大寶積經

Furthermore, Vajra-Crusher! If in a dream one sees oneself bound and taken away to be killed, this person's demonic obstruction is exceedingly strong; it is not a karmic obstruction. This person should cultivate unobstructed samadhi and loving-kindness in order to remove that obstruction. This person sees signs of karmic obstruction from the first bhumi through the sixth bhumi:

If in a dream one sees oneself bound in a forest of corpses, this is a sign of the fifth bhumi.

If one sees oneself bound and surrounded by neighbors, this is a sign of the sixth bhumi.

This demonic obstruction arises from a failure to cultivate diligently. For the sake of the unsurpassed path, one must advance in cultivation with ever-increasing effort.

Furthermore, Vajra-Crusher! If in a dream one knows oneself to be in a place filled with knives, this is a sign of karmic obstruction from the first bhumi through the fifth bhumi. This person has many unwholesome spiritual companions and encounters many hardships; in a former life, while occupying a superior position, this person caused suffering to those who observed the precepts. This person should cultivate tranquility, freedom from anger, and a mind without obstruction, and should diligently devote oneself to benefiting others, thereby eliminating karmic obstruction.

If in a dream one sees people holding various kinds of knives and sees oneself among them, this is a sign of the first bhumi.

If one sees a person holding a single knife and sees oneself there, this is a sign of the second bhumi.

If one sees people holding clubs and sees oneself among them, this is a sign of the third bhumi.

If one sees people holding stones and sees oneself among them, this is a sign of the fourth bhumi.

If one sees oneself standing among a group of empty-handed people, this is a sign of the fifth bhumi. The demonic obstruction is eliminated.

Furthermore, Vajra-Crusher! If in a dream one sees oneself in empty space, this person, while at the stage of faith, has attained patience regarding the non-arising of dharmas. This person is watched over and kept in mind by the devas. This person should cultivate dignified conduct, constantly practice diligence, and encourage sentient beings to resolve upon seeking the unsurpassed path. This person sees signs from the first bhumi through the seventh bhumi:

If in a dream one sees oneself walking or standing in empty space, this is a sign of the first bhumi.

If, while in empty space, one sees an immortal, this is a sign of the second bhumi.

If one sees a sramana, this is a sign of the third bhumi.

If one sees a naga, this is a sign of the fourth bhumi.

If one sees devas, this is a sign of the fifth bhumi.

If one sees Brahma devas, this is a sign of the sixth bhumi.

If one sees a bodhisattva or the Tathagata, this is a sign of the seventh bhumi. The demonic obstruction is eliminated.

Furthermore, Vajra-Crusher! If in a dream one sees oneself holding a torch, this is a sign from the first bhumi through the fifth bhumi. This bodhisattva should diligently cultivate illuminating wisdom, without regard for body or life and without concern for food or drink. One should practice meditation, give rise to neither doubt nor regret, and cultivate diligence in this manner.

If abiding in the first bhumi, one should cultivate the appropriate counteractive practices.

If abiding in the second bhumi, one should cultivate meditation.

If abiding in the third bhumi, one should cultivate loving-kindness.

If abiding in the fourth bhumi, one should cultivate compassion.

If abiding in the fifth bhumi, one should cultivate equanimity.

Furthermore, if abiding in the first bhumi, one should practice mindfulness of the Buddha in order to perceive luminosity.

If abiding in the second bhumi, one should cultivate liberation.

If abiding in the third bhumi, one should cultivate wisdom arising from hearing.

If abiding in the fourth bhumi, one should cultivate acceptance and retention of the teachings.

If abiding in the fifth bhumi, one should cultivate emptiness. In this way, one attains luminous wisdom.

Furthermore, Vajra-Crusher! If in a dream one sees a bodhisattva leave the palace and pass beyond the city walls, this is a sign from the first bhumi through the sixth bhumi. This person increases in diligence, attains non-retrogression, joins the ranks of those who have received a prediction of unsurpassed bodhi, and swiftly draws near to the unsurpassed path.

If in a dream one sees a bodhisattva walk out of the palace and city, this is a sign of the first bhumi.

If one sees the bodhisattva depart seated in an ox cart, this is a sign of the second bhumi.

If one sees the bodhisattva depart seated in a horse-drawn carriage, this is a sign of the third bhumi.

If one sees the bodhisattva depart seated in an elephant carriage, this is a sign of the fourth bhumi.

If one sees the bodhisattva leave the palace and city seated in a human-drawn carriage, this is a sign of the fifth bhumi.

If one sees the bodhisattva depart in a carriage traveling through empty space, this is a sign of the sixth bhumi. The demonic obstruction is eliminated.

Furthermore, Vajra-Crusher! If in a dream one sees oneself obtaining a sutra, this is a sign of the first bhumi through the third bhumi. Because of many causes and conditions, this person is prone to disparagement and slander and encounters many hardships. This person should single-mindedly practice repentance for transgressions and constantly cultivate with diligence.

If in a dream one sees oneself obtaining secular scriptures or scriptures of the Sravaka Dharma, this is a sign of the first bhumi.

If one sees oneself obtaining a sutra corresponding to dana-paramita, this is a sign of the second bhumi.

If one sees oneself obtaining a sutra corresponding to the extremely profound Mahayana Dharma, this is a sign of the third bhumi, extending through the seventh bhumi.

One may see devas bestowing it, bodhisattvas bestowing it, or the Tathagata bestowing it.

Furthermore, Vajra-Crusher! If in a dream one hears words proclaiming the merits of the true Dharma, this is a sign of the first bhumi through the sixth bhumi. This person directly attains dharani. This person's karmic obstructions are few, but demonic obstructions become more prevalent. This person should bestow the Dharma and refrain from seeking the faults of others; then purity will be attained.

If in a dream one hears the sound of a fragrance-dharani being uttered, this is a sign of the first bhumi.

If one hears a syllable-dharani, this is a sign of the second bhumi.

If one hears a written dharani, this is a sign of the third bhumi through the sixth bhumi.

This person should not crave or cling to the three realms, but should diligently cultivate in solitude. This person's karmic obstructions and demonic obstructions are few, but the afflictions become more prevalent. One should hear and study many Dharma gates and cultivate meditative contemplation:

If one corresponds with the samadhi possessing both initial application and sustained application, this is the first abiding stage.

If one corresponds with the samadhi without initial application but with slight sustained application, this is the third abiding stage.

If one corresponds with the samadhi possessing neither initial nor sustained application, this is the fourth abiding stage.

If one corresponds with the samadhi of the Brahma abode and the sphere of infinite space, this is the fifth abiding stage.

If one corresponds with the samadhi of manifesting a single body, this is the sixth abiding stage.

If one corresponds with the samadhi of great supernormal powers, this is the seventh abiding stage.

If one corresponds with the samadhi that brings forth the adornments of a Buddha, this is the eighth abiding stage.

Furthermore, Vajra-Crusher! If in a dream one hears the sound of the great vaipulya sutras, this is a sign from the first bhumi through the sixth bhumi. This bodhisattva has few obstructions but advances slowly toward the unsurpassed path. This bodhisattva should cultivate faith and understanding of the Dharma, resolute patience, diligently study the characteristics of observing the precepts, and honor and respect teachers and elders. In this way, the bodhisattva advances toward unsurpassed bodhi:

If in a dream one hears the sound of a sutra on dana-paramita, this is a sign of the first bhumi.

If one hears the sound of a sutra on moral discipline, this is a sign of the second bhumi.

If one hears the sound of a sutra on patience, this is a sign of the third bhumi.

If one hears the sound of a sutra on diligence, this is a sign of the fourth bhumi.

If one hears the sound of a sutra on meditation, this is a sign of the fifth bhumi.

If one hears the sound of a sutra on prajnaparamita, this is a sign of the sixth bhumi.

This excludes those who do not cultivate diligently and those who, protected and sustained by the Buddha, have perfected wholesome minds.

Furthermore, Vajra-Crusher! If in a dream one hears someone speak the name of a bhiksu who teaches the Dharma, this is a sign from the first bhumi through the fourth bhumi. This bodhisattva encounters many hardships, has many doubts and regrets, and possesses little wisdom. This person should rely upon a good spiritual friend, cultivate an unobstructed mind, and skillfully encourage all sentient beings to cultivate minds free from doubt and regret. In this way, purity is attained.

If in a dream one hears the name of a Dharma master whose name one has heard before, this is a sign of the first bhumi.

If one hears the name of a Dharma master whom one has never seen, this is a sign of the second bhumi.

If one hears the name of a Dharma master in another world, this is a sign of the third bhumi.

If one hears the name of a bodhisattva bound to one more birth, or hears the name of one who delights in a higher bhumi, this is a sign of the fourth bhumi.

Furthermore, Vajra-Crusher! If in a dream one sees oneself attaining eloquence, this is a sign from the first bhumi through the third bhumi. This bodhisattva possesses the faculty of eloquence. If one abandons the following three dharmas, one will swiftly attain luminous wisdom. The first is becoming jealous upon seeing others receive benefits; the second is practicing deceit for the sake of gain and support; the third is cultivating close associations for the sake of gain and support. Only by abandoning these three dharmas will one obtain the benefit of wisdom and eloquence:

Dreaming that one speaks a few verses is a sign of the first ground.

Seeing oneself able to speak various verses is a sign of the second ground.

Seeing oneself speak verses of extremely profound meaning is a sign of the third ground; one is able to speak many verses concerning the higher grounds.

Furthermore, Vajracurni! Dreaming that one attains eloquence in expounding the sutras is a sign of the first through the eighth grounds. One who sees this sign possesses many meritorious causes and conditions and should diligently cultivate the virtue of moral discipline, practice supreme offerings, and make offerings to those who maintain pure conduct, without slighting or disparaging them. In this way, one will undergo karmic obstructions in dreams and experience few painful retributions. This person will develop the four kinds of eloquence of the first ground.

Dreaming that one expounds the Vaipulya sutras is a sign of the second ground.

Seeing oneself expound various sutras is a sign of the third ground.

Seeing oneself expound previous causes and conditions is a sign of the fourth ground.

Seeing oneself expound the three periods of time is a sign of the fifth ground.

Seeing oneself expound the paramitas is a sign of the sixth ground.

Seeing oneself expound extremely profound sutras is a sign of the seventh ground.

Seeing oneself expound all matters decisively is a sign of the eighth ground.

Furthermore, Vajracurni! If, in a dream, one hears the sound of a dharani, this is a sign of the first through the seventh grounds. This person has few karmic obstructions but is afflicted by the defilements and should ask a wise person about the Dharma practice of pure silence through which liberation may be attained:

Dreaming that one hears the sound of a dharani in a village is a sign of the first ground.

Seeing oneself hear the sound of a dharani in a room is a sign of the second ground.

Seeing oneself hear the sound of a dharani in the Sangha's quarters is a sign of the third ground.

Seeing oneself sitting in an aranya and hearing the sound of a dharani is a sign of the fourth ground.

Seeing oneself sitting and hearing the sound of a dharani is a sign of the fifth ground.

Seeing oneself hear the sound of a dharani in a household garden is a sign of the sixth ground.

Seeing oneself hear the sound of a dharani on a mountain summit is a sign of the seventh ground.

Furthermore, Vajracurni! If, in a dream, one hears a name of a Tathagata in a world of another direction that one has never heard before, this person sees a sign of receiving a prediction concerning the first through the eighth grounds. Because of pride and self-indulgence, one does not proceed toward the unsurpassed path, engages in many demonic deeds, and, for the sake of gain and support, cultivates impure deportment; only afterward does one proceed toward the path:

Dreaming that one hears the name of a Buddha in another direction and, after cultivating, becomes proud is a sign of the first ground.

Seeing oneself become proud after observing the precepts is a sign of the second ground.

Seeing oneself become proud after hearing and studying is a sign of the third ground.

Seeing oneself become proud after attaining skillful means is a sign of the fourth ground.

Seeing oneself become proud after harboring doubts is a sign of the fifth ground.

Seeing oneself become proud after attaining wisdom is a sign of the sixth ground.

Seeing oneself become proud after expounding the Dharma is a sign of the seventh ground.

Seeing oneself become proud after receiving and upholding the teachings is a sign of the eighth ground.

Furthermore, Vajracurni! If, in a dream, one hears the voice of a certain bodhisattva in a certain world, this is a sign of the first through the fifth grounds. This person is kept in mind by bodhisattvas and has few defilements. One should abandon pride and encourage many people to cultivate wisdom; in this way, one will attain accord.

Dreaming that one hears the voice of a certain bodhisattva in a certain world and attains a dharani is a sign of the first ground.

Seeing oneself leave the household life is a sign of the second ground.

Seeing oneself practice asceticism is a sign of the third ground.

Seeing the subjugation of Mara at the place of enlightenment is a sign of the fourth ground.

Seeing the great awakening is a sign of the fifth ground.

If one dreams of hearing the voice of a certain bodhisattva in a certain world, yet although one has heard much, one's hearing and understanding remain uncertain and one's wholesome resolve is weak, this is a sign of the first ground.

Seeing oneself abide in a doubtful mind is a sign of the second ground.

Seeing one's resolve regress through negligence is a sign of the third ground.

Seeing increased negligence is a sign of the fourth ground.

Seeing many states of samadhi is a sign of the fifth ground.

Furthermore, Vajracurni! Dreaming that one is in the ocean indicates that this bodhisattva is diligent. This is a sign of the first through the eighth grounds. This bodhisattva should cultivate extensive learning, diligence, wisdom, and understanding.

Dreaming that one is in the ocean with nowhere to rely upon is a sign of the first ground.

Seeing oneself on the seashore is a sign of the second ground.

Seeing oneself seated in a boat is a sign of the third ground.

Seeing oneself crossing over is a sign of the fourth ground.

Seeing oneself boarding a boat is a sign of the fifth ground.

Seeing oneself sitting in the water is a sign of the sixth ground.

Seeing oneself sitting in the middle of a boat is a sign of the seventh ground.

Seeing oneself seated in a boat filled with jewels and wishing to leave the ocean is a sign of the eighth ground.

Furthermore, Vajracurni! Dreaming that one amasses jewels is a sign of the first through the third grounds. This person encounters much suffering and distress. One should delight in cultivating pure karma, refrain from seeking the faults of others, and remain grateful to those who expound the Dharma. One should proceed in this way.

Dreaming that one digs into the earth and obtains jewels is a sign of the first ground.

Seeing oneself obtain jewels mixed with earth is a sign of the second ground.

Seeing oneself obtain jewels mixed with grass is a sign of the third ground.

This is a sign of demonic karma that prevents diligent effort, or a sign that the obstruction of demonic karma prevents one from diligently cultivating the skillful means of the fourth through the sixth grounds.

Furthermore, Vajracurni! Dreaming that Mount Sumeru has a summit indicates that this person is irreversible. This is a sign of the first through the fifth grounds. That person has little merit and, because of associating with deceitful evil friends, lacks faith. One should draw near to good spiritual friends, cultivate without deceit, and extensively cultivate faith and understanding. One should proceed in this way:

Dreaming that one is on Mount Sumeru is a sign of the first through the sixth grounds.

Seeing oneself on the summit of Mount Sumeru is a sign of the seventh ground.

Seeing oneself gaze in the four directions is a sign of the eighth ground.

Seeing oneself seated on the summit of Sumeru is a sign of the ninth ground.

Seeing Mount Sumeru shake is a sign of the tenth ground.

Furthermore, Vajracurni! Dreaming that one ascends a mountain is a sign of the first through the fifth grounds. Although one eliminates the harm of all defilements and karmic obstructions, one has no reverence for those who expound the Dharma.

This person should cultivate freedom from flattery and crookedness in order to eliminate karmic obstructions. In this way, one proceeds toward bodhi. Upon seeing a sign of the first ground, one should diligently cultivate vigor during the three periods of the day.

Upon seeing a sign of the second ground, one should diligently practice mindfulness of the Buddha. Upon seeing a sign of the third ground, one should cultivate the samadhi of emptiness. Upon seeing a sign of the fourth ground, one should cultivate great compassion.

Upon seeing a sign of the fifth ground, one should cultivate wisdom.

Dreaming that one ascends a mountain is a sign of the first ground.

Seeing oneself midway up the mountain is a sign of the second ground.

Seeing oneself atop the mountain is a sign of the third ground.

Seeing oneself standing on the mountain and looking out is a sign of the fourth ground.

Seeing oneself seated on the mountain is a sign of the fifth ground.

Furthermore, Vajracurni! If one dreams of ascending a mountain, this is a sign of the first through the seventh grounds. This bodhisattva has few karmic obstructions, but demonic karma flourishes. This bodhisattva should relinquish all cherished possessions and make offerings to those who possess wisdom. In the presence of the wise, one should subdue pride.

Dreaming that one ascends the seven great mountains, up to and including Mount Sumeru, is a sign of the seventh ground.

Furthermore, Vajracurni! Dreaming that one climbs a tree is a sign of the first through the fourth grounds. One should understand karmic obstructions and demonic karma. This person should draw near to and rely upon good spiritual friends, attain clear and luminous wisdom, and constantly discern the meanings of the Dharma with certainty. In this way, one proceeds toward unsurpassed bodhi.

Dreaming that one climbs a tree replete with branches, leaves, and shade is a sign of the first ground.

Seeing oneself climb a fragrant tree is a sign of the second bhumi.

Seeing oneself climb a flowering tree is a sign of the third bhumi.

Seeing oneself climb a fruit-bearing tree is a sign of the fourth bhumi.

This is a sign of diligent effort. If one is not diligent in effort, it is the work of Mara.

If one sees a tree in a high place, replete with branches, leaves, flowers, and fruit, karmic obstructions can be removed.

Furthermore, Vajra Crusher! Dreaming of seeing a nāga-elephant is a sign of the first through the sixth bhumis. This bodhisattva practices giving but does not practice wisdom and is deficient in roots of goodness. He must cultivate the faculty of faith and wholesome mindfulness. In this way, he will accord with that first bhumi.

Dreaming of seeing an unclean nāga-elephant is a sign of the second bhumi.

Seeing a white nāga-elephant is a sign of the third bhumi.

Seeing a white six-tusked nāga-elephant is a sign of the fourth bhumi.

Seeing an adorned nāga-elephant is a sign of the fifth bhumi.

Seeing a nāga-elephant bearing banners and parasols is a sign of the sixth bhumi.

Seeing a nāga-elephant joyfully playing and dancing is a sign of the seventh bhumi.

Dreaming of oneself climbing onto the back of a nāga-elephant is a sign of the first through the seventh bhumis. In one lifetime, one will attain the state of a Tathagata, Worthy of Offerings, and there is great hope of entering the wisdom of the Dharma. This bodhisattva must diligently cultivate effort, exhort others to abandon deception and deceit, always remain content, and delight in giving. In this way, he will attain purity.

Dreaming of climbing onto an elephant’s back is a sign of the first bhumi.

Seeing oneself dressed in white robes and climbing onto an elephant’s back is a sign of the second bhumi.

Seeing oneself dressed in dyed robes and climbing onto an elephant’s back is a sign of the third bhumi.

Seeing oneself dressed in robes of various colors and mounting an elephant’s back is a sign of the fourth bhumi.

Seeing oneself dressed in dyed robes, fully adorned, and mounting an elephant’s back is a sign of the fifth bhumi.

Seeing oneself wearing a crown and mounting an elephant’s back is a sign of the sixth bhumi.

Seeing oneself holding an ornate parasol and mounting an elephant’s back is a sign of the seventh bhumi. The work of Mara can thereby be removed.

Furthermore, Vajra Crusher! Dreaming of oneself mounting a horse is a sign of the first through the fourth bhumis. This bodhisattva must rely upon and cultivate the perfection of morality. This person has few karmic obstructions but much work of Mara. He must diligently cultivate the wisdom of emptiness and the faculty of faith; then he will attain purity.

Dreaming of oneself mounting a standing horse is a sign of the first bhumi.

Seeing oneself mount a walking horse is a sign of the second bhumi.

Seeing oneself mount a running horse is a sign of the third bhumi.

Seeing oneself mount an adorned horse is a sign of the fourth bhumi.

The work of Mara arising from overweening pride can thereby be removed.

Furthermore, Vajra Crusher! Dreaming that a vow one has made comes true is a sign of all the bhumis, from the first through the tenth. This person has many karmic obstructions and much work of Mara. This bodhisattva must perform wholesome deeds, cultivate the samadhi of arising, correctly cultivate dignified conduct, and refrain from accumulating much. Then karmic obstructions can be removed.

Dreaming that one’s vow to give comes true is a sign of the first bhumi.

Seeing oneself make a vow to release beings from bondage is a sign of the second bhumi.

Seeing oneself make a vow to cure illness is a sign of the third bhumi.

Seeing oneself make a vow to give, release from bondage, and cure illness for the people within a city is a sign of the fourth bhumi.

Seeing oneself make a vow for the sake of a king is a sign of the fifth bhumi.

Seeing oneself make a vow for the sake of Jambudvipa is a sign of the sixth bhumi.

Seeing oneself make a vow for the sake of the four continents beneath heaven is a sign of the seventh bhumi.

Seeing oneself make a vow for the sake of a small-thousand world-system is a sign of the eighth bhumi.

Seeing oneself make a vow for the sake of a great-thousand world-system is a sign of the ninth bhumi.

Dreaming of making a vow as the sun rises, while walking upon the earth as celestial flowers rain from the sky, is a sign of the tenth bhumi. The work of Mara from the first through the sixth bhumis can thereby be removed.

Furthermore, Vajra Crusher! Dreaming of seeing a fruit-bearing tree is a sign of the first through the seventh bhumis and indicates the complete accomplishment of the Dharma of receiving a prediction. This bodhisattva must cultivate the practice of giving without seeking recompense, remain upright, and not seek out the faults of others. In this way, he will attain purity.

Dreaming of seeing a tree bearing little fruit is a sign of the first bhumi.

Seeing a tree bearing much fruit is a sign of the second bhumi.

Seeing a tree bearing bitter fruit is a sign of the third and fourth bhumis.

Seeing a medicinal tree is a sign of the fifth bhumi.

Seeing a celestial tree is a sign of the sixth bhumi.

Seeing a tree bearing sweet fruit is a sign of the seventh bhumi.

Furthermore, Vajra Crusher! Dreaming of seeing a flowering tree is a sign of the first through the seventh bhumis. This bodhisattva should cultivate roots of goodness and not associate closely with the four assemblies. In this way, he will advance toward the unsurpassed path.

Dreaming of seeing a tree with many flowers but no fragrance is a sign of the first bhumi.

Seeing a tree with fragrant flowers is a sign of the second bhumi.

Seeing a tree with many fragrant flowers is a sign of the third bhumi.

Seeing a tree intermingled with flowers and fruit is a sign of the fourth bhumi.

Seeing a tree with flowers but no leaves is a sign of the fifth bhumi.

Seeing a celestial flowering tree is a sign of the sixth bhumi.

Seeing the Bodhi tree is a sign of the seventh bhumi.

Excluded are those who have fallen into the hands of unwholesome spiritual friends, are indolent and not diligent in effort, possess the work of Mara associated with the higher bhumis, and are replete with all manner of attachments to views.

Furthermore, Vajra Crusher! Dreaming of seeing a city never seen before is a sign of the first through the sixth bhumis. This bodhisattva has karmic obstructions to the patient acceptance of the non-arising of dharmas. He must first cultivate steadfast samadhi, the samadhi of emptiness, an unobstructed mind, and ascetic practices. In this way, he will attain purity.

Dreaming of seeing a newly constructed city is a sign of the first bhumi.

Seeing a city whose construction has been completed is a sign of the second bhumi.

Seeing that the roads and marketplaces within the city have been completed is a sign of the third bhumi.

Seeing that places of recreation have been completed is a sign of the fourth bhumi.

Seeing that a pond has been completed is a sign of the fifth and sixth bhumis.

Excluded are those who have fallen into the hands of unwholesome spiritual friends, are indolent and not diligent in effort, possess the work of Mara associated with the higher bhumis, and are replete with attachments to views.

Furthermore, Vajra Crusher! Dreaming of seeing Lake Anavatapta is a sign of the first through the eighth bhumis. This bodhisattva has few afflictions and will swiftly give rise to luminous wisdom. If he is free of deceit, diligently cultivates effort without regard for body or life, and uses all necessities to bring satisfaction to others, he will thereby attain purity.

Dreaming of seeing the shore of Lake Anavatapta is a sign of the first bhumi.

Seeing the inside of the lake is a sign of the second bhumi.

Seeing the entire lake is a sign of the third bhumi.

Seeing one’s hand touch the surface of the water is a sign of the fourth bhumi.

Seeing oneself wash one’s hands is a sign of the fifth bhumi.

Seeing oneself seated on the shore of the lake is a sign of the sixth bhumi.

Seeing the Nāga King Anavatapta is a sign of the seventh bhumi.

Seeing oneself enter the nāga palace and receive increased strength is a sign of the eighth bhumi. The work of Mara associated with the bhumis can thereby be removed.

Furthermore, Vajra Crusher! Dreaming of seeing a celestial prince is a sign of the bhumis above the fifth. This bodhisattva has few karmic obstructions and little work of Mara, as slight as a tiny drop of water. For three months, he must diligently cultivate quiescence to remove karmic obstructions and attain luminous purity. Thus, this bodhisattva must be mindful of the Buddhas of the ten directions and must cultivate freedom from sorrow and distress.

Dreaming of seeing the Four Great Heavenly Kings is a sign of the sixth bhumi.

Seeing a celestial prince of the Trayastrimsa Heaven is a sign of the seventh bhumi.

Seeing a celestial prince of the Tusita Heaven is a sign of the eighth bhumi.

Seeing a celestial prince of the Brahma Heaven is a sign of the ninth bhumi.

Seeing a celestial prince of the Pure Abodes is a sign of the tenth bhumi.

The first bhumi accords with them all: seeing the work of Mara and, upon accomplishing a wholesome mind, seeing all ten bhumis.

Again, O Vajra-Crusher! To dream of seeing a dragon is to see a sign pertaining to the first through the eighth grounds; one will attain concordant acceptance. Although this bodhisattva diligently cultivates vigor, he repeatedly pauses; although he diligently cultivates skillful means, he often relinquishes them. This bodhisattva, having abundant wealth, should use it to provide for Dharma teachers, even giving them cherished possessions. Only thereafter will he be able to advance toward the unsurpassed path.

To dream of seeing a dragon on a mountain is a sign of the first ground.

To see a dragon in an open field is a sign of the second ground.

To see a dragon on the bank of a pond is a sign of the third ground.

To see a dragon in a forest is a sign of the fourth ground.

To see a dragon amid a great crowd is a sign of the fifth ground.

To see a dragon in a royal city is a sign of the sixth ground.

To see a dragon while surrounded by a great crowd is a sign of the seventh ground.

To see a dragon in empty space is a sign of the eighth ground. The works of Mara and the karmic hindrances pertaining to the first through the sixth grounds are eliminated.

Again, O Vajra-Crusher! To dream of traveling to another region of Jambudvipa is to see a sign pertaining to the first through the sixth grounds. If this bodhisattva attains acceptance of the Dharma, he will have few hindrances; if he does not cultivate diligently, he will not attain acceptance. If, despite being indolent and deceitful, he gives rise to the faculty of faith, he will attain purity.

To dream that one has arrived in another region of Jambudvipa, but does not delight in seeing Jambudvipa, is a sign of the first ground.

If one delights in seeing it, this is a sign of the second ground.

If one sees villages, marketplaces, cities, and towns, this is a sign of the third ground.

If one sees gardens and houses filled with flowers, this is a sign of the fourth ground.

If one sees a great assembly rejoicing, this is a sign of the fifth ground.

If one sees people enjoying themselves together, this is a sign of the sixth ground. The works of Mara are eliminated.

Again, O Vajra-Crusher! To dream of wearing white robes is to see a sign pertaining to the first through the eighth grounds. This bodhisattva’s karmic hindrances are purified, but the works of Mara flourish. This bodhisattva gives rise to a mind that cherishes and delights in the true Dharma, yet his merit often diminishes and he encounters many hardships. This bodhisattva should not begrudge any possession whatsoever; in this way, he will attain purity.

To dream of wearing a fine old robe is a sign of the first ground.

To see oneself wearing a new robe with long panels is a sign of the second ground.

To see a long robe is a sign of the third ground.

To see a robe that has been beaten is a sign of the fourth ground.

To see a robe that has been beaten and pressed is a sign of the fifth ground.

To see a robe that has been dyed is a sign of the sixth ground.

To see a robe the color of a white elephant is a sign of the seventh ground.

To see a fine robe is a sign of the eighth ground.

Again, O Vajra-Crusher! To dream of receiving a jeweled diadem to wear upon one’s head is to see a sign pertaining to the first through the ninth grounds. This bodhisattva has neither karmic hindrances nor works of Mara. He should reproach his own faults and not those of others, seek the Dharma and cultivate the wisdom born of learning, and not provoke disputes or litigation. In this way, he will attain purity.

To dream of receiving a diadem made from one kind of jewel to wear upon one’s head is a sign of the first ground. Diadems made from two through seven kinds of jewels are signs of the second through the seventh grounds.

To see oneself receive and wear upon one’s head the jeweled mani diadem of a Wheel-Turning Sage King is a sign of the eighth ground.

To see oneself receive and wear upon one’s head a celestial diadem is a sign of the ninth ground. The works of Mara are eliminated.

Again, O Vajra-Crusher! To dream of wearing a flower garland upon one’s head is a sign pertaining to the first through the eighth grounds. This bodhisattva truly has karmic hindrances. If at the beginning, middle, and end he gives rise to a wholesome, concentrated mind and relinquishes all possessions without sorrow, he will attain purity.

To dream of receiving a single-colored flower garland is a sign of the first ground.

To see oneself receive a flower garland of an unattractive color is a sign of the second ground.

To see oneself receive a multicolored flower garland is a sign of the third ground.

To see oneself receive a garland made from every kind of flower is a sign of the fourth ground.

To see oneself receive a garland of dragon flowers is a sign of the fifth ground.

To see oneself receive a garland of celestial flowers is a sign of the sixth ground.

To see oneself receive a garland of various celestial flowers is a sign of the seventh ground.

To see oneself receive a beautiful garland complete with every kind of celestial flower is a sign of the eighth ground.

Again, O Vajra-Crusher! To dream of gathering various kinds of flowers is a sign pertaining to the first through the sixth grounds. This bodhisattva should encourage and guide others to cultivate vigor. If he possesses power and influence, he should not oppress others.

To dream of gathering flowers that have color but no fragrance is a sign of the first ground.

To see flowers possessing both color and fragrance is a sign of the second ground.

To see golden-colored flowers is a sign of the third ground.

To see flowers of many different colors is a sign of the fourth ground.

To see flowers growing in water and on land is a sign of the fifth ground.

To see various kinds of flowers growing in water and on land is a sign of the sixth ground.

Again, O Vajra-Crusher! To dream of beating a drum is a sign pertaining to the first through the ninth grounds. This bodhisattva’s karmic hindrances and hindrances caused by Mara flourish. He should diligently cultivate extensive learning and vigor and maintain a mind of equality toward all sentient beings. In this way, he will attain purity.

To dream of beating a drum in empty space is a sign of the first ground.

To see oneself beating a drum on level ground is a sign of the second ground.

To see oneself beating a drum in a village is a sign of the third ground.

To see oneself beating a drum in a great city is a sign of the fourth ground.

To see oneself beating a drum amid a great assembly is a sign of the fifth ground.

To see oneself beating a drum upon a building is a sign of the sixth ground.

To see oneself beating a drum in the mountains is a sign of the seventh ground.

To see oneself beating a drum on the summit of Mount Sumeru is a sign of the eighth ground.

To see oneself beating a drum in the space above Mount Sumeru is a sign of the ninth ground. The works of Mara are eliminated, and one diligently cultivates wisdom.

Again, O Vajra-Crusher! To dream of an eclipse of the sun or moon is to see a sign pertaining to the first through the sixth grounds. In the past, this bodhisattva destroyed wholesome dharmas and, afflicted by many defilements, committed evil karma. He should give away all his possessions without hoping for recompense; he will then attain purity.

To dream of seeing the sun and moon newly risen is to see a sign of the first and second grounds.

To see clouds is a sign of the third ground.

To see clouds gathering is a sign of the fourth ground.

To see clouds dispersing is a sign of the fifth ground.

To see no dust or haze is a sign of the sixth ground.

To see the sun and moon standing directly at the zenith eliminates the works of Mara and karmic hindrances.

Again, O Vajra-Crusher! To dream of smearing one’s body with filth is to see a sign pertaining to the first through the third grounds. In a previous life, this bodhisattva reviled the sages and worthies and cultivated evil conduct. For a period of three years, throughout the six periods of day and night, this bodhisattva should diligently cultivate repentance. Thereafter, he should harbor no contempt or arrogance toward others and should extensively cultivate faithful understanding. In this way, he will attain purity.

To dream of smearing one’s own body with blue mud is to see a sign of the first ground.

To see oneself smear half of one’s body is a sign of the second ground.

To see oneself smear one’s entire body is a sign of the third ground.

Up to the sixth ground, one should discern and understand the works of Mara.

Again, O Vajra-Crusher! To dream that one becomes a king is a sign pertaining to the first through the tenth grounds. This bodhisattva has deep roots of goodness but also encounters many hardships. He should not expect offerings from others, should not harbor deceit toward anyone, and should cultivate upright conduct and generosity. If he observes the precepts, he should share their benefit with others; he should neither praise himself nor disparage others. In this way, he advances toward the path of bodhi.

To dream that one becomes a king and sees oneself in a terrifying place within a village indicates a person on the first ground.

To see oneself in the Sangha’s dwelling quarters is a sign of the second ground.

To see oneself in a garden or house is a sign of the third ground.

To see oneself in a shrine dedicated to celestial beings is a sign of the fourth ground.

To see oneself in a great city is a sign of the fifth ground.

Seeing oneself within a mountain is a sign of the sixth ground.

Seeing oneself as the king of Jambudvipa is a sign of the seventh ground.

Seeing oneself as a wheel-turning king is a sign of the eighth ground.

Seeing oneself in the ocean is a sign of the ninth ground.

Seeing oneself upon the summit of Mount Sumeru is a sign of the tenth ground.

One can eliminate demonic activity, but one is not diligent in vigorous effort. One should constantly recollect the Buddhas and bodhisattvas.

Furthermore, Vajra-Crusher! Dreaming of appearing before a king, before a minister or chief counselor, or amid a great assembly is to see signs of the first through the eighth grounds and their various afflictions. This bodhisattva should teach and transform sentient beings, make offerings, and diligently cultivate, and will thereby attain purity.

Dreaming of giving alms before a king or an official, or amid a great assembly, is a sign of the first ground.

Seeing oneself uphold the precepts is a sign of the second ground.

Seeing oneself listen to the Dharma is a sign of the third ground.

Seeing oneself in meditative concentration is a sign of the fourth ground.

Seeing oneself receive and retain the teachings is a sign of the fifth ground.

Seeing spiritual powers is a sign of the sixth ground.

Seeing oneself teach the Dharma is a sign of the seventh ground.

Seeing one’s retinue brought to fulfillment is a sign of the eighth ground.

Furthermore, Vajra-Crusher! Dreaming of riding in a carriage through a garden or forest is to see signs of the first through the ninth grounds. This bodhisattva does not understand worldly profit, support, drink, and food; is bound and dragged about by Mara; and has few karmic obstructions. One should provide a Dharma master with necessities and cultivate silent tranquility. In this way, one advances toward the path of bodhi.

When this bodhisattva sees a sign of the first ground, there is an absence of knowledge; when seeing a sign of the second ground, an absence of wisdom; when seeing a sign of the third ground, an absence of decisive knowledge; when seeing a sign of the fourth ground, an absence of knowledge of meditation; when seeing a sign of the fifth ground, an absence of unobstructed knowledge; when seeing a sign of the sixth ground, an absence of knowledge that gives rise; when seeing a sign of the eighth ground, an absence of knowledge of adornment; and when seeing a sign of the ninth ground, an absence of knowledge of vows.

Furthermore, Vajra-Crusher! Dreaming of villages, Sangha dwellings, and people never seen before is to see signs of the first through the sixth grounds. This bodhisattva encounters many hardships and should constantly recollect the Buddhas, thereby attaining purity.

Dreaming of villages, Sangha dwellings, and people, and seeing oneself therein cultivating faithful giving and cultivating every form of faithful understanding, is to see a sign of the first ground.

Seeing work being done is a sign of the second ground.

Seeing adornment is a sign of the third ground.

Seeing the adornment completed is a sign of the fourth ground.

Seeing the fourfold assembly gathered together is a sign of the fifth ground.

Seeing an assembly of devas is a sign of the sixth ground.

Furthermore, Vajra-Crusher! Dreaming of obtaining a parasol is to see signs of the first through the seventh grounds and to receive the Buddhas’ protection and support. This bodhisattva encounters many hardships but is not subdued. One should harbor no ill will toward those who teach the Dharma and will thereby attain purity.

Seeing oneself obtain a beautiful flowered parasol is a sign of the first ground.

Seeing oneself obtain a lapis lazuli parasol is a sign of the second ground.

Seeing oneself obtain a parasol and flowers is a sign of the third ground.

Seeing oneself obtain a strong, sturdy parasol is a sign of the fourth ground.

Seeing oneself obtain a parasol with a decorated handle is a sign of the fifth ground.

Seeing oneself obtain a parasol with a net of bells is a sign of the sixth ground.

Seeing oneself obtain a parasol draped with a net of jewels is a sign of the seventh ground.

One can eliminate demonic activity, but one is not diligent in vigorous effort.

Furthermore, Vajra-Crusher! Dreaming of teaching the Dharma to many people is to see signs of the first through the tenth grounds. This bodhisattva should recognize demonic activity and karmic obstructions. If one wishes to attain decisive eloquence, one should go forth in search of it, cherish no attachment to any possession, give rise to pure faith toward those who seek the Dharma, and cultivate the precepts and the six principles of harmony and respect. In this way, one will attain purity.

Dreaming of teaching the Dharma concerning how to practice giving is to see a sign of the first ground.

Seeing oneself explain what the ten wholesome dharmas are is to see a sign of the second ground.

Seeing oneself explain how to listen and study is to see a sign of the third ground.

Seeing oneself explain the ascetic practices is to see a sign of the fourth ground.

Seeing oneself explain how to teach the Dharma of emptiness is to see a sign of the fifth ground.

Seeing oneself explain how to censure habitual tendencies is to see a sign of the sixth ground.

Seeing oneself explain nonattachment is to see a sign of the seventh ground.

Seeing oneself explain the adornment of concentration is to see a sign of the eighth ground.

Seeing oneself explain the adornment of a Buddha is to see a sign of the ninth ground.

Seeing oneself explain the wondrous nature of time is to see a sign of the tenth ground.

Seeing a sign of the first ground, one obtains the treasure of giving; seeing a sign of the second ground, one obtains the treasure of morality; seeing a sign of the third ground, one obtains the treasure of skillful means; seeing a sign of the fourth ground, one fully obtains the seven noble treasures; seeing a sign of the fifth ground, one obtains the treasure of service and support; seeing a sign of the sixth ground, one obtains the treasure of discernment; seeing a sign of the seventh ground, one obtains the treasure of decisiveness; seeing a sign of the eighth ground, one obtains the treasure of unobstructed mastery; seeing a sign of the ninth ground, one obtains the treasure of practice; and seeing a sign of the tenth ground, one obtains the treasure of attainment.

On the first ground, wholesome roots become predominant; on the second ground, morality becomes predominant; on the third ground, skillful means become predominant; on the fourth ground, deeds to be performed become predominant; on the fifth ground, the twelve links of dependent origination become predominant; on the sixth ground, exceedingly profound patience becomes predominant; on the seventh ground, knowledge that dissolves characteristics becomes predominant; on the eighth ground, teaching and transforming sentient beings through the dissolution of characteristics becomes predominant; on the ninth ground, taming becomes predominant; and on the tenth ground, purifying Buddha lands through the dissolution of characteristics becomes predominant.

Furthermore, Vajra-Crusher! Dreaming of a newly established fortified city is to see signs of the first through the eighth grounds and to receive a prediction of non-retrogression. This bodhisattva should draw near to and make offerings to those of exceedingly profound faithful understanding and great decisiveness. This bodhisattva’s doubts and regrets obstruct the Dharma; one should make offerings to a Dharma master to eliminate doubt and regret and will thereby attain purity.

Dwelling within it is a sign of the first ground.

Doubting whether one will or will not attain Buddhahood by means of the path is a sign of the second ground.

Doubting the knowledge used to teach and transform sentient beings is a sign of the third ground.

Doubting the arising of concentration is a sign of the fourth ground.

Doubting the knowledge of what ought to be done is a sign of the fifth ground.

Doubting the fruit of the path is a sign of the sixth ground.

Doubting arising is a sign of the seventh ground.

Doubting spiritual play is a sign of the eighth ground.

Furthermore, Vajra-Crusher! Dreaming of binding together a raft to cross a turbid stream is to see signs of the first through the seventh grounds. This bodhisattva’s karmic obstructions and demonic activity flourish. One should arouse a firm, supreme aspiration that is indestructible, harmonious, consonant with non-arising, and luminous and pure.

If knowledge of skillful means is beset by difficulties, this is a sign of the first ground.

If one wishes to cultivate right effort but the body is indolent, this is a sign of the second ground.

If the mind acts at an improper time, this is a sign of the third ground.

If knowledge is timely, this is a sign of the fourth ground.

If there is little fearlessness, this is a sign of the fifth ground.

If teaching and transforming others is beset by difficulties, this is a sign of the sixth ground.

If the Buddhadharma is beset by difficulties, this is a sign of the seventh ground.

Furthermore, Vajra-Crusher! Dreaming of sitting in meditation is to see signs of the first through the sixth grounds. If this bodhisattva encounters difficulties in practicing the six paramitas impartially, one should practice the six paramitas without reliance and will thereby attain purity.

Dreaming of building a boat that is not yet finished is a sign of the first ground.

Seeing the boat completed is a sign of the second ground.

Seeing two boats together in one place is a sign of the third ground.

Seeing the two boats bound together is a sign of the fourth ground.

Seeing a great assembly seated in a boat is a sign of the fifth ground.

Seeing them enter the boat and then depart is a sign of the sixth ground.

Furthermore, Vajra-Crusher! Dreaming of clouds and thunder emitting brilliant lightning is a sign of the first through the fifth grounds. This bodhisattva has few karmic obstructions, but demonic activity flourishes. One should cultivate wholesome mindfulness, cultivate dharanis, and relinquish cherished possessions, thereby attaining purity.

Dreaming of clouds, rain, thunder, and lightning and becoming frightened is a sign of the first bhumi.

If one is not frightened, it is a sign of the second bhumi.

If one recollects the Dharma, it is a sign of the third bhumi.

If one stands upon a mountain peak and recollects it, it is a sign of the fourth bhumi.

If one recollects it while in empty space, it is a sign of the fifth bhumi. One can eliminate the deeds of Mara. If these are signs of the higher bhumis, one sees dragons gathering to attend upon one’s undertakings and is not frightened.

Moreover, Vajra Crusher! Dreaming that one attains the adornments of the Path means seeing signs from the first through the third bhumi. This bodhisattva’s karmic hindrances and the deeds of Mara are flourishing. One must draw near to the patience paramita, the diligence paramita, and the prajnaparamita; then one will attain purity.

Dreaming that one obtains a soiled knife is a sign of the first bhumi.

Obtaining an unsoiled knife is a sign of the second bhumi.

Obtaining a sharp knife is a sign of the third bhumi.

Moreover, Vajra Crusher! Dreaming that one obtains a vessel means seeing signs from the first through the seventh bhumi. It is not certain that this bodhisattva has the deeds of Mara or karmic hindrances. One must diligently practice the four means of embracing beings; then one will attain purity. One must eliminate regression from the sixth bhumi in order to advance to the seventh bhumi.

Moreover, Vajra Crusher! Dreaming that one shows the way to sentient beings is a sign pertaining to all ten bhumis. When this sign appears, one must clearly recognize karmic hindrances and the hindrances of afflictions. One must draw near to and make offerings to Dharma teachers, relinquish all possessions, and diligently cultivate vigor while proceeding toward the unsurpassed Path.

Dreaming that one sits in a vehicle moving along a road is a sign of the first bhumi.

Showing sentient beings the road to a garden or dwelling is a sign of the second bhumi.

Showing the road to a city is a sign of the third bhumi.

Showing the road to an aranya is a sign of the fourth bhumi.

Showing the road into the mountains is a sign of the fifth bhumi.

Showing the road to the sea is a sign of the sixth bhumi.

Showing the road to heaven is a sign of the seventh bhumi.

Showing the path of the sravakas is a sign of the eighth bhumi.

Showing the path of the bodhisattvas is a sign of the ninth bhumi.

Showing the path of the Buddha is a sign of the tenth bhumi.

If one clearly recognizes the deeds of Mara and clearly recognizes the karma of afflictions, then there is no fault in the first six bhumis.

Moreover, Vajra Crusher! Dreaming that one enters a garden or a forest means seeing signs from the first through the eighth bhumi. In the dream, this bodhisattva is affected by the deeds of Mara relating to the karma of afflictions; in the dream one becomes frightened, and upon awakening one is sorrowful and distressed. One must cultivate the Dharma, listen to the profound Dharma, remain silent, and then refrain from sleep. One must draw near to those who decisively expound the Dharma of the Path; then one will attain purity.

Dreaming that one has lost the royal throne and becoming frightened is a sign of the first bhumi.

Seeing that one has broken the precepts and therefore becoming frightened is a sign of the second bhumi.

Seeing the true Dharma completely disappear and therefore becoming frightened is a sign of the third bhumi.

Seeing a Dharma teacher die and therefore becoming frightened is a sign of the fourth bhumi.

Seeing oneself consumed by fire and therefore becoming frightened is a sign of the fifth bhumi.

Seeing oneself subjected to terror is a sign of the sixth bhumi.

Seeing oneself fall from a mountain and becoming frightened is a sign of the seventh bhumi.

Seeing the Buddha enter nirvana and therefore becoming frightened is a sign of the eighth bhumi.

Moreover, Vajra Crusher! Dreaming of a heap of grain means seeing a sign of the seventh or a higher bhumi. In previous lives this bodhisattva made offerings to the Buddhas, endured many hardships, did not conform to the entire world, neither looked back nor abandoned the path, and guarded the three kinds of karma.

Dreaming that one gathers grain is a sign of the seventh bhumi.

Seeing oneself gather grain throughout the great trichiliocosm is a sign of the eighth bhumi.

Seeing a heap of ripened grain is a sign of the ninth bhumi.

Seeing oneself harvest grain is a sign of the tenth bhumi.

Moreover, Vajra Crusher! Dreaming that one heals the illnesses of sentient beings means seeing signs from the first through the eighth bhumi. This bodhisattva has few karmic hindrances, but the deeds of Mara are flourishing. One must cultivate great compassion and diligently exhort and guide others, without giving rise to doubt or regret; then one will attain accord.

Dreaming that one treats the illnesses of children is a sign of the first bhumi.

Seeing oneself treat the illnesses of women is a sign of the second bhumi.

Seeing oneself treat the illnesses of adults is a sign of the third bhumi.

Seeing oneself treat fever is a sign of the fourth bhumi.

Seeing oneself treat leprosy is a sign of the fifth bhumi.

Seeing oneself treat disability is a sign of the sixth bhumi.

Seeing oneself treat a wasting illness is a sign of the seventh bhumi.

Seeing oneself treat an illness caused by spirits is a sign of the eighth bhumi. One can eliminate the deeds of Mara. One must cultivate the practice of patience and perfect the bodhisattva’s mind of great compassion.

Moreover, Vajra Crusher! Dreaming that one hears a prediction of one’s attainment of bodhi is a sign pertaining to all ten bhumis. One must clearly recognize the deeds of Mara and karmic hindrances.

Dreaming that one wonders whether one has received a prediction of the Path is a sign of the first bhumi.

Receiving a prediction concerning bodhisattva conduct is a sign of the second bhumi.

Receiving a prediction concerning patience is a sign of the third bhumi.

Receiving a prediction concerning vows is a sign of the fourth bhumi.

Receiving a prediction concerning samadhi is a sign of the fifth bhumi.

Receiving a prediction concerning wisdom is a sign of the sixth bhumi.

Receiving a prediction concerning skillful means is a sign of the seventh bhumi.

Receiving a prediction concerning omniscience that surpasses the stage of the sravakas and the stage of the pratyekabuddhas is a sign of the eighth bhumi.

Receiving a prediction that one is destined for buddhahood after one more birth is a sign of the ninth bhumi.

Dreaming that one hears oneself receive the Buddha’s prediction and consecration is a sign of the tenth bhumi.

This bodhisattva must cultivate great compassion, prajnaparamita, and skillful means. In this way, one proceeds toward the Path.

Moreover, Vajra Crusher! If one dreams of awakening to the path of bodhi, this means seeing signs from the first through the eighth bhumi. This bodhisattva must arouse great compassion and diligently cultivate vigor, faith, and a wholesome mind.

Seeing the great trichiliocosm quake is a sign of the ninth bhumi.

Seeing light radiated while the devas loudly offer praise and rejoice with laughter is a sign of the tenth bhumi.

Thus, from the first through the tenth bhumi, failure to cultivate vigor diligently is a sign of the deeds of Mara.

Moreover, Vajra Crusher! If one dreams that one obtains a full vessel, this means seeing signs of all ten bhumis. One should understand them as follows:

If one sees oneself obtain it in a village, it is a sign of the first bhumi.

If one sees oneself obtain it within a gateway, it is a sign of the second bhumi.

If one sees oneself obtain it on a road, it is a sign of the third bhumi.

If one sees oneself obtain it beneath a tree, it is a sign of the fourth bhumi.

If one sees oneself obtain it while standing, it is a sign of the fifth bhumi.

If one sees oneself obtain it while sitting, it is a sign of the sixth bhumi.

If one sees oneself obtain it upon a mountain peak, it is a sign of the seventh bhumi.

If one sees oneself obtain it in empty space, it is a sign of the eighth bhumi.

If one sees oneself obtain it while eating, it is a sign of the ninth bhumi.

If one sees oneself obtain it while adorning vehicles, or within a garden or dwelling, it is a sign of the tenth bhumi.

These are signs of the deeds of Mara and karmic hindrances pertaining to the various bhumis. One must remain vigilant and recognize them. By clearly understanding them in this way, one becomes pure and proceeds toward the unsurpassed path of bodhi.”

The Blessed One spoke in verse:

“Seeing signs such as these,

One is resolute and free from doubt.

A Great Being should act thus:

Do not perceive the faults of others.

The virtues of others are difficult to fathom;

The great ocean may be set ablaze,

And water may arise within fire.

If one possesses these signs

Yet were to regress from bodhi,

Such a thing could never occur.

If, using both shoulders,

One bore Mount Sumeru as a burden

And traveled throughout the ten directions,

Across worlds numerous as the sands of the Ganges,

Deeds such as these

Could still be accomplished;

But a mind of bodhi such as this

Will never regress.

The great earth may be overturned,

But there can never be

Regression from the mind of bodhi.

Even the slightest merit therein—

If a person possesses a wholesome mind

And proceeds toward the unsurpassed Path—

Has four immeasurable qualities

That the world cannot comprehend.

The realm of empty space is difficult to fathom;

The realm of sentient beings is likewise.

The Buddha knows the mind of bodhi;

Whoever encounters it should understand.

The deeds of a bodhisattva

Should not be slighted or disparaged.

With a single small blade of grass,

One might measure the waters of the great ocean,

But the deeds of sentient beings

Cannot be conceived or discussed.

Suppose the waters of the great ocean

Were boiled like molten copper;

For the sake of one’s own life,

One might still drink them all.

Yet the practices of a bodhisattva

Should never be slighted or disparaged.

The suffering of drinking molten copper—

That suffering cannot be reckoned.

Whether there are obstructive karmic hindrances,

Or disturbances caused by Mara,

In the place where that person takes birth”

Entirely free from sorrow and regret.

If people, intoxicated by pleasure,

Deluded by material things,

Break the precepts and become detestable,

They are unworthy of reverence.

Yet toward people such as these,

One should not harbor contempt or arrogance.

The actions of sentient beings

Are exceedingly difficult to discern clearly.

Even you, Shariputra,

When quietly absorbed in meditation,

Dwelling in single-minded concentration,

Can discern only fifty thoughts.

The World-Honored Ones, however,

In a single thought know immeasurable thoughts.

Therefore, one should not

Give rise to doubt regarding the Buddhas.

Even arhats

Do not know the full extent of their own states;

How much less could they know

The states of sentient beings?

Therefore, everyone

Should refrain from saying:

“I am able to know

The thoughts of sentient beings.”

I see a person wearing dyed robes

Who shortly afterward puts on white garments;

So it is from thought to thought:

Each thought undergoes change.

Who, then, could know

Who is truly foolish and afflicted?

King Ajatashatru, for example,

Killed his own father

And also, toward the Tathagata,

Gave rise to a wicked and rebellious mind.

Then, within a single thought,

He deeply repented of his offenses,

Thereby dispelling their karmic retribution

And escaping the suffering of the lower realms.

How much more so for one who gives rise to

A wholesome, pure, and virtuous mind.

At times that mind is bound;

At times that mind is liberated.

This body is morally indeterminate

And possesses no cognition.

How, then, could this body itself

Be made guilty of evil faults?

Nor should this body

Cling intimately to physical form;

And, moreover, one should not

Kill the bodies of others.

It is like a mass of pure gold

Falling into filthy excrement:

The nature of gold remains forever pure,

And the filth cannot defile it.

Although that person craves pleasure

And is intoxicated by worldly dharmas,

Their genuine merit

And wholesome mind do not diminish.

Princes and sons of elders

Laugh and amuse themselves amid the great assembly;

When all the great kings

Behold them, they rejoice.

Among these sentient beings,

Whether human or celestial,

Some consume poison yet do not die;

Some enter fire yet are not burned.

How much less could those endowed with awakened wisdom

Ever suffer diminution?

If foolish people of the world

Make offerings to pratyekabuddhas and shravakas,

It does not equal making offerings to bodhisattvas,

Those pure-minded fields of merit,

Who are equal to the Buddha.

Bodhisattvas are the same as Buddhas;

They perceive the wholesome mind in its profound depths,

Beyond all conception or measurement.

Suppose one were to give the seven treasures

Filling worlds as numerous as the sands of the Ganges.

If another transcribes this sutra

And also accepts and upholds it,

The merit of this, compared with that act of giving,

Is many times greater and difficult to compare.

Such a person skillfully obtains immense benefit,

And the bodhicitta is never lost.

If someone, seeking wealth,

Enters the great ocean,

They will surely obtain precious jewels

And acquire vast and abundant riches.

If one accepts and upholds all the sutras

And is able to teach many people,

Yet has not heard this sutra,

One does not understand the conduct of sentient beings.

For causes and conditions such as these,

One should understand true suchness and uprightness,

Neither praising one’s own virtues

Nor disparaging others.

With a wholesome mind, practice pure conduct,

Diligently progressing without regression.

If one wishes swiftly to awaken to

The unsurpassed path of bodhi,

One should delight in dwelling in aranyas,

Constantly guard the six sense faculties,

Remain far removed from towns and villages,

And foremost cultivate the virtue of loving-kindness.

In this way, one will swiftly

Realize the path of bodhi.”

When the World-Honored One taught this sutra, sixty thousand devas and humans attained irreversibility from unsurpassed bodhi. Another eighteen nayutas of devas and humans, who had not previously aroused the resolve, now aroused bodhicitta; because they heard this sutra, the offenses that would have caused birth and death throughout eighty kalpas were extinguished.

The Buddha continued: “Because it brings such immense benefits, anyone who wishes not to lose bodhi must accept and uphold this scripture, read and recite it until thoroughly familiar with it, remember and contemplate it well, diligently cultivate skillful means, patiently accept it, rejoice in it, and practice it reverently.”

At that time, among the assembly were ten thousand bodhisattvas who had given rise to doubt and regret, wished to abandon their bodhicitta, and wanted to return home. They did not understand the faults arising from karmic obstructions and the works of Mara. Now, through hearing this sutra, their offenses were extinguished.

Before the World-Honored One they gave rise to a measure of faith, completely eradicated twenty kalpas of the works of Mara, and, without leaving their seats, attained the stage of those bound to only one more birth. They would be born in worlds in other directions. When Bodhisattva Maitreya attains Buddhahood in this world, those ten thousand bodhisattvas will attain Buddhahood at the same time as Bodhisattva Maitreya, because, through hearing this sutra, those bodhisattvas completely eradicated the works of Mara and the afflictions accumulated throughout twenty kalpas.

The Buddha continued: “Merely by hearing this sutra, bodhisattvas obtain many benefits; how much more so if they accept and uphold, read and recite, and expound this sutra.”

After the Buddha had spoken this sutra, the devas, humans, asuras, and the entire assembly rejoiced and reverently practiced it.

THE FOURTH DHARMA ASSEMBLY: DEVAPUTRA DWELLING IN TRANQUILITY

END