse referred to as the Three
Sections (Skt. triskandhaka;
Tib. phung po gsum pa). The Teaching on Dreams does not explicitly cite
from this source, making it hard to conclusively identify, but it likely
refers to the three-stage confessional practice used to mend breaches of a
bodhisattva’s discipline, as found in Determining the
Vinaya: Upāli’s Questions.

Following the general explanation of each dream sign and its
implications, most signs also include a set of variations that indicate
specific bhūmis. If one of these variant signs is seen, then the bhūmi that
has been reached may be precisely ascertained. In this way, the formula for
examining dreams taught by the Buddha in The Teaching
on Dreams can be used by bodhisattvas to determine their
progress on the bodhisattva bhūmis, understand what obstructs them, and
apply the appropriate remedies to overcome those obstacles.

The teaching concludes with a set of verses that assert the
incomprehensibility of a bodhisattva’s conduct and warn against judging a
bodhisattva’s behavior. The sūtra then closes with an account of the
benefits of hearing this sūtra for those assembled there, and their
celebration of the Buddha’s instructions.

There is no extant version of The Teaching on
Dreams in Sanskrit. However, the sūtra was translated into
Chinese with the title 淨居天子會 (Jing ju tian zi hui, Taishō 310-4).
Traditionally, this translation is attributed to Dharmarakṣa (Zhu fa hu,
竺法護, ca. 233–310), but the veracity of
this attribution has been questioned. The Tibetan translation preserved in the
Degé Kangyur, and the majority of other Kangyurs, lacks a translator’s
colophon, but the versions in the Lhasa, Narthang, and Stok Palace Kangyurs
report that the text was translated by the Indian master Prajñāvarman and
the Tibetan translator Yeshé Dé. This attribution, as well as the fact that
The Teaching on Dreams is recorded in the
Phangthangma (’phang thang ma) and Denkarma (ldan kar
ma) imperial-period catalogs, indicates
that the Tibetan translation was produced by the early ninth century.

This English translation is based on the Degé Kangyur edition, in
consultation with the versions in the Stok Palace and Phukdrak Kangyurs, as
well as the variants listed in the Comparative Edition (dpe bsdur ma) of the Kangyur. The sūtra is
generally consistent across the Tibetan recensions consulted, but a few
substantive variants have been noted.

The Translation

The Noble Mahāyāna Sūtra

The Teaching on Dreams

Homage to all buddhas and bodhisattvas.

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

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

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

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

“I make this request of you, who are replete with a
hundred good qualities.

I make this request of you, who delights both gods and humans.

I make this request of you, the defeater of Māra.

I make this request of you, supreme doctor to many beings.

“You teach the Dharma with unerring speech.

With learning unsurpassed in the world of beings,

You cut through a hundred thousand doubts.

I make this request of you, who grants sight to beings.

“Incomparable like the sun, you remove darkness;

Pure like the moon, you shine cooling light.

You are unmoved by pleasure and pain, like Mount Meru.

I make this request of you, who has oceanic sublime qualities.

“Like the earth, you bear our wrongdoing.

Like water, you cleanse people’s impurities.

Like fire, you burn away webs of afflictions.

I make this request of you, who does not cycle through the three
worlds.

“Like a doctor, you heal beings.

Like Vaiśravaṇa, you give wealth to those you favor.

Like a cloud, you appease those tormented by thirst.

I make this request of you, valorous teacher with sublime speech.

“Skilled in discipline, you grant happiness upon happiness

To prideful beings beset with painful suffering,

And to villains rife with the stains of harsh afflictions.

I request this boon of you, whom beings call to mind.

“You are worshiped by masters modest and radiant,

Those of steadfast intellect who are realized and reflective.

Unequaled, guileless, and unbiased,

I request this boon of you, whose qualities are oceanic.

“You pacify the afflictions that cause strife among people.

Ever valorous, your beautiful face is a source of joy.

You have a gentle smile and a loving heart.

I make this request of you, who has gone beyond the three worlds.

“With our ten fingers pressed together we make this praise to you.

I appeal to you, Sugata possessing the ten powers.

In accordance with this request, please instruct us

In the conduct of those jewels among beings.

“If they hear what the conduct of awakening is like,

The hosts of gods and humans would adopt it as well.

Please tell me of their signs as I’ve asked,

So that I may know ‘This is a supreme person.’ ”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“If those bodhisattvas have confident eloquence in The Fourfold Accomplishment, they are on the first bhūmi. If they have confident
eloquence in sūtras on accomplishing frugality, they are on the second
bhūmi. If they have confident eloquence in sūtras on various
accomplishments, they are on the third bhūmi. If they have confident
eloquence in sūtras on accomplishing former deeds, they are on the fourth
bhūmi. If they have confident eloquence in sūtras on practicing in the three
times, they are on the fifth bhūmi. If they have confident eloquence in the

perfection of insight
sūtras, they are on the sixth bhūmi. If they have confident
eloquence in the profound sūtras, they are on the seventh bhūmi. If they
have confident eloquence in the ascertainment of all things, consider them
to be on the eighth bhūmi.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Those who come to possess these signs

Are doubtlessly considered great beings.

Even if little is understood of their conduct,

Know their qualities so that faults do not arise.

“Fire may blaze forth from the vast ocean,

And water may spring from the midst of flame,

But I have never seen someone with just one of these signs

Reverse their progress to awakening.

“Mount Meru can be clutched in a snake’s fangs,

And one can visit buddhafields numerous as sand grains in the Gaṅgā.

Such things are indeed possible,

But one with these signs will not turn from the mind of awakening.

“Even if their conduct seems at odds with the bhūmis,

They have not regressed from awakening at all.

No matter how meager a person’s good qualities,

They will reach awakening if moved by pure motivation.

“The realm of space, and likewise the realm of beings;

The wisdom of the buddhas, and likewise the mind of awakening—

Each of these four is beyond measure,

Entirely impossible for worldly people to comprehend.

“That which is recognized as the conduct of a bodhisattva

Should be known as the result of aspirations.

Trying to fathom the inconceivable behavior of beings

Is like measuring the ocean with a blade of grass.

“It is easier for a person who wants to live

To drink from a sea of molten metal

Than for a bodhisattva to be harsh;

For them the suffering would be unfathomable.

“Any ordinary person wishing to be happy,

Whoever they may be, should not get angry

With those who are obscured by karma,

Or who are vexed by Māra.

“Even though it is possible to belittle and revile

The ugly, the dumb, and even the poor,

It is hard to understand a person’s character and conduct,

So do not judge their flaws rashly.

“It is said that when Śāriputra sits alone and practices,

His realization consists of fifty moments of thought.

The Teacher’s mind is limitless in a single moment of thought;

The wise have no ambivalence about this.

“If no arhat understands their own nature,

How can they understand the behavior of beings?

I fully understand others in a mere instant,

So do not belittle those beings.

“I have seen people free of desire

Receive the red robes, put them on,

And then just as quickly, in just a moment, fail.

Who can say what is a fault and what is correct?

“Even though Ajātaśatru killed his father

And tried to kill the Tathāgata,

He was freed from the lower realms with a single thought.

Is there any doubt the king was a sublime person?

“It is the mind that binds and the mind that frees;

There is no fault to be found in this physical body.

Do not be critical when seeing physical encounters;

Purify the body, do not be adversarial.

“Even when gold is crusted with filth,

Its inherent radiance never diminishes.

Likewise, those with certainty never forsake their intention,

Even if they behave in worldly ways.

“Just as a noble person
plays joyfully

With the sons of kings and wealthy merchants,

So it is when in the midst of mundane conduct,

Be it among the gods or in the world.

“If some people consume poison and do not die,

And others hold fire and are not burned,

What need to mention that those who act with wisdom

Are not diminished by the conduct of fools.

“The result of offering this entire trichiliocosm

Filled with śrāvakas and pratyekabuddhas

Is not infinite, as it would be

When presenting a gift to bodhisattvas.

“Once the mind is pure, one is worthy of generosity.

Those with a pure mind are like the victors.

Reflect on the pure motivation intent on awakening

Possessed by those victor-like bodhisattvas.

“If buddhafields numerous as sand grains in the Gaṅgā

Were filled with cowrie shells and offered to the victors,

It would not match or even resemble the merit

Of one who copies this sūtra and keeps it.

“Those who do not forget the mind of awakening

Are rich, prosperous, and live a good life.

Like treasure seekers upon the vast ocean,

They have made a wondrous, bountiful find.

“More so than someone who, for the sake of many beings,

Masters, upholds, and reads all the sūtras,

A person expert in this sūtra

Can overcome ignorance of beings’ behavior.

“If someone desires to reach awakening,

They should strive for it just as is taught here.

They should not praise themselves or insult others,

And with pure motivation train in proper conduct.

“One who delights in solitude and always restrains their senses,

Who maintains diligence and remains aloof from friends and family,

Is committed to kindness and is wise in the ultimate,

And will reach awakening as described here.”

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

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

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

This concludes “The Teaching on
Dreams,” the fourth of the one hundred thousand sections of the
Dharma discourse known as The Noble Great Heap of Jewels.

Colophon

It was translated and finalized by the Indian scholar Prajñāvarman
and the translator-editor Bandé Yeshé Dé and others.

Notes

Bibliography

Source Text

Other Canonical Sources

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