大寶積經

ASSEMBLY OF THE DEVA SONS OF THE PURE ABODES

THE FOURTH

(Chinese collection: from the beginning of Scroll 15 through the end of Scroll 16)

Thus have I heard. At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with an assembly of great bodhisattvas and sixty thousand bhiksus. They all abided in unsurpassed bodhi, and everyone among the sravakas knew them well.

At that time, after the midday meal, the Blessed One entered samadhi. Through the awesome spiritual power of that samadhi, the great trichiliocosm trembled.

The Brahma devas, Sakra, and the Four Heavenly Kings, Protectors of the World, all came to where the Buddha was. They bowed their heads at the Buddha’s feet and then stood to one side.

The Deva Son of the Pure Abodes, the Deva Son Joyful, the Deva Son Well-Joyful, the Deva Son Great Joy, the Deva Son Worthy Joy, and the Deva Son Well-Beloved, together with the devas of Tusita Heaven, the devas of the Heaven of Mastery, and the devas of the Heaven of Great Mastery—all the great multitude of devas—came to where the Blessed One was. They bowed their heads at his feet and stood single-mindedly to one side.

Then the assembly of devas from the Pure Abodes addressed the Buddha, saying: “Blessed One! We beseech the Blessed One to expound, distinguish, and instruct us in the practices embraced and cultivated by bodhisattvas, as taught by the Buddhas of the past. May this also bring benefit, peace, and happiness to many sentient beings, and, out of compassion for the world, bring benefit and peace to devas and humans. After the Tathagata has entered parinirvana, when bodhisattvas of future generations hear this Dharma, may they give rise to joyful aspiration, understand unsurpassed bodhi correctly and in accordance with reality, harbor no doubts, ultimately abide in the practice of heedfulness, be freed from all suffering, and never again regress from the path to unsurpassed bodhi.”

Having spoken, the assemblies of devas from the Pure Abodes and Tusita Heaven remained silent and stood to one side.

At that time, a deva son named Vajra Crusher spoke verses on behalf of the assembly of devas, beseeching the Blessed One:

Perfect in a hundred merits, he should be asked;

Revered and cherished by devas and humans, he should be asked;

Abiding in heedfulness, he should be asked;

The King of Physicians for all beings, he should be asked.

Please expound the flawless words of Dharma,

With the most excellent voice and luminous wisdom,

Able to sever hundreds of thousands of doubts and regrets;

He who can radiate brilliant light should be asked.

Like the sun, he dispels the darkness;

Like the moon, he removes oppressive heat.

Toward foe and friend alike, he remains impartial;

Like the great earth, he patiently bears what is difficult to bear.

Like pure water, he washes away dust and defilement;

Like fire, he burns away the net of afflictions.

Pure in mind and intention, he should be asked;

Please expound with unobstructed eloquence.

Like a physician, he heals the illnesses of sentient beings;

Like Vaisravana, possessing abundant treasures,

He provides for those afflicted by poverty;

Like clouds, he removes the three kinds of heat.

May the most excellent teaching be spoken,

Breaking the poisoned arrows of affliction.

The defilements of affliction, deceit, and falsehood

He skillfully subdues, bringing peace and happiness.

Mindful of and compassionate toward sentient beings, he should be asked;

With conscience, moral dread, luminous wisdom, and steadfast mindfulness,

Without deceit or greed, free from flattery and crookedness,

This accumulation of virtue, beyond all characteristics, should be asked.

Anger, resentment, enmity, and hatred have been utterly severed;

Toward all sentient beings, he joyfully practices patience.

With a joyful countenance, he beholds sentient beings,

And always gladly greets them first.

He regards all sentient beings as close friends

And ferries them across to the other shore.

With palms joined in reverence, we single-mindedly beseech

The Buddha-Jewel, the Well-Gone One endowed with the ten powers:

May he teach at this proper time and dispel our doubts.

When devas and humans hear this path of practice

And behold its foremost characteristics,

May they thereby come to know the Great Man.”

The Buddha said: “Vajra Crusher! Listen attentively, reflect well, and retain this teaching in mind. I shall explain it for you.

“Vajra Crusher! There are one hundred and eight signs seen in dreams that practitioners should know. What are these one hundred and eight signs?”

In a dream, one sees the Tathagata speaking with oneself. One sees the beautiful form of the Tathagata. One also sees the Tathagata sitting in silence.

One also sees the Tathagata sitting with his head covered. One also sees the Tathagata sitting with his back turned. One also dreams of seeing the Tathagata’s body crimson in color.

One also sees the Tathagata’s body like a multicolored painted image. One also sees the Tathagata walking. One also sees the Tathagata expounding the Dharma to others.

One also sees the Tathagata traveling through space by means of spiritual powers. One also sees the Tathagata entering nirvana. One also sees the Tathagata’s body being cremated.

One also dreams of obtaining relics of the Tathagata. One also sees the hair of the Tathagata. One also dreams of seeing an unprecedented jeweled stupa of the Tathagata.

One also sees the magnificently adorned jeweled stupa of the Tathagata. One also sees the stupa of the Tathagata’s spiritual powers. One also dreams of seeing the radiance of the Tathagata.

One also hears the voice of the Tathagata without seeing his form. One also dreams of seeing the Tathagata’s body. One also sees garlands and scented ointments placed upon the Tathagata.

One also dreams of seeing the Tathagata wearing soiled robes. One also dreams of hearing a Dharma never heard before. One also dreams of oneself teaching others a Dharma never heard before, but upon awakening neither speaks of it nor even remembers it.

One also sees a Dharma master never seen before. One also sees oneself seated upon the Dharma seat, expounding the Dharma to others. One also dreams of attaining fearlessness.

One also sees the place of enlightenment. One also sees the Tathagata walking in meditation. One also sees the Tathagata turning the Dharma wheel.

One also sees the stupa of the Tathagata’s entry into nirvana. One also dreams of obtaining the Tathagata’s robe. One also sees oneself obtaining the Tathagata’s bowl.

One also dreams of seeing the Tathagata alone. One also sees the Tathagata surrounded by a great multitude. One also sees the Tathagata’s parasol.

One also sees the Tathagata’s pair of sandals. One also sees the Tathagata seated. One also sees oneself offering food to the Tathagata.

One also dreams of oneself offering robes to the Tathagata. One also sees oneself offering flowers to the Tathagata. One also dreams of oneself entering the mountains.

One also sees oneself naked. One also sees oneself traveling in the four directions. One also sees an unprecedented direction.

One also sees oneself walking through turbid water. One also dreams of clouds gathering in the sky and pouring down rain. One also sees the great earth revolving.

One also dreams of oneself walking amid packs of wolves, foxes, and jackals. One also sees oneself afflicted by illness. One also sees oneself falling from a mountain with nothing to grasp.

One also dreams of oneself being bound and taken away to be killed. One also sees oneself walking among knives and swords. One also sees oneself traveling through space.

One also sees oneself holding a burning torch. One also dreams of seeing the bodhisattva leave the palace and pass beyond the city walls. One also dreams of obtaining a sutra.

One also dreams of hearing the sound of a dharani. One also hears the sound of samadhi. One also dreams of hearing the sound of the Vaipulya sutras.

One also dreams of hearing the voice of that Dharma master. One also dreams of receiving a verse within a dream. One also sees oneself obtaining a Dharma scripture within a dream.

One also hears the words “Dharma treasury.” One also hears the name of a Buddha in another world. One also hears the name of a bodhisattva in another realm. One also sees oneself entering the ocean.

One also sees oneself gathering jewels. One also sees oneself upon the summit of Mount Sumeru. One also sees oneself ascending a mountain.

One also sees oneself reaching the summit of a mountain. One also sees oneself climbing a tree. One also sees dragon-elephants.

One also sees oneself riding an elephant. One also sees oneself riding a horse. One also sees oneself making a true and sincere vow.

One also dreams of seeing a tree bearing fruit. One also dreams of seeing a tree bearing flowers. One also dreams of seeing a city never seen before.

One also dreams of seeing Lake Anavatapta. One also dreams of seeing devas. One also dreams of seeing dragons.

One also sees oneself traveling in another Jambudvipa. One also sees oneself dressed in white. One also sees one’s head crowned with a jeweled diadem.

One also sees a garland upon one’s head. One also sees oneself gathering scattered flowers to strew about. One also sees oneself beating a drum while others play music.

One also dreams of seeing an eclipse of the sun or moon. One also sees oneself taking impure substances and smearing them upon one’s own body. One also sees oneself becoming a king.

One also sees oneself becoming the king’s chief minister and walking amid a great assembly. One also sees oneself riding in a carriage into a grove. One also sees places, villages, Sangha dwellings, residential quarters, and great assembly halls never seen before.

One also sees oneself obtaining a parasol. One also sees oneself expounding the Dharma to many people. One also sees oneself entering a village.

One also sees oneself building a bridge. One also sees oneself assembling boats and ships. One also sees clouds, thunder, and lightning.

One also sees oneself obtaining a sword and wearing armor. One also sees oneself obtaining implements. One also sees oneself guiding sentient beings upon the path.

One also sees oneself entering a grove. One also sees heaps of grain. One also sees oneself treating the illnesses of sentient beings.

One also hears words of prediction. One also dreams of oneself awakening to the principle of the path. One also sees oneself obtaining a full vessel.

These are called the one hundred and eight signs.

O Vajra-Crusher! If one dreams of seeing the Tathagata sitting with his head covered, that person formerly saw a good spiritual friend cultivating wholesome karma and expounding the Dharma, yet caused various hindrances for that good spiritual friend. That person must now cultivate, with an unobstructed mind, the requisites needed for the work of expounding the Dharma.

If one dreams of seeing the Tathagata sitting with his back turned, that person formerly created hindrances for monastics and for those listening to the Dharma. That person must now diligently arrange seats for the teaching of the Dharma and encourage many people to listen to the Dharma; thereby, that karmic obstruction will be removed.

This is the initial sign of the seventh bhumi, and it is also a sign pertaining to all the bhumis from the first through the seventh.

If one dreams of seeing a Buddha image made of clay, this is a sign of the first bhumi among bodhisattvas. At some time in the past, this person disparaged a Dharma master who expounded the Dharma. That person must now, before a sutra and a Buddha image or a Buddha stupa, make an offering by bearing a lamp upon the head with an unobstructed mind, thereby completely removing the karmic obstruction.

If one sees a painted Buddha image, this is a sign among the bodhisattvas of the fifth bhumi. That person should offer incense and flowers to the Buddha image. If one sees oneself making offerings to a Buddha image, that is a sign of the bodhisattvas of the sixth bhumi.

If one dreams of seeing the Tathagata walking, that person must diligently cultivate vigor and study, read, and recite the teachings. This is a sign of a bodhisattva on the third bhumi. That person must regularly make the gift of Dharma and must also sweep Buddha stupas to destroy arrogance; thereby, the karmic obstruction will be completely removed.

What sign is it to dream of seeing bodhisattvas approaching the Buddha?

To see the Tathagata proceeding toward the place where food is served is a sign of the first bhumi.

To see the Tathagata proceeding toward the place for walking meditation is a sign of the second bhumi.

To see the Tathagata proceeding toward the place where the Dharma is expounded is a sign of the third bhumi.

To see the Tathagata sitting in silence is a sign of the fourth bhumi.

To see the Tathagata sitting in a secluded place is a sign of the fifth bhumi.

To see the Tathagata chanting is a sign of the sixth bhumi.

To see the Tathagata running swiftly is a sign of the seventh bhumi.

To see the Tathagata displaying spiritual powers is a sign of the eighth bhumi.

To see the Tathagata manifesting transformations and traveling by transformation is a sign of the ninth bhumi.

To see the Tathagata looking back while walking and asking whether the Dharma is being expounded is a sign of a bodhisattva on the tenth bhumi.

O Vajra-Crusher! If one dreams of knowing that one is expounding the Dharma to sentient beings but does not know what Dharma is being expounded, this is a sign of the second bhumi. After the Tathagata entered nirvana, this person disparaged Dharma masters who expounded the Dharma, yet did not recognize the fault. That person should seek out good spiritual friends, make offerings to them, and listen to the wholesome Dharma without looking for faults in the Dharma master; thereby, the karmic obstruction will be completely removed.

If in a dream one hears the Buddha speak about generosity, this is a sign of the first bhumi.

If one hears the Buddha speak about moral discipline, this is a sign of the second bhumi.

If one hears the Buddha speak about patience, this is a sign of the third bhumi.

If one hears the Buddha speak about diligence, this is a sign of the fourth bhumi.

If one hears the Buddha speak about meditation, this is a sign of the fifth bhumi.

If one hears the Buddha speak about Prajnaparamita, this is a sign of the sixth bhumi.

If one hears the Buddha speak about great compassion, this is a sign of the seventh bhumi.

If one hears the Buddha speak about unobstructedness, this is a sign of the eighth bhumi.

If one hears the Buddha speak about samadhi, this is a sign of the ninth bhumi.

If one hears the Buddha speak about perfecting the powers of wisdom, this is a sign of the tenth bhumi.

Moreover, Vajra Crusher! If in a dream one sees the Buddha employing spiritual powers to travel through empty space, this is a sign of the seventh bhumi.

If one hears the Buddha bestow a prediction, one should always reverently cultivate serenity and perfect the extremely profound patience regarding phenomena. By doing so, one will quickly attain perfect enlightenment.

Seeing the Tathagata in empty space is a sign of the first bhumi.

Seeing the Tathagata eating is a sign of the second bhumi.

Seeing the Buddha’s radiance is a sign of the third bhumi.

Seeing the Buddha teach the Dharma is a sign of the fourth bhumi.

Seeing the Buddha manifest spiritual powers is a sign of the fifth bhumi.

Seeing the Buddha enter samadhi is a sign of the sixth bhumi.

Seeing the Buddha emit light and move through empty space is a sign of the seventh bhumi.

Moreover, Vajra Crusher! If in a dream one sees the Buddha enter nirvana, that person in a previous life slandered the true Dharma and entered the monastic life seeking gain through flattery and deceit. That person must now diligently make offerings to the Three Jewels and give gifts to those who teach the Dharma. Practicing single-mindedly and diligently in this way three times each day, that person will completely remove karmic obstructions and see the signs of the preceding five bhumis.

If in a dream one sees the Tathagata’s body being cremated, this is a sign of the first bhumi. In a previous life, that person was an evil-tongued companion who rejoiced upon seeing others slander the true Dharma. That person has only recently aroused the aspiration for enlightenment and should hold a lamp before a Dharma teacher or a Buddha stupa and single-mindedly repent for seven days and seven nights. Three times each day, that person should encourage everyone to listen to the Dharma. By doing this, that person will completely remove karmic obstructions.

Moreover, Vajra Crusher! Dreaming that one obtains relics of the Tathagata is a sign of a bodhisattva on the third bhumi.

Dreaming that one draws near to the Tathagata, hears a prediction, and attains liberation is a sign of the other bhumis.

Dreaming that one obtains the Tathagata’s hair is a sign of the first bhumi.

Seeing that one obtains the Tathagata’s nails is a sign of the second bhumi.

Seeing that one obtains the Buddha’s relics is a sign of the third bhumi.

Seeing that one obtains the Buddha’s teeth is a sign of the fourth bhumi.

Seeing that one obtains the Buddha’s canine teeth is a sign of the fifth bhumi.

Seeing that one obtains the Buddha’s white urna is a sign of the sixth bhumi.

Seeing that one obtains the Buddha’s hand is a sign of the seventh bhumi.

Seeing that one obtains the Buddha’s crown is a sign of the eighth bhumi.

Seeing the Tathagata’s body being cremated while the entire body remains undispersed is a sign of the ninth bhumi.

Seeing the Tathagata’s entire body is a sign of the tenth bhumi.

Moreover, Vajra Crusher! Dreaming that one obtains the Tathagata’s hair and that it does not scatter is a sign of a bodhisattva on the ninth bhumi.

Dreaming that one receives before the Buddha a prediction of enlightenment removes the karmic obstructions of birth and death.

Seeing that one obtains the Buddha’s hair from when he was still a householder is a sign of the first bhumi.

Seeing that one obtains the Buddha’s hair from after he had entered the monastic life is a sign of the second bhumi.

Seeing that one obtains the Buddha’s hair in a marketplace is a sign of the third bhumi.

Seeing that one obtains the Buddha’s hair in a city is a sign of the fourth bhumi.

Seeing that one obtains the Buddha’s hair within the inner city is a sign of the fifth bhumi.

Seeing that one obtains the Buddha’s hair outside the city is a sign of the sixth bhumi.

Seeing that one obtains the Buddha’s hair in a household garden is a sign of the seventh bhumi.

Seeing that one obtains the Buddha’s hair upon a carriage is a sign of the eighth bhumi.

Seeing that one obtains the Buddha’s hair in empty space is a sign of the ninth bhumi.

Seeing that one obtains the Buddha’s hair within samadhi is a sign of the tenth bhumi.

Moreover, Vajra Crusher! Dreaming that one sees a Buddha stupa is a sign that one’s karmic obstructions are slight and that one has only a small amount of demonic karma. If one draws near to a spiritual friend who skillfully understands patience regarding phenomena, one will attain dharani. This is a sign pertaining to all ten bhumis.

Seeing a Buddha stupa made of earth is a sign of the first bhumi.

Seeing a Buddha stupa made of stone is a sign of the second bhumi.

Seeing an image of the Buddha made of earth or stone is a sign of the third bhumi.

Seeing a Buddha stupa with a balustrade is a sign of the fourth bhumi.

Seeing a Buddha stupa encircled by stone pillars is a sign of the fifth bhumi.

Seeing a Buddha stupa roofed with gold is a sign of the sixth bhumi.

Seeing a Buddha stupa made of the seven precious substances is a sign of the seventh bhumi.

Seeing a net of precious bells covering a Buddha stupa is a sign of the eighth bhumi.

If one who has newly entered the seventh bhumi sees this sign, it is the demonic karma of perfect enlightenment. If one on the ninth or tenth bhumi sees it, however, the vision is not inverted.

Moreover, Vajra Crusher! Dreaming that one sees a magnificently adorned Buddha stupa means that before long one will awaken to the path of enlightenment and be kept in mind by the devas. This is a sign of a bodhisattva on the eighth bhumi.

Dreaming that one sees the Tathagata’s stupa of spiritual powers means that all one’s karmic obstructions will be exhausted in this life. This is a sign of a bodhisattva on the eighth bhumi.

A bodhisattva should contemplate: One should leave evil companions behind. At the first abiding stage, one should cultivate faith; at the second abiding stage, cultivate wisdom; at the third abiding stage, extensively cultivate faithful understanding; at the fourth abiding stage, practice for a long time; at the fifth abiding stage, cultivate pure, faithful understanding; at the sixth abiding stage, cultivate the mind of equanimity; at the seventh abiding stage, understand the ultimate meaning; at the eighth bhumi, cultivate the adornment of Buddha lands; at the ninth bhumi, receive and retain the teachings; and at the tenth bhumi, remain free from inversion. If one abides in any other abiding stages or bhumis, one should know that this is demonic karma.

A person at the seventh abiding stage cannot be deceived, but lacks skillful means.

Moreover, Vajra Crusher! If in a dream one hears the Tathagata’s voice but does not see his bodily form, this is a sign of a bodhisattva on the fourth bhumi. Because such a person, while abiding on the Bhumi of Mastery, harmed beings who perceived the Buddha bhumi and, after entering the monastic life, taught the Dharma with flattery and deceit, that person must cultivate a pure mind three times during the day and three times during the night in order to remove all karmic obstructions.

If in a dream one sees oneself making offerings to the Tathagata, this is a sign of a bodhisattva from the first through the ninth bhumi.

Such a bodhisattva can perfect dharani and is kept in mind and protected by the Buddhas. This bodhisattva should cultivate the mind of equanimity; by doing so, the bodhisattva will quickly attain the unsurpassed fruition of the path.

If in a dream one sees oneself standing while making offerings to the Tathagata, this is a sign of a bodhisattva on the first bhumi.

If one sees oneself seated while making offerings to the Buddha, this is a sign of the second bhumi.

If one sees oneself making magnificently adorned offerings to the Buddha, this is a sign of the third bhumi.

If one sees oneself making offerings to the Buddha together with one’s retinue, this is a sign of the fourth bhumi.

Seeing oneself making offerings to the Buddha together with a great assembly is a sign of the fifth bhumi.

Seeing oneself making offerings to the Buddha together with one’s retinue and a great assembly is a sign of the sixth bhumi.

Seeing all adornments perfected as offerings to the Buddha is a sign of the seventh bhumi.

Seeing oneself praising and making offerings to the Buddha is a sign of the eighth bhumi.

Seeing oneself manifest spiritual powers as offerings to the Buddha is a sign of the ninth bhumi. One clearly understands all demonic activities.

Moreover, Vajra Crusher! If in a dream one sees oneself offering garlands and powdered sandalwood incense to a Buddha stupa, this is a vision of signs from the first through the fifth bhumi. This is because in the past one practiced the paramita of generosity only to a slight extent. After awakening, if one remembers that sign and nurtures the mind of generosity, this is a sign of the first bhumi.

Nurturing the mind of moral discipline is a sign of the second bhumi.

Nurturing the mind of patience is a sign of the third bhumi.

Nurturing the mind of diligence is a sign of the fourth bhumi.

Nurturing the mind of meditation is a sign of the fifth bhumi.

Giving rise to an unobstructed mind, one quickly reaches all the grounds of non-retrogression.

Furthermore, Vajracūḍa! If in a dream one sees the Tathagata wearing soiled robes, that person has many obstacles to the Dharma.

If a bodhisattva has reached the ground of accomplishment, then in dreams that bodhisattva will rarely dream of undergoing karmic retribution.

If one dreams of hearing Dharma never heard before, that person has made offerings to many Buddhas and, throughout many lifetimes, has been a Dharma teacher. This describes seeing the signs of the first through the seventh grounds. This is practicing in accordance with the Buddha’s teaching. This is swiftly awakening to the path of bodhi.

If one hears the Buddha teach many Dharma teachings, this is a sign of the first ground.

If, after hearing them, one still has doubts and wishes to hear the Buddha explain them again, this is a sign of the second ground.

If, after hearing them, all doubts are extinguished, this is a sign of the third ground.

If one hears the Buddha teach dharanis, this is a sign of the fourth ground.

If one hears a teaching on the Buddha’s marks and excellent characteristics, this is a sign of the fifth ground.

If one hears the Buddha teach the truth of the ultimate meaning, this is a sign of the sixth ground.

If one hears the Buddha teach all dharmas, this is a sign of the seventh ground.

The signs of the various grounds should be understood in this way.

Furthermore, Vajracūḍa! If one dreams of obtaining a Dharma teaching never studied before and, after learning it, does not forget or lose it, yet upon waking does not retain it or has forgotten it, that person in a former life taught the Dharma with an impure mind seeking gain and sustenance. Now that person should, with a pure mind, provide for and embrace those who study the path; with a mind free from deceit, that person should seek all necessities to provide for Dharma teachers and students of the path. By this means, that person will completely eliminate karmic obstacles.

If one hears the Dharma in a dream and does not forget it, this is a sign of the first ground.

If one forgets it upon waking, this is a sign of the second ground.

From this, one may recognize the karma of Māra and karmic obstacles.

Furthermore, Vajracūḍa! If one dreams of seeing a Dharma teacher whom one has never seen before, that person is kept in the thoughts of the bodhisattvas and has few karmic obstacles. According to what is seen, one should know that these are signs of bodhisattvas from the first through the sixth grounds.

If one sees that Dharma teacher reciting verses but not teaching sutras, this is a sign of the first ground.

If one sees that teacher teaching sutras, this is a sign of the second ground.

If one sees that teacher teaching both sutras and verses, this is a sign of the third ground.

If one sees that teacher teaching various kinds of Dharma, this is a sign of the fourth ground.

If one sees that teacher teaching profound Dharma, this is a sign of the fifth ground.

If one sees that teacher teaching the Dharma without obstruction, this is a sign of the sixth ground.

Vajracūḍa! If one dreams of oneself seated upon the Dharma seat teaching the Dharma, that person in a former life once arranged the Dharma seat for the Buddha. That person is a vessel for the Dharma and for profound Dharma-patience. These are signs of the various grounds from the first through the eighth:

If one dreams of oneself seated upon the Dharma seat and delighting in teaching the Dharma, this is a sign of the first ground.

If one sees oneself not delighting in teaching the Dharma, this is a sign of the second ground.

If one sees oneself patiently delighting in teaching the Dharma, this is a sign of the third ground.

If one sees oneself without eloquence in exposition, this is a sign of the fourth ground.

If one sees oneself teaching the realm of ordinary beings, this is a sign of the fifth ground.

If one sees oneself teaching the realm of the śrāvakas, this is a sign of the sixth ground.

If one sees oneself teaching the realm of the bodhisattvas, this is a sign of the seventh ground.

If one sees oneself teaching the realm of the Buddhas, this is a sign of the eighth ground.

Furthermore, Vajracūḍa! If in a dream one sees and knows that one has attained fearlessness, this bodhisattva has transcended all karmic obstacles, has passed beyond the eighth ground, and sees the states of the ninth ground:

If one dreams that one has attained fearlessness and that whatever one says is pleasing for everyone to hear, this is seeing a sign of the first ground.

If one dreams that one has attained fearlessness and receives material goods through teaching the Dharma, this is seeing a sign of the second ground.

If one sees oneself attaining the benefit of the Dharma and fearlessness, this is seeing a sign of the third ground.

If one sees fearlessness in the presence of a spiritual friend, this is a sign of the fourth ground.

If one sees fearlessness in contemplating wholesome thoughts, this is seeing a sign of the fifth ground.

If one sees oneself attaining physical ease and fearlessness, this is seeing the sixth ground.

If one sees mental ease and fearlessness, this is seeing a sign of the seventh ground.

If one sees oneself attaining supernormal powers and fearlessness, this is seeing a sign of the eighth ground.

If one sees oneself receiving a prediction of future Buddhahood and attaining fearlessness, this is seeing a sign of the ninth ground.

Furthermore, Vajracūḍa! If one dreams of seeing the place of awakening, this bodhisattva, with a mind of pure goodness, is directed toward the path of non-retrogression. This is seeing the signs of the ten grounds:

If one dreams of seeing the place of awakening but does not see the tree, this is a sign of the first ground.

If one dreams of seeing the tree at the place of awakening but does not see a bodhisattva, this is a sign of the second ground.

If one sees many trees surrounding it, this is a sign of the third ground.

If one sees the tree’s foliage full and complete, this is a sign of the fourth ground.

If one sees all the leaves of the tree complete and abundant, this is a sign of the fifth ground.

If one sees the fruit fully ripened, this is a sign of the sixth ground.

If one sees the Dharma seat being arranged, this is a sign of the seventh ground.

If one sees people gathered around it, this is a sign of the eighth ground.

If one sees dragons gathered around it, this is a sign of the ninth ground.

If one sees devas gathered around, scattering flowers, and hears sounds of rejoicing, this is a sign of the tenth ground.

Furthermore, Vajracūḍa! If one dreams of seeing the Tathagata walking in meditation, this bodhisattva should diligently cultivate vigor: diligently practicing generosity, comforting one’s retinue, and not seeking their faults. This person dreams of seeing the signs of bodhisattvas on the seven grounds:

If one dreams of seeing the Buddha walking in meditation on unclean ground, this is a sign of the first ground.

If one sees the Buddha walking in meditation on clean ground, this is a sign of the second ground.

If one sees the Buddha spread out a seat and walk in meditation, this is a sign of the third ground.

If one sees the Buddha sit down, this is a sign of the fourth ground.

If one sees trees surrounding the place, this is a sign of the fifth ground.

If one sees flowers being scattered, this is a sign of the sixth ground.

If one sees a canopy above the lofty Dharma seat, this is a sign of a bodhisattva on the seventh ground.

Furthermore, Vajracūḍa! If one dreams of seeing the Tathagata turn the Dharma wheel, that person abides at the stage of non-retrogression and sees the signs of bodhisattvas on the seven grounds, having purified all karmic obstacles:

If one dreams of seeing the Buddha seated, this is seeing a sign of the first ground.

If one sees the Buddha arranging the Dharma seat, this is seeing a sign of the second ground.

If one sees a multicolored Dharma seat being arranged, this is a sign of the third ground.

If one sees flowers scattered upon the Dharma seat, this is a sign of the fourth ground.

If one sees various jewels forming a canopy over the lofty Dharma seat, this is a sign of the fifth ground.

If one hears songs of praise in empty space, this is a sign of the sixth ground.

If one sees a white parasol and a jeweled net covering it from above, this is seeing a sign of the seventh ground.

Furthermore, Vajracūḍa! If one dreams of seeing the stupa of the Buddha who has entered nirvana, this bodhisattva sees the signs of the eight grounds, is near the unsurpassed fruition of the path, and has few karmic obstacles:

If one sees dust and earth clinging to the stupa, this is seeing a sign of the first ground.

If one sees the stupa clean and free of dust, this is seeing a sign of the second ground.

If grass is growing upon the stupa, this is a sign of the third ground.

If one sees green grass covering the stupa, this is a sign of the fourth ground.

If one sees flowering trees surrounding the stupa, this is a sign of the fifth ground.

If one sees flowering and fruit-bearing trees surrounding the stupa, this is a sign of the sixth ground.

If many kinds of beings are gathered around it, this is a sign of the seventh ground.

If one sees banners and parasols adorning the Buddha’s stupa, this is a sign of the eighth ground.

Furthermore, Vajracūḍa! If one dreams of obtaining the Tathagata’s robe, this bodhisattva sees signs from the first through the eighth grounds and has few karmic obstacles. This bodhisattva should cultivate diligently in order to accomplish the wisdom of mindfulness of the Buddha:

If one sees oneself obtaining the Tathagata’s soiled robe, this is seeing a sign of the first ground.

If one sees oneself obtaining the Tathagata’s clean robe, this is seeing a sign of the second ground.

If one sees oneself obtaining the Tathagata’s robe after it has been dyed, this is seeing a sign of the third ground.

If one sees oneself obtaining the Tathagata’s robe after it has been beaten and pressed, this is seeing a sign of the fourth ground.

If one sees the Tathagata's robe emitting light, this is seeing the sign of the fifth bhumi.

If one sees one of the Tathagata's robes, this is seeing the sign of the sixth bhumi.

If one sees the Tathagata's three robes, this is seeing the sign of the seventh bhumi, the sign of diligence, and the sign of nondiligence. This bodhisattva eliminates demonic karma, yet still has some doubts.

Furthermore, Vajra Crusher! If in a dream one sees the Tathagata's bowl, this bodhisattva is protected and kept in mind by the Buddha. This is seeing the signs of bodhisattvas from the first through the eighth bhumi. This bodhisattva is a vessel of the Dharma, endowed with wisdom born of hearing, cultivating the utmost patience, and free of karmic hindrances; thus, this bodhisattva proceeds directly to the unsurpassed path:

If one sees the Buddha's bowl dirty and unclean, this is seeing the sign of the first bhumi.

If one sees the Buddha's bowl empty and clean, this is the sign of the second bhumi.

If one sees the Buddha's bowl filled with food, this is seeing the sign of the third bhumi.

If one sees the Buddha's bowl filled with flowers, this is the sign of the fourth bhumi.

If one sees the Buddha's bowl filled with fruit, this is the sign of the fifth bhumi.

If one sees the Buddha's bowl filled with cooked rice, this is the sign of the sixth bhumi.

If one sees the Buddha's bowl filled with incense, this is seeing the sign of the seventh bhumi.

If one sees the Buddha's bowl filled with garlands and incense, this is seeing the sign of the eighth bhumi.

If one sees the Buddha's robe and bowl, this is seeing the sign of the ninth bhumi.

If one sees the Buddha's bowl in empty space, this is seeing the sign of the tenth bhumi.

This bodhisattva should clearly understand demonic karma in order to eliminate the karmic hindrance arising from a lack of diligent cultivation when first generating the aspiration.

Furthermore, Vajra Crusher! If in a dream one sees a Tathagata, one should dwell in seclusion and devote oneself to cultivating the samadhi of emptiness. This person has the mixed karmic hindrances of the eighth bhumi and should diligently cultivate a purified mind.

Furthermore, Vajra Crusher! If in a dream one sees the Tathagata's body amid a large assembly, this bodhisattva should delight in gathering and embracing many people. This bodhisattva sees the signs of the various bhumis and should diligently and vigorously practice the path:

If one sees laypeople surrounding the Tathagata, this is seeing the sign of the first bhumi.

If one sees royal officials and the king's retinue surrounding the Tathagata, this is seeing the sign of the second bhumi.

If one sees brahmins surrounding the Tathagata, this is seeing the sign of the third bhumi.

If one sees kings surrounding the Tathagata, this is seeing the sign of the fourth bhumi.

If one sees dragons surrounding the Tathagata, this is the sign of the fifth bhumi.

If one sees the Four Great Heavenly Kings surrounding the Tathagata, this is the sign of the sixth bhumi.

If one sees Shakra, Lord of the Devas, surrounding the Tathagata, this is the sign of the seventh bhumi.

If one sees Brahma surrounding the Tathagata, this is seeing the sign of the eighth bhumi.

If one sees the Pure Abode Devas surrounding the Tathagata, this is the sign of the ninth bhumi.

If one sees bodhisattvas surrounding the Tathagata, this is seeing the sign of the tenth bhumi.

This bodhisattva can eliminate demonic karma.

Furthermore, Vajra Crusher! If in a dream one sees the Tathagata's parasol, this bodhisattva, at the final stage, sees the signs of the various bodhisattva bhumis, understands demonic karma and mixed karma, seeks offerings, and swiftly advances toward the unsurpassed path:

If one sees a parasol made of leaves or grass, this is seeing the sign of the first bhumi.

If one sees a parasol made of bamboo, this is seeing the sign of the second bhumi.

If one sees a parasol made of flowering tree bark, this is seeing the sign of the third bhumi.

If one sees a large parasol, this is seeing the sign of the fourth bhumi.

If one sees a parasol made of sheet iron, this is seeing the sign of the fifth bhumi.

If one sees a parasol made of copper, this is seeing the sign of the sixth bhumi.

If one sees a parasol made of gold, this is seeing the sign of the seventh bhumi.

If one sees a parasol made of the seven treasures, this is seeing the sign of the eighth bhumi.

If one sees a parasol with a hanging net of bells, this is seeing the sign of the ninth bhumi. This bodhisattva should understand the demonic karma associated with the sixth bhumi.

Furthermore, Vajra Crusher! If in a dream one sees the Tathagata's leather sandals, this is seeing all the signs of the ten bhumis. This bodhisattva should diligently and vigorously cultivate in order to advance toward the path of bodhi. This bodhisattva belongs among those who receive a prediction of future buddhahood:

If one goes into a village and sees the Buddha's sandals, this is seeing the sign of the first bhumi.

If one sees the Buddha's sandals in the Sangha quarters, this is the sign of the second bhumi.

If one sees the Buddha's sandals in a household garden, this is the sign of the third bhumi.

If one sees the Buddha's sandals at a place for walking meditation, this is seeing the sign of the fourth bhumi.

If one sees the Buddha's sandals in a room, this is seeing the sign of the fifth bhumi.

If one sees the Buddha's sandals at a place for seated meditation, this is seeing the sign of the sixth bhumi.

If one sees the Buddha's sandals in the waters of a river, this is seeing the sign of the seventh bhumi.

If one sees the Buddha's sandals in the mountains, this is seeing the sign of the eighth bhumi.

If one sees the Buddha's sandals in empty space, this is seeing the sign of the ninth bhumi.

If in a dream one sees miraculous transformations and sees the Buddha's sandals, this is the sign of the tenth bhumi. This bodhisattva can eliminate demonic karma.

Furthermore, Vajra Crusher! If in a dream one sees the Buddha seated, this bodhisattva sees the signs from the first through the sixth bhumi. This bodhisattva should delight in cultivating the practice of quiescence, has few karmic hindrances, and has not yet perfected the practice:

If in a dream one sees the Buddha without a seat having been spread, this is seeing the sign of the first bhumi.

If one sees a seat being spread for the Buddha, this is seeing the sign of the second bhumi.

If one sees the Buddha manifestly spreading out a seat, this is seeing the sign of the third bhumi.

If one sees the Buddha spreading out Dharma seats upon which to sit, this is seeing the sign of the fourth bhumi.

If one sees the Buddha having finished arranging the Dharma seat, this is seeing the sign of the fifth bhumi.

If one sees the Buddha spreading out a fine Dharma seat, this is the sign of the sixth bhumi.

This bodhisattva should clearly understand demonic karma.

Furthermore, Vajra Crusher! If in a dream one sees food being offered to the Tathagata, this is seeing the signs from the first through the seventh bhumi. This bodhisattva should diligently and vigorously cultivate in order to advance toward the path of bodhi. This bodhisattva has few karmic hindrances:

If one sees the Buddha enter a house and stand while food is offered to him, this is seeing the sign of the first bhumi.

If one sees the Buddha seated inside a house while food is offered to him, this is seeing the sign of the second bhumi.

If one sees the Buddha standing outside a gateway while food is offered to him, this is seeing the sign of the third bhumi.

If one sees the Buddha in a marketplace while food is offered to him, this is seeing the sign of the fourth bhumi.

If one sees the Buddha at the city gate while food is offered to him, this is seeing the sign of the fifth bhumi.

If one sees the Buddha in the Sangha quarters while food is offered to him, this is seeing the sign of the sixth bhumi.

If one sees the Buddha in one's own room while food is offered to him, this is seeing the sign of the seventh bhumi. Demonic karma is eliminated.

Furthermore, Vajra Crusher! If in a dream one sees oneself offering a robe to the Tathagata, this is seeing the signs from the first through the eighth bhumi. This bodhisattva should diligently cultivate the signless samadhi in order to advance toward bodhi:

If one sees oneself reverently offering a robe to the Buddha, this is seeing the sign of the first bhumi.

If one sees oneself offering a white robe to the Buddha, this is seeing the sign of the second bhumi.

If one sees oneself offering a dyed robe to the Buddha, this is seeing the sign of the third bhumi.

If one sees oneself offering a multicolored robe to the Buddha, this is seeing the sign of the fourth bhumi.

If one sees oneself offering a golden-colored robe to the Buddha, this is seeing the sign of the fifth bhumi.

If one sees oneself offering a robe made of the seven treasures to the Buddha, this is seeing the sign of the sixth bhumi.

If one sees oneself offering a robe colored like the seven treasures to the Buddha, this is seeing the sign of the seventh bhumi.

If one sees oneself offering a heavenly robe to the Buddha, this is seeing the sign of the eighth bhumi.

Furthermore, Vajra Crusher! If in a dream one sees oneself offering flowers to the Tathagata, this is seeing the signs from the first through the sixth bhumi. This bodhisattva has many karmic hindrances, and wholesome roots arise only with difficulty:

If in a dream one sees oneself offering mandara flowers to the Buddha, this is seeing the sign of the first bhumi.

If one sees oneself scattering flowers as an offering to the Buddha, this is the sign of the second bhumi.

If one sees oneself offering various kinds of multicolored flowers to the Buddha, this is the sign of the third bhumi.

If one sees oneself placing flowers upon the Buddha's body, this is the sign of the fourth bhumi.

If one sees oneself holding flowers and placing them in the Buddha's hand, this is the sign of the fifth bhumi.

If one sees oneself offering heavenly flowers to the Buddha, this is the sign of the sixth bhumi. Demonic karma is eliminated, as are the two kinds of doubt and regret experienced by those newly practicing the path.

Again, Vajra-Crusher! If in a dream one sees oneself entering a mountain and doubts and slanders within one’s heart, know that this person has many karmic obstructions, suffers much painful illness, and possesses little wisdom. This person should give rise to a mind free from doubt toward all sentient beings and, with this mind, proceed toward bodhi.

Again, Vajra-Crusher! If in a dream one sees oneself naked, know that one has no karmic obstructions; this is the sign of the first bhumi.

If one sees oneself naked within a city, this is the sign of the second bhumi.

If one sees oneself naked in an aranya, this is the sign of the third bhumi.

If one sees oneself naked in the mountains, this is the sign of the fourth bhumi. Know that this is the work of Mara.

Again, Vajra-Crusher! If in a dream one sees oneself traveling through the four intermediate directions—southeast, southwest, northeast, and northwest—this is the sign of the first bhumi. This person abandons spiritual friends, possesses little wisdom, is indolent, has many worries and afflictions, is ridiculed by many people, suffers many painful illnesses, and frequently becomes deranged in mind.

Although cultivating roots of virtue and seeking to leave the household life, this person later returns to lay life; is poor and without possessions; suffers many illnesses; disparages Dharma Masters for the sake of gain and support; and slanders the true Dharma, neither believing nor understanding it. This person should again give rise to an upright mind, draw near to and revere Dharma Masters, diligently cultivate every form of unobstructed generosity, and proceed toward bodhi.

Until this person understands the sixth bhumi, one should employ gentle minds of middling and superior degrees to eliminate one’s transgressions.

Again, Vajra-Crusher! If in a dream one sees oneself traveling in a direction never seen before, this is a sign of the third bhumi. This person has karmic obstructions and the work of Mara and should diligently cultivate pure faculties and make offerings to the Three Jewels; then one will see the sign of the first bhumi.

If one diligently cultivates emptiness, one will see the sign of the second bhumi. If one cultivates patience with regard to dharmas, one will see the sign of the third bhumi, until one comes to abide in the sixth bhumi. Know that this bodhisattva is one who has emerged from the first bhumi and possesses many roots of virtue as well as many unwholesome roots.

At the end of life, this person does not give rise to sorrow or distress, abandons harmful companions, and draws near to those who believe in and understand the true Dharma and are free from deceit. In this way, karmic obstructions can be completely eliminated. If one is a person who steals the Dharma with a deceitful mind, one should constantly draw near to spiritual friends.

If this person dreams of walking through turbid water, this is the sign of the first bhumi.

If one sees oneself walking through foam upon turbid water, this is the sign of the second bhumi.

If one sees oneself walking through deep water, this is the sign of the third bhumi.

If one sees oneself walking through shallow water, this is the sign of the fourth bhumi.

If one sees oneself walking through clear water, this is the sign of the fifth bhumi.

Again, Vajra-Crusher! If in a dream one sees clouds arise and rain pour down, this is a sign pertaining to the first through the seventh bhumis. This bodhisattva has much work of Mara because, relying on powers of mastery, this bodhisattva disturbs Dharma Masters. In a former life, after leaving the household life, this person rebuked Dharma Masters for the sake of gain and support. When a Dharma Master exhorted this person in accordance with the Dharma to repent, this person persistently opposed the instruction. This person should diligently cultivate patience, give rise to faith and understanding, separate from gain and support, and devote oneself to benefiting others. By these means, karmic obstructions will be completely eliminated.

If in a dream one sees clouds of dust and rain, this is the sign of the first bhumi.

If one sees black clouds, this is the sign of the second bhumi.

If one sees billowing clouds, this is the sign of the third bhumi.

If one sees clouds accompanied by thunder, this is the sign of the fourth bhumi.

If one sees frightening lightning among the clouds, this is the sign of the fifth bhumi.

If one sees hail, this is the sign of the sixth bhumi.

Know that each bhumi has its corresponding work of Mara.

Again, Vajra-Crusher! If in a dream one sees the earth tremble, this is the sign of the first bhumi. For a long time, this person has performed preliminary karmic deeds, has accumulated much preliminary karma, and has many obstructions arising from preliminary karma, thereby frightening sentient beings. This person should cultivate the practice of granting fearlessness to sentient beings and guard the three kinds of karma of body, speech, and mind. By these means, karmic obstructions will be completely eliminated.

If in dreams one repeatedly sees the earth tremble, this is a sign of the preliminary karma of the first bhumi.

If one sees the earth shake, destroying cities and burning the populace, this is the sign of the second bhumi.

If one sees the earth tremble for a very long time, this is the sign of the third bhumi.

If one sees oneself making a true vow, this is the sign of the fourth, fifth, and sixth bhumis.

If one sees oneself diligently cultivating dharanis, this is the sign of the seventh bhumi.

If one sees devas of great majesty all gathering together, this is the sign of the eighth bhumi.

If one sees dragons coming to increase one’s strength, this is the sign of the ninth bhumi.

If one sees Brahma coming, this is the sign of the tenth bhumi.

If in a dream one hears the secret words of the Tathagata and the earth trembles, know that this pertains to the signs of the various bhumis.

Again, Vajra-Crusher! If in a dream one sees oneself amid a gathering engaged in quarrels and litigation, this is a sign of karmic obstructions pertaining to the fourth bhumi or below. Alternatively, one may see signs of the work of Mara pertaining to higher bhumis, up to the seventh bhumi. This person has not diligently cultivated the practice of embracing and subduing those who act contrary to the Dharma. In a former life, for the sake of gain and support, this person opposed those who taught the Dharma and also deceitfully taught the Dharma to sustain one’s own livelihood. This person should train in skillful means and skillfully cultivate the six paramitas to eliminate karmic obstructions:

If one sees oneself amid a gathering engaged in quarrels and litigation, is angrily rebuked, and then becomes afraid, this is the sign of the first bhumi.

If one sees oneself being cut with a knife, this is the sign of the second bhumi.

If one sees oneself being pelted with clods of earth and beaten with sticks, this is the sign of the third bhumi.

If one sees oneself being reviled, this is a sign of the karmic obstructions and work of Mara pertaining to the fourth bhumi.

Again, Vajra-Crusher! If in a dream one sees oneself ill, this is a sign of karmic obstructions pertaining to the first and second bhumis. Formerly, this person created many difficulties for both worldly and supramundane matters. Although wishing to give the Dharma extensively, this person then discontinued the practice. Although wishing to give material wealth extensively, this person likewise discontinued that practice. This person should provide for those who cultivate the true Dharma and should cultivate an unobstructed mind, a mind free from heedlessness, and a mind free from arrogance, thereby eliminating karmic obstructions. If the illness seen pertains to signs of the other bhumis, know that it is a sign of the work of Mara.

Again, Vajra-Crusher! If in a dream one sees oneself falling from a mountain with nothing to rely upon, this person in a former life was deceitful even while harboring wholesome intentions, often lacked faith and understanding, and possessed many karmic obstructions. The work of Mara flourished, body and mind grew weak, and although this person quickly received the Dharma, it was soon forgotten.

Giving rise to a mind of sensual pleasure, this person abandoned the practice midway. One may see great wealth yet abandon it. One may see the Buddha-Dharma yet abandon it.

One abandons patience, draws near to harmful conduct, and does not draw near to wholesome Dharma. Even in the presence of those with profound faith and understanding, one does not give rise to faith and understanding. This person sees signs of karmic obstructions pertaining to the first and second bhumis.

If in a dream one sees oneself walking through a mountain of knives, this is a sign of karmic obstructions pertaining to the first bhumi.

If one sees oneself falling among rocky mountains, this is the sign of the second bhumi.

At the other bhumis there are neither karmic obstructions nor the work of Mara. One should give rise to faith and, for three months, repent constantly during the three periods of the day and the three periods of the night. One should contemplate the dharmas of causes and conditions in the world and cultivate the practice of making offerings. By these means, karmic obstructions will be eliminated.