大方廣佛華嚴經

(1) Nayutas of assemblies of the Pure Abode devas

Heard of the supreme practices within the Ninth Ground;

Rejoicing exultantly in the sky,

They all reverently made offerings to the Buddha.

Inconceivable assemblies of bodhisattvas

Also rejoiced greatly in the sky;

Together they lit the finest delightful incense,

Perfuming the entire assembly and rendering it pure.

The Sovereign Deva Kings and their celestial hosts,

Countless hundreds of millions, gathered in the sky,

Scattering celestial robes everywhere as offerings to the Buddha;

Hundreds of thousands of myriad kinds fluttered down.

Celestial maidens, infinite in number,

All joyfully made offerings to the Buddha;

They played many kinds of sublime music

And praised him with these words:

The Buddha's body sits peacefully in a single land,

Yet manifests a body in every world;

His dignified bodily marks number countless hundreds of millions,

Filling the vast Dharma Realm everywhere.

From a single pore he emits radiant light,

Dispelling everywhere the darkness of worldly afflictions;

The motes of dust in all worlds might be numbered,

But the number of these rays cannot be measured.

Some behold the Tathagata endowed with the marks and excellent characteristics,

Turning the unsurpassed, supreme wheel of the true Dharma;

Some behold him journeying through the Buddha lands;

Some behold him quiescent, peaceful, and unmoving;

Sometimes he manifests dwelling in the Tusita Palace;

Sometimes he manifests descending to be born and entering his mother's womb;

Sometimes he manifests abiding in the womb or emerging from it,

Causing these things to be seen throughout measureless lands;

Sometimes he manifests renouncing the household life and cultivating the worldly path;

Sometimes he manifests attaining perfect enlightenment at the bodhimanda;

Sometimes he manifests teaching the Dharma or entering nirvana,

Causing all throughout the ten directions to behold him.

Just as an illusionist skilled in magical arts

Manifests many things before a great assembly,

So too does the wisdom of the Tathagata

Manifest bodies everywhere throughout the world.

The Buddha abides in the exceedingly profound true nature of dharmas,

Quiescent, signless, and equal to space;

Yet within the ultimate truth

He manifests many deeds and practices.

All the Buddha's deeds for the benefit of sentient beings

Come into being in reliance upon the nature of dharmas;

Characteristics and non-characteristics do not differ,

And when penetrated to their ultimate end, all are without characteristics.

Whoever wishes to attain the wisdom of the Tathagata

Must abandon all deluded discrimination,

Fully comprehend that existence and nonexistence are equal,

And swiftly become the Great Guide of devas and humans.

The measureless, boundless hosts of celestial maidens,

Having offered praise through music, song, and speech,

Became peaceful and joyful in body and mind,

And stood silently gazing up at the Tathagata.

Thereupon, Bodhisattva Liberation Moon,

Knowing that all the assembled multitude had become silent,

Turned toward Vajragarbha and made this request:

O truly fearless, authentic disciple of the Buddha!

Concerning the passage from the Ninth Ground into the Tenth Ground,

All its merits and aspects of practice,

Even its spiritual powers, wisdom, and transformations—

Please proclaim them for the great assembly.

Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon: “Disciple of the Buddha! Having thus examined and awakened through measureless wisdom from the First Ground through the Ninth Ground, a great bodhisattva skillfully reflects and cultivates, perfectly fulfills wholesome dharmas, gathers boundless factors conducive to the path, increases great merit and wisdom, extensively practices great compassion, knows the distinctions among worlds, enters the dense forest of the realm of sentient beings, enters the realm of the Tathagata, accords with the Tathagata's practice of quiescence, and constantly contemplates the Tathagata's powers of wisdom, fearlessnesses, and distinctive qualities. This is called attaining the consecrated station of the wisdom of all modes.

“Disciples of the Buddha! When a great bodhisattva, through such wisdom, enters the Ground of Consecration, the bodhisattva immediately attains the samadhi of freedom from defilement, the samadhi of entering the distinctions of the Dharma Realm, the samadhi of adorning the bodhimanda, the samadhi of the radiance of flowers of all modes, the samadhi of the ocean treasury, the samadhi of the ocean seal, the samadhi of the vast realm of space, the samadhi of contemplating the intrinsic nature of all dharmas, the samadhi of knowing the mental activities of all sentient beings, the samadhi in which all Buddhas appear directly before one, and hundreds of myriads of countless samadhis such as these, all of which become manifest.

In entering and emerging from each of the foregoing gateways of samadhi, this bodhisattva attains skillful mastery. The bodhisattva also clearly understands the distinctions among all the functions of samadhi. The final samadhi is called receiving the supreme consecration of all-wisdom.

“When this samadhi becomes manifest, a great precious lotus suddenly appears. This lotus is as vast as a million great trichiliocosms. It is adorned with all kinds of wondrous jewels and surpasses every worldly realm. It arises from supramundane roots of goodness and is formed through practices that know all dharmas to be illusory in nature. It constantly emits light that illuminates the entire Dharma Realm and is something unattainable even in the celestial realms.

“The stem of this lotus is made of vaidurya mani jewels, its dais of kingly sandalwood, its stamens of agate, and its petals of Jambunada gold. All jewels form its treasury, and a jeweled net is spread above it. This flower constantly emits measureless light and is surrounded by a retinue of lotuses as numerous as the motes of dust in ten great trichiliocosms.

“At that time, this bodhisattva takes a seat upon the lotus, the dimensions of the bodhisattva's body corresponding to those of the flower. A measureless retinue of bodhisattvas sits upon the other lotuses. Each attains a million samadhis, and all single-mindedly turn toward the great bodhisattva and gaze in reverence.

“Disciples of the Buddha! When this great bodhisattva and the retinue sit upon the lotuses, their light and voices extend throughout the Dharma Realm of the ten directions. All worlds quake; beings in the evil destinies are freed from suffering; the lands become pure and adorned; bodhisattvas of the same practice gather like clouds; the music of devas and humans resounds simultaneously; all sentient beings attain peace and joy; and inconceivable offerings are presented to the Buddhas. The Buddhas and all their assemblies are fully revealed.

“Disciples of the Buddha! As this bodhisattva sits upon the great lotus throne, hundreds of myriads of countless rays of light stream from beneath the bodhisattva's feet, illuminating all the great hells throughout the ten directions and extinguishing the sufferings of their beings. From the knees stream hundreds of myriads of countless rays, illuminating all animals throughout the ten directions and extinguishing the sufferings of their beings.

From the navel stream hundreds of myriads of countless rays, illuminating the realms of King Yama throughout the ten directions and extinguishing the sufferings of their beings. From both sides of the waist stream hundreds of myriads of countless rays, illuminating all human realms throughout the ten directions and extinguishing the sufferings of their beings. From between the hands stream hundreds of myriads of countless rays, illuminating all the palaces of devas and asuras throughout the ten directions.

From the shoulders stream hundreds of myriads of countless rays, illuminating all sravakas throughout the ten directions. From the neck and back stream hundreds of myriads of countless rays, illuminating the bodies of all pratyekabuddhas throughout the ten directions. From the face stream hundreds of myriads of countless rays, illuminating bodhisattvas from those who have first given rise to the aspiration for enlightenment through those on the Ninth Ground.

From between the eyebrows stream hundreds of myriads of countless rays, illuminating consecrated bodhisattvas throughout the ten directions. This light causes all the palaces of Mara to disappear from view.

“From the crown of the head stream rays as numerous as the motes of dust in hundreds of myriads of countless great trichiliocosms. They illuminate the bodhimandas and assemblies of the Buddhas in all worlds throughout the ten directions, circumambulate them clockwise ten times, and then remain suspended in space, forming a net of light called Blazing Radiance, which brings forth offerings to be presented to the Buddhas. The offerings possessed by other bodhisattvas, from those who have first given rise to the aspiration for enlightenment through those on the Ninth Ground, cannot compare with these.

“Before the assembly of every Buddha throughout the ten directions, this net of light rains down fine fragrances, flower garlands, garments, banners, pennants, jeweled canopies, and various ornaments fashioned from mani pearls as offerings to the Buddha.

“All the foregoing offerings are born from supramundane roots of goodness and surpass every worldly realm. Any sentient being who sees and knows of this will attain irreversibility on the path to unsurpassed enlightenment.”

O sons of the Buddha! After this great radiance had manifested such offerings, it circled all the worlds of the ten directions and the bodhimandas of all the Buddhas ten times, then entered through the feet of the Buddha. At that time, the Buddhas and bodhisattvas knew that in that world there was a great bodhisattva capable of performing such vast practices and attaining the stage of Consecration.

O sons of the Buddha! At that time, immeasurable and boundless bodhisattvas from the ten directions, up to those on the Ninth Ground, all assembled in clouds around this great bodhisattva, reverently making offerings and single-mindedly observing him. As they observed him, all those bodhisattvas immediately attained ten thousand samadhis.

At that time, the bodhisattvas of Consecration throughout the ten directions emitted from the auspicious mark upon their vajra-adorned chests a great radiance called Capable of Destroying the Enmity of Mara, accompanied by countless millions of rays of light. It illuminated the ten directions and manifested immeasurable spiritual transformations. Thereafter, this radiance returned and entered the vajra-adorned chest of the great bodhisattva. When the radiance had entered him, the power of this great bodhisattva’s wisdom increased a hundred thousandfold.

Then the Buddhas of the ten directions emitted from between their brows a pure radiance called Increasing the Spiritual Powers of All-Wisdom, accompanied by countless rays of light. It illuminated all the worlds of the ten directions, circled them ten times to the right, manifested the vast sovereignty of the Tathagatas, and awakened immeasurable hundreds of thousands of kotis of nayutas of bodhisattvas. It caused all Buddha-lands to quake, extinguished all suffering in the evil destinies, concealed all the palaces of Mara, and revealed every place where the Buddhas realized bodhi, together with the majestic adornments of the assemblies at their bodhimandas.

After this radiance had illuminated all worlds throughout empty space and the Dharma-realm, it came to the Dharma assembly of this great bodhisattva, circled it many times to the right, and manifested manifold adornments. Having manifested them, it entered the crown of this great bodhisattva’s head. The accompanying rays of light likewise entered the crowns of the other bodhisattvas’ heads.

At the very moment when the radiance of the Buddhas entered his head, this great bodhisattva attained millions of samadhis that he had never attained before. This is called attaining the stage of Consecration, entering the realm of the Buddhas, perfecting the ten powers, and being numbered among the Buddhas.

O sons of the Buddha! It is like a Wheel-Turning Sage King whose principal queen gives birth to a crown prince. When the crown prince’s bodily marks have fully matured, the king has him sit upon a wondrous jeweled seat mounted on a precious white elephant. He spreads a great jeweled net canopy, raises large banners, burns incense, scatters flowers, performs various kinds of music, and fills a golden vessel with water from the four seas. The king takes this golden vessel and pours the water of the four seas over the crown prince’s head. This is called the rite by which the crown prince receives the royal office and joins the ranks of consecrated kshatriya kings. He can then fully practice the ten wholesome paths and is also called a Wheel-Turning Sage King.

The Consecration of a great bodhisattva is likewise. Because the wisdom-water of the Buddhas is poured upon his head, it is called Consecration; because he has perfected the Tathagata’s ten powers of wisdom, he joins the ranks of the Buddhas.

O sons of the Buddha! This is called the bodhisattva’s great wisdom of consecration. Through this great wisdom of consecration, the bodhisattva can perform immeasurable hundreds of thousands of myriads of kotis of nayutas of difficult practices and increase immeasurable wisdom, merit, and virtue. This is called dwelling upon the Dharma Cloud Ground.

O sons of the Buddha! The great bodhisattva on this Dharma Cloud Ground knows in accordance with reality the accumulation of the desire realm, the accumulation of the form realm, the accumulation of the formless realm, the accumulation of worlds, the accumulation of the Dharma-realm, the accumulation of the conditioned realm, the accumulation of the unconditioned realm, the accumulation of the realm of sentient beings, the accumulation of the realm of consciousness, the accumulation of the realm of empty space, the accumulation of the realm of nirvana, the accumulation of views, afflictions, and activities, the accumulation of the formation and destruction of worlds, the accumulation of the practices of shravakas, the accumulation of the practices of pratyekabuddhas,

the accumulation of the practices of bodhisattvas, the accumulation of the Tathagata’s powers, fearlessnesses, physical body, and Dharma-body, the accumulation of wisdom encompassing all modes, the accumulation of manifesting the attainment of Buddhahood and turning the Dharma wheel, and the accumulation of wisdom that decisively discerns all dharmas.

In brief, this great bodhisattva knows all accumulations through all-wisdom.

O sons of the Buddha! With such supreme and surpassing awakened wisdom, this great bodhisattva knows in accordance with reality the transformations of sentient beings’ karma, the transformations of afflictions, the transformations of views, the transformations of worlds, the transformations of the Dharma-realm, the transformations of shravakas, the transformations of pratyekabuddhas, the transformations of bodhisattvas, the transformations of Tathagatas, and all transformations involving discrimination and non-discrimination.

He also knows in accordance with reality the sustaining power of the Buddha, the sustaining power of the Dharma, the sustaining power of the Sangha, the sustaining power of karma, the sustaining power of afflictions, the sustaining power of vows, the sustaining power of offerings, the sustaining power of practice, the sustaining power of kalpas, and the sustaining power of wisdom.

He also knows in accordance with reality the Buddhas’ entry into subtle wisdom: the subtle wisdom of cultivation, the subtle wisdom of passing away, the subtle wisdom of taking birth, the subtle wisdom of renunciation, the subtle wisdom of manifesting spiritual powers, the subtle wisdom of sustaining the lifespan, the subtle wisdom of entering nirvana, and the subtle wisdom of the abiding of the teaching.

This great bodhisattva also enters the secret domains of the Tathagata: the secret of body, the secret of speech, the secret of mind, the secret of provisions appropriate to the proper and improper times, the secret of bestowing predictions of bodhi upon bodhisattvas, the secret of gathering sentient beings, the secret of the various vehicles, the secret of the differences in the faculties and practices of all sentient beings, the secret of adorning one’s practices, and the secret of practices leading to the attainment of bodhi. He knows all these in accordance with reality.

He also knows the Buddhas’ wisdom of entering kalpas: one kalpa entering countless kalpas, countless kalpas entering one kalpa, a finite number of kalpas entering countless kalpas, countless kalpas entering a finite number of kalpas, a single thought entering a kalpa, a kalpa entering a single thought, a kalpa entering what is not a kalpa, what is not a kalpa entering a kalpa, a kalpa in which a Buddha appears entering a kalpa in which no Buddha appears, a kalpa in which no Buddha appears entering a kalpa in which a Buddha appears, past and future kalpas entering the present kalpa, the present kalpa entering past and future kalpas, a past kalpa entering a future kalpa, a future kalpa entering the present kalpa, a long kalpa entering a short kalpa, and a short kalpa entering a long kalpa.

He also knows the objects of the Tathagata’s entry: the wisdom that enters the paths within a hair, the wisdom that enters particles of dust, the wisdom that enters the realization of perfect enlightenment in the bodies of lands, the wisdom that enters the realization of perfect enlightenment in the bodies of sentient beings, the wisdom that enters the realization of perfect enlightenment in the minds of sentient beings, the wisdom that enters the realization of perfect enlightenment in the practices of sentient beings, the wisdom that enters the realization of perfect enlightenment in accordance with all places, the wisdom that enters the manifestation of universally pervasive practices, the wisdom that enters the manifestation of practices in accord,

the wisdom that enters the manifestation of contrary practices, the wisdom that enters the manifestation of conceivable and inconceivable worldly practices, whether understood or not understood, the wisdom that enters the manifestation of the wisdom of shravakas, the wisdom of pratyekabuddhas, the wisdom of bodhisattva practices, and the wisdom of Tathagata practices.

He knows all such things in accordance with reality.

O sons of the Buddha! This bodhisattva on this ground can realize and enter all the vast and immeasurable wisdom possessed by all the Buddhas.

The great bodhisattva dwelling upon this Dharma Cloud Ground immediately attains the bodhisattva’s inconceivable liberation, unobstructed liberation, liberation of pure observation, liberation of universal illuminating radiance, liberation that penetrates the three periods of time, liberation of the treasury of the Dharma-realm, liberation of the wheel of radiance, and liberation of the realm in which nothing remains. Beginning with these ten gateways of liberation, he also fully accomplishes immeasurable hundreds of thousands of countless gateways of liberation, immeasurable hundreds of thousands of countless gateways of samadhi, immeasurable hundreds of thousands of countless gateways of dharani, and immeasurable hundreds of thousands of countless gateways of spiritual powers.

O sons of the Buddha! This great bodhisattva, having penetrated wisdom through such spiritual powers, accords with immeasurable bodhi and perfects skillful mindfulness-power.

The Buddhas of the ten directions possess immeasurable great Dharma radiances, great Dharma illuminations, and great Dharma rains. In the space of a single thought, this bodhisattva can receive, accept, gather, and retain them all.

It is like the great rain sent down by the naga king Sagara: apart from the great ocean, no other place can receive, contain, gather, or retain its rainwater.

Likewise, with the sole exception of bodhisattvas of the Tenth Ground, no other beings—shravakas, pratyekabuddhas, or even bodhisattvas of the Ninth Ground—are able to receive, retain, and encompass the treasury of the Tathagata’s secret great Dharma radiance, great Dharma illumination, and great Dharma rain.

It is like the great ocean, which can receive, retain, and encompass the torrents of rain poured down by one Dragon King, or two, or three, or even immeasurably many Dragon Kings simultaneously, because the great ocean is immeasurably vast.

Likewise, a great bodhisattva dwelling on the Dharma Cloud Ground can receive, retain, and encompass the great Dharma radiance, Dharma illumination, and Dharma rain proclaimed simultaneously within a single thought by one Buddha or even immeasurably many Buddhas. Therefore, this bodhisattva ground is called the Dharma Cloud Ground.

Bodhisattva Liberation Moon asked: “O Buddha’s son! Within a single thought, how many Buddhas’ great Dharma radiance, Dharma illumination, and Dharma rain can this great bodhisattva receive, retain, and encompass?”

Bodhisattva Vajragarbha said: “O Buddha’s son! This cannot be known through calculation. I shall explain the matter by means of an analogy.

“O Buddha’s son! Suppose that throughout the ten directions, in each direction, there were worlds as numerous as the dust motes in ten ineffable hundreds of thousands of kotis of nayutas of Buddha lands. In those worlds, every being had attained the dharani of retaining what is heard and served as an attendant to a Buddha, foremost in learning among the shravakas, like Bhikshu Great Excellence, attendant to the Buddha Supreme Vajra Lotus. The teachings received by any one being were not received again by any of the others. Could the total number of teachings received by all those beings be measured?”

Bodhisattva Liberation Moon said: “That number would be exceedingly great, immeasurable and boundless.”

Bodhisattva Vajragarbha said: “I shall explain this so that you, O Buddha’s son, may understand. Within a single thought, a bodhisattva on the Dharma Cloud Ground receives, retains, and encompasses from one Buddha the radiance of the Dharma of the path, the Dharma illumination, the Dharma rain, and the treasury of the Dharma of the three periods of time. What this bodhisattva receives surpasses all the teachings retained by all the beings described above to such a degree that those teachings do not amount to one hundredth part, nor can any analogy express the difference.

“As it is with one Buddha, so it is with the Buddhas in worlds as numerous as the dust motes in ineffable hundreds of thousands of kotis of nayutas of Buddha lands, and even in immeasurably and boundlessly more worlds than these. Whatever Dharma radiance, Dharma illumination, Dharma rain, and treasury of the Dharma of the three periods of time each Tathagata possesses, this bodhisattva can receive, retain, and encompass in its entirety. Therefore, this ground is called the Dharma Cloud Ground.

“O Buddha’s sons! Through the power of their own vows, bodhisattvas on this ground raise great clouds of merit and great compassion, resound the thunder of the great Dharma, flash the lightning of wisdom and fearlessness, and manifest bodies of every kind. Within a single thought, they travel throughout lands in the ten directions as numerous as the dust motes in hundreds of thousands of kotis of nayutas of worlds, where they proclaim the great Dharma and crush the armies of Mara.

“Furthermore, in lands as numerous as the dust motes in immeasurable hundreds of thousands of kotis of nayutas of worlds—far exceeding the number mentioned above—they pour down the rain of the great Dharma in accordance with the inclinations of beings’ minds, extinguishing the fires of their afflictions. For this reason, this ground is called the Dharma Cloud Ground.

“O Buddha’s sons! A bodhisattva on this ground, within a single world, manifests the deeds of a Buddha—from descending from Tushita Heaven to taking birth, and even to entering nirvana—in accordance with the minds of the beings who are ready to be liberated.

“They do likewise in two worlds, three worlds, and even in lands as numerous as the dust motes in immeasurable hundreds of thousands of kotis of nayutas of worlds. Therefore, this ground is called the Dharma Cloud Ground.

“O Buddha’s sons! Bodhisattvas on this ground possess luminous wisdom and mastery of spiritual powers. According to their thoughts, they can make a narrow world into a vast world and a vast world into a narrow world; they can make a defiled world into a pure world and a pure world into a defiled world. They can interchange all such immeasurable worlds, whether chaotically situated, successively situated, inverted, or upright.

“Or, according to their thoughts, they can place within a single dust mote a world containing Mount Sumeru, rivers, seas, and so forth, while the form and characteristics of that dust mote remain unchanged and all the worlds within it appear distinctly.

“Or, according to their thoughts, they can manifest within one world the adornments of two worlds, and even the adornments of ineffably many worlds.

“Or, within the adornments of one world, they can manifest two worlds, and even ineffably many worlds.

“Or, according to their thoughts, they can place the beings of ineffably many worlds within one world. Or they can place the beings of one world within ineffably many worlds, without causing any harm to those beings.

“Or, according to their thoughts, they can manifest within a single pore all the adornments of a Buddha’s realm.

“Or, within a single thought, they can manifest bodies as numerous as the dust motes in ineffably many worlds. Each body manifests that same number of hands, and each hand holds flower caskets, incense chests, banners, streamers, and jeweled canopies as numerous as the sands of the Ganges, with which they make offerings to the Buddhas throughout the ten directions. Each body also manifests that same number of heads, and each head manifests that same number of tongues, which, in every thought, praise the virtues of the Buddhas throughout the ten directions.

“Or, according to their thoughts, within a single thought they can manifest throughout the ten directions the attainment of perfect enlightenment, the entry into nirvana, and all the adornments of their lands.

“Or they can manifest their own bodies throughout the three periods of time, while within those bodies immeasurable Buddhas, lands, and all their adornments appear, together with worlds coming into being and passing into destruction.

“Or, from a single pore of their bodies, they can release all currents of wind without harming any beings.

“Or, according to their thoughts, they can transform boundless worlds into one great ocean. Within that ocean they manifest a great lotus, radiant and beautiful, covering immeasurable and boundless worlds. Upon it they manifest all the adornments of the great bodhi tree, and even manifest the attainment of all-aspect wisdom.

“Or, upon their own bodies, they can manifest every kind of light found throughout the worlds of the ten directions—the light of mani jewels, the sun, moon, stars, clouds, lightning, and all other sources of radiance.

“Or, by exhaling through their mouths, they can cause immeasurable worlds throughout the ten directions to tremble without making any beings feel frightened.

“Or they can manifest the calamities of wind, fire, and water throughout the ten directions.

“Or, in accordance with beings’ inclinations, they can manifest physical bodies replete with adornments.

“Or they can manifest a Buddha’s body within their own bodies, or manifest their own bodies within a Buddha’s body. Or they can manifest their own lands within a Buddha’s body, or manifest a Buddha’s body within their own lands.

“O Buddha’s sons! This bodhisattva on the Dharma Cloud Ground can manifest such things, as well as immeasurable hundreds of thousands of kotis of nayutas of other sovereign spiritual powers.

“At that time, the bodhisattvas in the assembly, together with the devas, dragons, the eight classes of beings, the world-protecting Four Heavenly Kings, Shakra, Brahma Kings, devas of the Pure Abodes, Great Sovereign Heavenly Kings, and all the other devas, thought: ‘If a bodhisattva possesses such spiritual powers and such strength of wisdom, what then must the Buddha be like?’

“Bodhisattva Liberation Moon knew the thoughts of the assembly and said to Bodhisattva Vajragarbha: ‘O Buddha’s son! Having now heard of the spiritual powers and strength of wisdom possessed by a bodhisattva of the Tenth Ground, this great assembly has given rise to doubts. Please manifest a small measure of the adornments of a bodhisattva’s spiritual powers in order to dispel the assembly’s doubts.’

“Bodhisattva Vajragarbha then entered the samadhi of the Essential Nature of All Buddha Lands.”

When the Bodhisattva entered samadhi, all the bodhisattvas and the great assembly saw their own bodies within the body of Bodhisattva Vajragarbha. There they clearly saw all the adornments of the great trichiliocosm, which could not be fully described even in a hundred million kalpas. There they also saw a bodhi tree whose circumference extended across one hundred thousand great trichiliocosms and whose height reached one million great trichiliocosms; the canopy formed by its branches extended just as far.

Beneath the tree was a lion throne proportionate to its trunk. Seated upon that throne was the Buddha King of All-Knowing Penetration. The entire great assembly saw the Buddha seated there, fully adorned with all the marks and excellent characteristics, which could not be completely recounted even in a hundred million kalpas.

After manifesting such spiritual power, Bodhisattva Vajragarbha caused the great assembly to return to its former state.

At that time, having witnessed what they had never seen before, the great assembly regarded it as extraordinarily rare and wondrous. They sat silently, single-mindedly gazing upon Bodhisattva Vajragarbha.

Bodhisattva Moon of Liberation said to Bodhisattva Vajragarbha: “O Buddha’s son! This samadhi is exceedingly rare and possesses great power. What is its name?”

Bodhisattva Vajragarbha replied: “This samadhi is called the Essential Nature of All Buddha-Lands.”

He further asked: “What is the scope of this samadhi?”

He replied: “When a bodhisattva cultivates this samadhi, then, according to whatever is contemplated in the mind, the bodhisattva can manifest within their own body Buddha-lands equal in number to the motes of dust in worlds as numerous as the sands of the Ganges, and can furthermore manifest immeasurably and boundlessly more than this number.

O Buddha’s sons! Because a bodhisattva dwelling on this Dharma Cloud Ground attains immeasurable hundreds of thousands of such gateways to great samadhis, the bodhisattva’s body and bodily actions, speech and verbal actions, and mind and mental actions are all inconceivable and immeasurable. The bodhisattva freely exercises spiritual powers, contemplates the three periods of time, abides within the domains of samadhi and wisdom, and freely courses through all gateways of liberation. The transformations produced, the deeds accomplished through spiritual power, the manifestations created through radiance—in brief, even every act of raising or lowering a foot—cannot be known even by a bodhisattva on the Ground of Excellent Wisdom, the rank of Dharma Prince.

O Buddha’s sons! The domain of a bodhisattva on the Dharma Cloud Ground has now been briefly described. If it were explained in detail, it could not be exhausted even throughout immeasurable hundreds of thousands of countless kalpas.

Bodhisattva Moon of Liberation asked: “O Buddha’s son! If the domain of a bodhisattva’s spiritual powers is such as this, what then are the Buddha’s spiritual powers like?”

Bodhisattva Vajragarbha replied: “O Buddha’s son! Suppose someone took a clod of earth from the four continents and then asked whether that clod contained more earth or whether the earth throughout boundless worlds was greater.

“I regard the question you have just asked in the same way.

“The domain of the Tathagata’s wisdom is boundless and unequaled. How could it be compared with that of a bodhisattva?

“Moreover, just as a small amount of earth taken from the four continents could never be compared with all the earth of those four continents, so too, even if the spiritual powers and wisdom of a bodhisattva on the Dharma Cloud Ground were described throughout immeasurable kalpas, only a small portion could be expressed. How much less could the Ground of the Tathagata be described!

“O Buddha’s son! I shall now give you an illustration so that you may understand the domain of the Tathagata.

“Suppose that throughout the ten directions, each direction contained Buddha-lands equal in number to the motes of dust in boundless worlds, and each Buddha-land was densely filled with bodhisattvas on the Dharma Cloud Ground, packed together like sugarcane, bamboo, reeds, rice, sesame, and dense forests. Suppose all these bodhisattvas cultivated the bodhisattva practices for hundreds of thousands of millions of nayutas of kalpas and brought forth wisdom. When all their wisdom was compared with the domain of wisdom of a single Tathagata, it would not equal even one hundredth part of it, nor even one upanishad part.

“O Buddha’s sons! A bodhisattva on this ground abides in such wisdom, not differing from the Tathagata. The bodhisattva’s body, speech, and mind never depart from the power of bodhisattva samadhi. Throughout countless kalpas, the bodhisattva attends upon and makes offerings to all Buddhas. In each and every kalpa, the bodhisattva presents all kinds of offerings to the Buddhas. Supported and protected by the spiritual power of all Buddhas, the radiance of the bodhisattva’s wisdom becomes ever more supreme. Within the dharmadhatu, the bodhisattva skillfully resolves all challenging questions and cannot be overcome by anyone.

“O Buddha’s sons! It is like a goldsmith who fashions ornaments from the finest pure gold and inlays the gold with mani jewels. The Lord of the Heaven of Sovereignty personally wears these ornaments, and none of the ornaments of gods or humans can compare with them.

“A bodhisattva on this ground is likewise. All the wisdom and practices of bodhisattvas from the First Ground through the Ninth Ground cannot compare with those of a bodhisattva on the Tenth Ground.

“The radiance of wisdom of a bodhisattva on this ground can enable sentient beings to advance toward and enter the wisdom of all modes. The radiance of wisdom of bodhisattvas on other grounds cannot do this.

“O Buddha’s sons! It is like the radiance of Maheshvara, King of Heaven, which can cool the bodies of sentient beings and cannot be matched by any other radiance.

“A bodhisattva on this ground is likewise. The radiance of the bodhisattva’s wisdom can enable sentient beings to attain coolness and ultimately abide in the wisdom of all modes. The radiance of wisdom of all shravakas and pratyekabuddhas, and even of bodhisattvas on the Ninth Ground, cannot compare with it.

“O Buddha’s sons! Having become able to abide in such wisdom, this great bodhisattva is further taught by all Buddhas, the World-Honored Ones, concerning knowledge of the three periods of time, knowledge of the distinctions within the dharmadhatu, knowledge that pervades all worlds, knowledge that illuminates all worlds, knowledge that compassionately attends to all sentient beings, and ultimately knowledge that realizes the wisdom of all modes.

“Among the ten paramitas, the bodhisattva on this ground especially excels in the perfection of wisdom. The other paramitas are cultivated according to the bodhisattva’s strength and capacity.

“O Buddha’s sons! This is a brief explanation of the Tenth Bodhisattva Ground, the Dharma Cloud Ground. If it were explained in detail, it could not be exhausted even throughout immeasurable and countless kalpas.

“O Buddha’s sons! A bodhisattva on this ground most often becomes Maheshvara, King of Heaven, exercising sovereignty over all dharmas and skillfully transmitting and teaching the practice of the paramitas to all shravakas, pratyekabuddhas, and bodhisattvas. Amid an assembly gathered to hear the Dharma, the bodhisattva cannot be overcome by challenging questions.

“All practices, such as giving, kind speech, beneficial conduct, and cooperation, never depart from mindfulness of the Buddha, and ultimately never depart from mindfulness of the complete fulfillment of the wisdom of all modes.

“This bodhisattva further reflects: ‘Among all sentient beings, I shall be the foremost and the most excellent, and ultimately shall be a refuge for those who possess the wisdom of all modes.’

“If this bodhisattva increases diligent effort, then in the space of a single thought the bodhisattva attains samadhis equal in number to the motes of dust in ten ineffable hundreds of thousands of millions of nayutas of Buddha-lands, and can manifest an equally vast number of bodhisattvas as an entourage. If the bodhisattva manifests through the power of superior vows, the number exceeds even this and cannot be counted or known even throughout hundreds of thousands of millions of nayutas of kalpas.

“O Buddha’s sons! When the characteristics of the ten grounds successively become manifest before this great bodhisattva, the bodhisattva can enter and realize the wisdom of all modes.

“It is like Lake Anavatapta, the source of the great rivers that flow throughout Jambudvipa. The lake’s waters never run dry but continually increase, ultimately flowing into the ocean and filling it to abundance.

“In the same way, from the bodhicitta of a bodhisattva flow forth roots of goodness and great vows. By means of the four methods of gathering, the bodhisattva gathers and liberates all sentient beings. These roots and vows never become exhausted but continually increase, ultimately entering the ocean of the wisdom of all modes and filling it to abundance.

“O Buddha’s sons! The ten grounds of a bodhisattva are distinguished on the basis of the Buddha’s wisdom, just as ten great mountains arise upon the great earth. They are Snow Mountain, Fragrant Mountain, Vaidharī Mountain, Rishi Mountain, Yugandhara Mountain, Horse-Ear Mountain, Nimiṃdhara Mountain, Chakravada Mountain, Ketumati Mountain, and Mount Sumeru.”

O sons of the Buddha! Just as Fragrant Mountain contains within it every kind of fragrance, which can never be exhausted, so too, in the same way, when a bodhisattva abides on the Stage of Freedom from Defilement, all the bodhisattva’s precepts, practices, and dignified conduct are contained therein and cannot be fully described.

O sons of the Buddha! Just as Mount Vaitāḍhya is composed entirely of precious substances and contains every kind of jewel and gem, which can never be exhausted, so too, when a bodhisattva abides on the Stage of Radiance, all worldly meditative concentrations, spiritual powers, liberations, samadhis, and samapattis are contained within this stage and cannot be fully described.

O sons of the Buddha! Just as Mount of the Seers is composed entirely of jewels and is always inhabited by an inexhaustible number of seers possessing the five spiritual powers, so too, when a bodhisattva abides on the Stage of Blazing Wisdom, all forms of supreme wisdom are contained therein and cannot be fully described.

O sons of the Buddha! Just as Mount Yugandhara is composed entirely of precious substances and is inhabited by an inexhaustible number of yaksha spirits, so too, when a bodhisattva abides on the Stage Difficult to Conquer, every kind of sovereign mastery and miraculous power of wish-fulfillment is contained therein and cannot be fully described.

O sons of the Buddha! Just as Mount Aśvakarṇa is composed entirely of precious substances and contains every kind of fruit, which can never be exhausted, so too, when a bodhisattva abides on the Stage of Manifest Presence, all the fruits realized by shravakas through penetrating the principle of dependent origination are contained therein and cannot be fully described.

Just as Mount Nemiṃdhara is composed entirely of precious substances and is inhabited by an inexhaustible number of mighty naga spirits, so too, when a bodhisattva abides on the Stage of Far-Reaching, the realization of the pratyekabuddhas’ fruit through skillful means and wisdom is entirely contained therein and cannot be fully described.

O sons of the Buddha! Just as Mount Cakravāḍa is composed entirely of precious substances and is inhabited by an inexhaustible host of sovereign beings, so too, when a bodhisattva abides on the Stage of Immovability, all the bodhisattvas’ distinct forms of sovereign mastery over worlds are contained therein and cannot be fully described.

O sons of the Buddha! Just as Mount Ketu is composed entirely of precious substances and is inhabited by an inexhaustible number of asura kings of great majestic power, so too, when a bodhisattva abides on the Stage of Excellent Wisdom, all wisdom concerning the activities, arising, and cessation of the worlds is contained therein and cannot be fully described.

O sons of the Buddha! Just as Mount Sumeru is composed entirely of precious substances and is inhabited by an inexhaustible number of devas of great majestic power, so too, when a bodhisattva abides on the Stage of the Dharma Cloud, the Buddha’s powers of wisdom, fearlessnesses, unique qualities, and all deeds of a Buddha are contained therein and cannot be fully proclaimed.

O sons of the Buddha! These ten jeweled mountains all stand within the great ocean, yet they have different names. The Ten Stages of the bodhisattva are likewise: although all abide within omniscient wisdom, they have different names.

O sons of the Buddha! Just as the great ocean is called the great ocean because it possesses ten characteristics, and its name never changes, these are its ten characteristics: first, it gradually becomes deeper in due sequence; second, it does not retain corpses; third, when the various streams flow into it, they all lose their original names; fourth, it universally has a single flavor; fifth, it contains immeasurable precious treasures; sixth, no one can reach its bottom; seventh, it is vast and immeasurable; eighth, beings of enormous bodies dwell within it; ninth, its tides never exceed their proper bounds; and tenth, although it receives all the waters of great rains, it never overflows.

In the same way, because bodhisattva practice possesses ten characteristics, it is called bodhisattva practice, and its name never changes. These are the ten characteristics: on the Stage of Joy, great vows arise and gradually become ever deeper; the Stage of Freedom from Defilement does not retain any corpse of one who has broken the precepts; on the Stage of Radiance, one abandons the worldly designation arising from birth; the Stage of Blazing Wisdom has the same single flavor as the Buddha’s merit; on the Stage Difficult to Conquer, immeasurable skillful means and spiritual powers arise, becoming precious treasures for the world; on the Stage of Manifest Presence, one contemplates the exceedingly profound principle of dependent origination;

on the Stage of Far-Reaching, one’s awakened wisdom is vast and one skillfully contemplates; on the Stage of Immovability, one manifests vast adornments; on the Stage of Excellent Wisdom, one attains profound liberation, journeys throughout the worlds, and knows things exactly as they truly are without exceeding the proper bounds; and on the Stage of the Dharma Cloud, one can receive all the great Dharmas of the Tathagata without ever becoming weary or satisfied.

O sons of the Buddha! Just as a great mani jewel possesses ten special qualities that make it superior to all other jewels, these are its ten special qualities: first, it is produced from the great ocean; second, it is polished by a skilled artisan; third, it is perfectly round and without defect; fourth, it is pure and without blemish; fifth, it is translucent both within and without; sixth, it is skillfully drilled; seventh, it is strung upon a precious cord; eighth, it is placed atop a lofty banner made of vaiḍūrya; ninth, it emits every kind of light, illuminating all places; and tenth, in accordance with the king’s wishes, it can rain down all kinds of jewels and useful articles, fulfilling the aspirations of the people.

O sons of the Buddha! This bodhisattva is likewise: because of ten qualities, the bodhisattva surpasses all other noble beings. These are the ten qualities: first, bringing forth omniscient wisdom; second, pure and radiant observance of the precepts, ascetic practices, and right conduct; third, perfect and complete dhyanas and samadhis, without deficiency; fourth, pure and stainless practice of the path, free from every impurity; fifth, skillful means and spiritual powers that are lucid both within and without; sixth, wisdom of dependent origination that can skillfully drill through; seventh, being strung upon the cord of the wisdom of skillful means; eighth, being placed atop the lofty banner of sovereign mastery;

ninth, contemplating the practices of sentient beings and emitting the radiance of hearing and retention; and tenth, receiving consecration into the Buddha’s wisdom, entering the ranks of the Buddhas, and being able extensively to perform the deeds of a Buddha for sentient beings.

O sons of the Buddha! This is the Dharma gateway of bodhisattva practice that gathers the merits of all modes of knowledge and omniscient wisdom. Sentient beings who have not cultivated roots of goodness cannot hear it.

Bodhisattva Liberation Moon asked, “How much merit does one gain from hearing this Dharma gateway?”

Bodhisattva Vajragarbha said, “The merit gained from hearing this Dharma gateway is equal to the merit accumulated by omniscient wisdom.”

For without hearing this Dharma gateway of merit, one could not believe, understand, accept, retain, read, or recite it, much less diligently cultivate in accordance with its teachings.

Therefore, one should know that only after hearing this Dharma gateway that gathers the merits of omniscient wisdom can one believe, understand, accept, retain, and cultivate it, and thereafter reach the stage of omniscient wisdom.

At that time, through the Buddha’s spiritual power and because the Dharma is thus, throughout the ten directions, worlds as numerous as the dust motes in ten koṭis of Buddha lands quaked in all eighteen ways. They quaked, quaked universally, quaked universally and equally, and so forth, up to striking, striking universally, and striking universally and equally. Throughout the sky there rained celestial flowers, celestial garlands, celestial garments, celestial precious adornments, celestial standards and banners, and celestial jeweled canopies. Celestial music played in harmonious concert with elegant sounds, and at the same time voices arose praising the merits of the stage of omniscient wisdom.

In all worlds throughout the ten directions, this Dharma was expounded in exactly the same way as it was here, in the palace of the Heaven of Sovereignty over Others’ Emanations in this world.

Moreover, through the Buddha’s spiritual power, beyond worlds in the ten directions as numerous as the dust motes in ten koṭis of Buddha lands, bodhisattvas as numerous as the dust motes in ten koṭis of Buddha lands came to this great assembly and said together: “Excellent! Excellent! Bodhisattva Vajragarbha is able to expound this Dharma.

We too are all named Vajragarbha. Although our worlds are different, they all bear the same name, Vajra Virtue, and our Buddhas all bear the same epithet, Vajra Banner. In our native lands, we each rely upon the majestic power of the Tathagata to expound this Dharma.

The assemblies there are exactly like this one, and the words, phrases, and meanings are no different. Relying upon the Buddha’s spiritual power, we have all come here together to bear witness for you.”

Bodhisattva Vajragarbha surveyed the entire assembly throughout the Dharma-realm of the ten directions. Wishing to praise the aspiration for the wisdom of all modes, to reveal the realm of bodhisattvas, to cultivate the power of bodhisattva practices, to explain the path that embraces the wisdom of all modes, to eradicate all worldly defilements, to bestow omniscience, to reveal the adornments of inconceivable wisdom, to disclose the meritorious qualities of all bodhisattvas, and to make the meaning of these Ten Grounds even more luminous, he relied upon the Buddha’s spiritual power and spoke these verses:

Their minds are quiescent, ever disciplined and gentle,

Impartial and unobstructed like empty space;

Freed from the body’s defiling impurities, they abide in the path—

Children of the Buddha, you should hear of these supreme practices.

For hundreds of thousands of koṭis of kalpas they cultivate goodness,

Making offerings to immeasurable, boundless Buddhas,

And also to the Sangha of śrāvakas and pratyekabuddhas;

For the benefit of sentient beings, they arouse the great aspiration.

Diligently upholding precepts, always gentle and forbearing,

They are fully endowed with conscience, moral dread, merit, and wisdom;

Intent on seeking Buddha-wisdom, they cultivate great understanding,

And, aspiring to attain the Ten Powers, arouse the resolve for enlightenment.

They make offerings to all Buddhas of the three times,

And adorn and purify lands throughout the ten directions;

They clearly know that all dharmas are equal,

And for the benefit of sentient beings arouse the great aspiration.

Abiding on the First Ground, they give rise to this resolve,

Forever leave evil behind, and are always joyful;

Through the power of vows, they extensively cultivate wholesome dharmas,

And through compassionate concern enter the Second Ground.

Complete in moral discipline and learning, they cherish sentient beings,

Washing away defilement so that the mind is luminous and pure;

They contemplate the world ablaze with greed and anger,

And those of vast wisdom ascend to the Third Ground.

All within the three realms is impermanent,

And the suffering body is as though struck by a poisoned arrow;

Weary of the conditioned, they seek the Buddha-Dharma,

And those of vast wisdom enter the Fourth Ground.

Complete in mindfulness and wisdom, they attain knowledge of the path,

And make offerings to hundreds of thousands of immeasurable Buddhas;

Constantly contemplating the most excellent meritorious qualities,

They advance from this stage into the Ground Difficult to Conquer.

With wisdom and skillful means, they contemplate well,

Manifesting in every way to rescue sentient beings;

They make offerings to the Unsurpassed Honored One endowed with the Ten Powers,

And advance into the Ground of Manifest Presence, free from arising.

They know what is difficult for the world to know,

Do not apprehend self or person, and transcend existence and nonexistence;

The Dharma-nature is originally quiescent yet turns according to conditions—

Attaining this wondrous Dharma, they ascend to the Seventh Ground.

Their wisdom and skillful means are vast in mind;

What they do is difficult, they are difficult to subdue, and difficult to fathom;

Though realizing quiescent cessation, they cultivate diligently,

And ascend to the space-like Ground of Immovability.

The Buddhas exhort them to rise from quiescent cessation

And extensively cultivate wisdom and practice in all their aspects;

Complete in the ten masteries, they contemplate the world,

And thereby ascend to the Ground of Excellent Wisdom.

With subtle and wondrous wisdom, they contemplate sentient beings—

The dense forests of their mental activities, karma, and delusions;

Wishing to lead them into the Buddha-path,

They therefore proclaim the Buddha’s treasury of supreme meaning.

Cultivating in sequence, they perfect wholesome practices;

Reaching the Ninth Ground, they are complete in merit and wisdom;

Ever seeking the Buddha’s supreme Dharma,

They receive the water of Buddha-wisdom upon the crown.

They realize countless gateways of samādhi

And also thoroughly know their powers and functions;

The final samādhi is named Receiving the Office,

In which they abide, always unmoving in the vast realm.

When a bodhisattva attains this samādhi,

A great jeweled lotus suddenly appears;

The body seated upon it is commensurate with the flower,

While children of the Buddha surround and gaze upon it together.

They emit great radiance in hundreds of thousands of koṭis of rays,

Eliminating all the sufferings of sentient beings;

Again, from the crown of their head they emit light

That shines everywhere upon the assemblies of Buddhas throughout the ten directions.

It remains suspended in empty space, forming a net of light;

Having made offerings to the Buddhas, it enters through their feet.

At once all the Buddhas clearly know:

“Now this bodhisattva has ascended to the Tenth Ground.”

Bodhisattvas from the ten directions come to observe;

The great being receiving the office emits radiance,

And the Buddhas also emit light from between their brows,

Illuminating everywhere before entering the bodhisattva’s crown.

The worlds throughout the ten directions all tremble,

And all suffering in the hells is extinguished;

The Buddhas then confer the office upon the bodhisattva,

As a Wheel-Turning King invests the Crown Prince.

When this bodhisattva has received the Buddhas’ consecration,

This is called the Ground of the Dharma Cloud;

The bodhisattva’s wisdom increases without limit,

Awakening all beings throughout the world.

The desire realm, the form realm, and the formless realm,

The enumerated, the innumerable, and empty space—

All such things are completely comprehended.

All transformative functions and great awesome powers,

The subtle wisdom empowered by the Buddhas,

The mysteries of the numbers of kalpas, and knowledge of the path of minute particles—

All are contemplated in accordance with reality.

Taking birth, leaving the household life, attaining perfect enlightenment,

Turning the wondrous Dharma-wheel, and entering nirvana;

Even the Dharma of liberation through quiescent cessation,

And what has not yet been spoken, are all known.

Bodhisattvas abiding on the Ground of the Dharma Cloud

Are complete in the power of mindfulness and retain the Buddha-Dharma;

Just as the great ocean receives the rainwater,

So too does one on this ground receive the Dharma.

Even if immeasurable sentient beings throughout the ten directions

All gained learned retention and received the Buddha-Dharma,

What this bodhisattva hears from a single Buddha

Would exceed all those immeasurable amounts.

Through the awesome spiritual power of their original wisdom and vows,

In a single thought they pervade the realms of the ten directions,

Showering ambrosial rain that extinguishes afflictions;

For this reason the Buddha calls it the Dharma Cloud.

Their spiritual powers manifest throughout the ten directions,

Surpassing every realm of gods and humans;

They exceed even this by immeasurable koṭis—

Worldly wisdom attempting to fathom them would surely become confused.

The measure of wisdom and merit in a single lifting of their foot

Cannot be known even by those on the Ninth Ground;

How much less by śrāvakas, pratyekabuddhas,

And all classes of sentient beings!

Bodhisattvas on this ground make offerings to the Buddhas

Throughout all lands in the ten directions;

They also make offerings to the noble assemblies before them,

And are fully adorned with the Buddhas’ meritorious qualities.

While abiding on this ground, they also expound

Unobstructed knowledge of the Dharma-realm of the three times;

The same applies to sentient beings and lands,

And even to all the Buddhas’ meritorious qualities.

The light of wisdom of bodhisattvas on the Ten Grounds

Reveals to sentient beings the path of the true Dharma;

As the radiance of the Īśvara Heaven dispels the world’s darkness,

So too does the light of their wisdom dispel darkness.

Those on this ground often become kings of the three realms,

Skillfully expounding the Dharma of the Three Vehicles;

In a single thought they attain immeasurable samādhis,

And likewise behold all the Buddhas.

I have now briefly explained the Ten Grounds;

Were I to explain them extensively, I could never finish.

Within the Buddha’s wisdom, these grounds

Are like ten lofty kings of mountains:

The boundless works of the First Ground

Are like the Snow Mountain, which contains medicinal herbs;

The discipline and learning of the Second Ground are like the Fragrant Mountains;

The Third Ground is like Mount Vaidharī, which brings forth wondrous flowers;

The inexhaustible jewels of the path on the Ground of Blazing Wisdom

Are like the Mountain of Sages, where sages dwell;

The spiritual powers of the Fifth Ground are like Mount Yugandhara;

The Sixth Ground is like Horse-Ear Mountain, replete with every kind of fruit;

The great wisdom of the Seventh Ground is like Mount Nimiṃdhara;

The mastery of the Eighth Ground is like Mount Cakravāḍa;

The unobstructed wisdom of the Ninth Ground is like Mount Ketumat;

The complete virtues of the Tenth Ground are like Mount Sumeru.

The First Ground is great vows; the Second, moral discipline;

The Third Ground, meritorious qualities; the Fourth, single-minded dedication;

The Fifth Ground is subtle and wondrous; the Sixth, exceedingly profound;

The Seventh Ground is great wisdom; the Eighth, adornment;

The Ninth Ground contemplates subtle and wondrous meanings,

Surpassing all worldly paths;

The Tenth Ground receives and retains the Dharma of all Buddhas—

Such an ocean of practices can never be exhausted.

Of the ten world-transcending practices, first is the arousing of the aspiration;

The second is moral discipline, and the third is meditation;

The fourth is pure practice, and the fifth, accomplishment;

The sixth is dependent arising, and the seventh, thorough penetration;

The eighth is placement upon the vajra banner;

The ninth is contemplation of the dense forests;

The tenth is consecration in accordance with the king’s intent—

Such jeweled virtues become pure in successive stages.

Though the lands of the ten directions were ground into dust,

In a single thought one could know how many particles there were;

One could measure space with a hair and know its extent,

Yet even in koṭis of kalpas one could not finish describing these Grounds.