大方廣佛華嚴經

(1) Nayutas of beings from the Pure Abodes

Heard of the supreme practices within the Ninth Ground;

Rejoicing exultantly in the sky,

They all reverently made offerings to the Buddha.

An inconceivable assembly of bodhisattvas

Also rejoiced greatly in the sky;

Together they lit the finest pleasing incense,

Perfuming the entire assembly and rendering it pure.

The Sovereign Deva King and his celestial hosts,

Numbering countless kotis, remained in the sky,

Scattering celestial garments everywhere as offerings to the Buddha;

Hundreds of thousands of myriad kinds fluttered down.

Celestial maidens, limitless in number,

All joyfully made offerings to the Buddha;

They played every kind of exquisite music

And praised him together in these words:

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

Yet manifests a body in every world;

His dignified physical marks number countless kotis,

Filling the vast Dharma-realm everywhere.

From a single pore he emits radiant light,

Universally dispelling the darkness of worldly afflictions;

The atoms of all worlds might be counted,

But the number of these rays cannot be measured.

Some see the Tathagata endowed with all excellent marks,

Turning the supreme, unsurpassed wheel of the true Dharma;

Some see him journeying throughout the Buddha-lands;

Some see him quiescent, peaceful, and unmoving;

Some see him dwelling in the Tushita Palace;

Some see him descend to be born and enter his mother’s womb;

Some see him abiding in the womb, and some see him emerge,

All of which is seen throughout limitless lands;

Some see him renounce the household life and cultivate the path;

Some see him attain perfect enlightenment at the bodhimanda;

Some see him teach the Dharma, and some see him enter nirvana,

Causing all throughout the ten directions to behold him.

Just as an illusionist skilled in magical arts

Manifests many things before a great assembly,

So too is the wisdom of the Tathagata,

Universally manifesting bodies throughout the world.

The Buddha abides in the profound true nature of dharmas,

Quiescent, signless, and equal to empty space;

Yet within the ultimate truth

He displays many deeds and practices.

The deeds performed by the Buddha to benefit sentient beings

All arise in reliance upon the Dharma-nature;

Characteristics and the absence of characteristics are not different,

And when entered to the ultimate, all are signless.

Whoever wishes to attain the Tathagata’s wisdom

Must abandon all deluded discrimination,

Comprehend the equality of existence and nonexistence,

And swiftly become the Great Guide of humans and devas.

Limitless and boundless hosts of celestial maidens,

Having praised him with music and voices,

Their bodies and minds tranquil, all dwelt in bliss,

Gazing reverently at the Tathagata in silence.

Thereupon, the bodhisattva Liberation Moon,

Knowing that all the assemblies had become tranquil,

Turned to Vajragarbha and entreated him, saying:

“O truly fearless son of the Buddha!

From the Ninth Ground one enters the Tenth Ground;

All its meritorious qualities and modes of practice,

Even its spiritual powers and transformations of wisdom—

Please proclaim them for this great assembly.”

Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon: “Son of the Buddha! Having thus employed limitless wisdom to contemplate, awaken to, and comprehend the First Ground through the Ninth Ground, the great bodhisattva skillfully reflects upon and cultivates them, perfectly fulfills wholesome dharmas, gathers boundless factors that aid the path, increases great merit and wisdom, extensively practices great compassion, understands the distinctions among worlds, enters the dense forest of the realm of sentient beings, enters the realm of the Tathagata, accords with the Tathagata’s practice of quiescence, and constantly contemplates the Tathagata’s powers of wisdom, fearlessnesses, and unique qualities. This is called attaining the position of consecration into omniscience.

“Sons of the Buddha! When the great bodhisattva, by means of such wisdom, enters the Ground of Consecration, he immediately attains the samadhi of freedom from defilement, the samadhi of entering the distinctions of the Dharma-realm, the samadhi of adorning the bodhimanda, the samadhi of every kind of flower-radiance, the samadhi of the ocean treasury, the samadhi of the ocean seal, the samadhi of the vast realm of empty space, the samadhi of contemplating the intrinsic nature of all dharmas, the samadhi of knowing the mental activities of all sentient beings, the samadhi in which all Buddhas appear directly before him, and hundreds of myriads of countless such samadhis, all of which become manifest before him.

In relation to all these gates of samadhi, this bodhisattva is skillful both in entering and emerging from them. He also clearly understands the distinctions among all the functions of samadhi. The final samadhi is called consecration into the supreme position of omniscience.

“When this samadhi manifests before him, an immense precious lotus suddenly appears. This lotus is as vast as a million great trichiliocosms and is adorned with every kind of wondrous jewel. It transcends all worldly realms, arises from supramundane roots of goodness, and is formed through practices that know all dharmas to be illusory in nature. It constantly emits light that universally illuminates the Dharma-realm, and it is something that cannot be possessed even in the celestial realms.

“The stem of this lotus is made of vaidurya mani jewels, its dais of kingly sandalwood, its stamens of agate, and its petals of Jambu River gold. Various jewels form its treasury, and jeweled nets are spread above it. This flower constantly emits limitless radiance and is surrounded by a retinue of lotuses as numerous as the atoms in ten great trichiliocosms.

“At that time, this bodhisattva sits upon the lotus, his bodily proportions corresponding to the flower. His limitless retinue of bodhisattvas sit upon the other lotuses, each attaining a million samadhis. Together, they turn toward the great bodhisattva and gaze upon him single-mindedly.

“Sons of the Buddha! When this great bodhisattva and his retinue sit upon the lotuses, their radiance and voices pervade the Dharma-realm throughout the ten directions. All worlds tremble; beings in the evil destinies are freed from suffering; lands become pure and adorned; bodhisattvas who practice in the same way gather like clouds; the music of humans and devas sounds forth simultaneously; all sentient beings attain peace and happiness; and inconceivable offerings are presented to the Buddhas. The Buddhas and all their assemblies become clearly manifest.

“Sons of the Buddha! As this bodhisattva sits upon the great lotus throne, hundreds of myriads of countless rays of light stream from beneath his feet, universally illuminating the great hells throughout the ten directions and extinguishing the sufferings of sentient beings. From his knees stream hundreds of myriads of countless rays of light, universally illuminating every kind of animal throughout the ten directions and extinguishing the sufferings of sentient beings.

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

From his shoulders stream hundreds of myriads of countless rays of light, universally illuminating all shravakas throughout the ten directions. From his neck and back stream hundreds of myriads of countless rays of light, universally illuminating the bodies of pratyekabuddhas throughout the ten directions. From his face stream hundreds of myriads of countless rays of light, universally illuminating bodhisattvas from those who have first brought forth the aspiration for enlightenment through those on the Ninth Ground.

From between his eyebrows stream hundreds of myriads of countless rays of light, universally illuminating bodhisattvas undergoing consecration throughout the ten directions. This radiance causes all the palaces of Mara to disappear from sight.

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

“Before the assembly of each Buddha throughout the ten directions, this net of light rains down fine incense, flower garlands, garments, banners, pennants, jeweled canopies, and all manner of ornaments made of mani pearls, as offerings to the Buddhas.

“All these offerings arise from supramundane roots of goodness and transcend every worldly realm. If any sentient being sees or knows of this, that being will attain nonretrogression on the path to unsurpassed enlightenment.”

Children of the Buddha! After this great radiance had manifested such offerings, it again circled all the worlds of the ten directions and the bodhimandas of the Buddhas ten complete times, and then entered through the soles of the Buddha’s feet. At that time, the Buddhas and bodhisattvas knew that in that world there was a great bodhisattva capable of practicing such vast conduct and attaining the Stage of Consecration.

Children of the Buddha! At that time, immeasurable and boundless numbers of bodhisattvas throughout the ten directions, up to those on the Ninth Ground, all gathered like clouds around this great bodhisattva, reverently making offerings and single-mindedly contemplating him. While thus contemplating, all those bodhisattvas immediately attained ten thousand samadhis.

At that time, the Bodhisattvas Receiving Consecration throughout the ten directions emitted, from the auspicious mark upon their vajra-adorned chests, a great radiance called Able to Destroy the Enmity of Mara, accompanied by millions of countless rays of light. It illuminated the ten directions universally and manifested immeasurable spiritual transformations. Thereafter, this radiance returned and entered the vajra-adorned chest of the great bodhisattva. After the radiance had entered, the wisdom and powers of this great bodhisattva increased a hundred thousandfold.

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

After this radiance had illuminated all worlds throughout empty space and the Dharma Realm, it came above the Dharma assembly of this great bodhisattva, circled it clockwise many times, and manifested all manner of adornments. Having done so, it entered through the crown of this great bodhisattva’s head. All the accompanying rays of light likewise entered through the crowns of the bodhisattvas’ heads.

As the radiance of the Buddhas entered his head, this great bodhisattva attained millions of samadhis that he had never attained before. This is called attaining the Stage of Consecration, entering the realm of the Buddhas, becoming fully endowed with the ten powers, and being numbered among the Buddhas.

Children of the Buddha! It is like a Wheel-Turning Sage King whose chief queen gives birth to a crown prince. When the crown prince’s physical marks have fully matured, the king has him sit upon a wondrous jeweled throne mounted on a precious white elephant. He spreads a great netted canopy, raises magnificent banners, burns incense, scatters flowers, plays all kinds of music, and places water from the four seas in a golden vessel. The king takes this golden vessel and pours the water of the four seas upon the crown prince’s head. This is called the rite by which the crown prince receives the royal office and joins the ranks of consecrated kshatriya kings. He can then fully practice the ten wholesome paths and is also called a Wheel-Turning Sage King.

The Consecrated Great Bodhisattva is likewise: because the wisdom-water of the Buddhas is poured upon his head, this is called Receiving Consecration; and because he is fully endowed with the Tathagata’s ten powers of wisdom, he joins the ranks of the Buddhas.

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

Children of the Buddha! The great bodhisattva on this Dharma Cloud Ground knows in accordance with reality the accumulation of the desire realm, the accumulation of the form realm, the accumulation of the formless realm, the accumulation of worlds, the accumulation of the Dharma Realm, the accumulation of the conditioned realm, the accumulation of the unconditioned realm, the accumulation of the realm of sentient beings, the accumulation of the realm of consciousness, the accumulation of the realm of empty space, the accumulation of the realm of nirvana, the accumulation of views, attachments, afflictions, and activities, the accumulation of the formation and destruction of worlds, the accumulation of shravaka practices, the accumulation of pratyekabuddha practices,

the accumulation of bodhisattva practices, the accumulation of the Tathagata’s wisdom-powers, fearlessnesses, form body, and Dharma body, the accumulation of all-aspect wisdom, the accumulation of manifesting the attainment of Buddhahood and turning the Dharma wheel, and the accumulation of the wisdom that decisively discerns all dharmas.

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

Children of the Buddha! With such supreme and ever more supreme wisdom of awakening, this great bodhisattva knows in accordance with reality the transformations of sentient beings’ karma, the transformations of afflictions, the transformations of views and attachments, the transformations of worlds, the transformations of the Dharma Realm, the transformations of shravakas, the transformations of pratyekabuddhas, the transformations of bodhisattvas, the transformations of Tathagatas, and all transformations involving discrimination and non-discrimination.

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

He further knows in accordance with reality the Buddhas’ entry into subtle wisdom: subtle wisdom in cultivation, subtle wisdom at the end of life, subtle wisdom in taking birth, subtle wisdom in leaving the household life, subtle wisdom in manifesting spiritual powers, subtle wisdom in maintaining the lifespan, subtle wisdom in entering nirvana, and subtle wisdom in the abiding of the teachings.

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

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

and a short kalpa entering a long kalpa.

He further knows the objects of entry of the Tathagata: wisdom entering the paths within a hair, wisdom entering particles of dust, wisdom entering the realization of perfect awakening within the bodies of lands, wisdom entering the realization of perfect awakening within the bodies of sentient beings, wisdom entering the realization of perfect awakening within the minds of sentient beings, wisdom entering the realization of perfect awakening within the practices of sentient beings, wisdom entering the realization of perfect awakening in accord with all places, wisdom entering the manifestation of universal practice, wisdom entering the manifestation of compliant practice, wisdom entering the manifestation of contrary practice,

wisdom entering the manifestation of worldly practices that are conceivable and inconceivable, understood and not understood, wisdom entering the manifestation of shravaka practices, pratyekabuddha practices, bodhisattva practices, and Tathagata practices.

He knows all such things in accordance with reality.

Children of the Buddha! This bodhisattva on this ground is able to realize and enter all the vast and immeasurable wisdoms possessed by all Buddhas.

The great bodhisattva dwelling on this Dharma Cloud Ground immediately attains the bodhisattva’s inconceivable liberation, unobstructed liberation, liberation through pure contemplation, liberation through universal illumination, liberation through penetrating the three periods of time, liberation of the treasury of the Dharma Realm, liberation of the wheel of radiance, and liberation of the realm in which nothing remains.

With these ten gateways of liberation foremost, there are also immeasurable hundreds of thousands of countless gateways of liberation, immeasurable hundreds of thousands of countless gateways of samadhi, immeasurable hundreds of thousands of countless gateways of dharani, and immeasurable hundreds of thousands of countless gateways of spiritual powers—all of which are perfected on this ground.

Children of the Buddha! This great bodhisattva, whose spiritual powers penetrate wisdom in this way, accords with immeasurable bodhi and perfects the skillful power of mindfulness.

The Buddhas of the ten directions possess immeasurable great radiance of Dharma, great illumination of Dharma, and great rain of Dharma. In the space of a single thought, this bodhisattva is able to settle, receive, gather, and retain them all.

It is like the great rain sent down by the Dragon King Sagara: apart from the great ocean, no other place is able to contain, receive, gather, and retain that rainwater.

Likewise, with the sole exception of bodhisattvas on the Tenth Ground, no other beings—whether shravakas, pratyekabuddhas, or even bodhisattvas on the Ninth Ground—are able to receive, contain, and preserve the Tathagata’s treasury of secret teachings: the great light of Dharma, the great illumination of Dharma, and the great rain of Dharma.

Just as the great ocean can receive, contain, and preserve the torrential rain poured down by one Dragon King, or two, or three, or even immeasurably many Dragon Kings simultaneously, because the great ocean is boundlessly vast;

So too, a great bodhisattva dwelling on the Dharma Cloud Ground can receive, contain, and preserve the great light of Dharma, illumination of Dharma, and rain of Dharma proclaimed simultaneously within a single thought by one Buddha, or even by immeasurably many Buddhas. Therefore, this bodhisattva ground is called the Dharma Cloud Ground.

Bodhisattva Liberation Moon asked: “Son of the Buddha! Within a single thought, how many Buddhas’ great light of Dharma, illumination of Dharma, and rain of Dharma can this great bodhisattva receive, contain, and preserve?”

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

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

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

Bodhisattva Vajragarbha said: “I shall explain this so that you, Son of the Buddha, may understand. Within a single thought, a bodhisattva on the Dharma Cloud Ground receives, contains, and preserves from one Buddha the light of Dharma, illumination of Dharma, rain of Dharma, and treasury of the teachings of the three times. The amount exceeds all the teachings retained by all the beings described above to such a degree that those teachings do not equal even one hundredth part of it; indeed, no analogy can adequately express it.

“As it is with one Buddha, so it is with the Buddhas of worlds as numerous as the dust motes in ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, and even with immeasurably and boundlessly more than this. However much light of Dharma, illumination of Dharma, rain of Dharma, and treasury of the teachings of the three times each Tathagata possesses, this bodhisattva can receive, contain, and preserve it all completely. Therefore, this ground is called the Dharma Cloud Ground.

“Sons of the Buddha! Through the power of his own vows, the bodhisattva on this ground raises great clouds of merit and great compassion, sends forth the thunder of the great Dharma, flashes the lightning of wisdom and fearlessness, and manifests bodies of every kind. Within a single thought, he travels throughout lands in the ten directions as numerous as the dust motes in hundreds of thousands of kotis of nayutas of worlds, where he expounds the great Dharma and crushes the armies of Mara.

“Moreover, throughout lands as numerous as the dust motes in immeasurable hundreds of thousands of kotis of nayutas of worlds—exceeding even the number just described—he pours down the rain of the great Dharma according to the inclinations of beings’ minds, extinguishing the fires of their afflictions. For this reason, this ground is called the Dharma Cloud Ground.

“Sons of the Buddha! A bodhisattva on this ground, within a single world, manifests the deeds of a Buddha according to the minds of the beings to be liberated, from descending from Tushita Heaven and taking birth through to entering nirvana.

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

“Sons of the Buddha! A bodhisattva on this ground possesses radiant wisdom and sovereign spiritual powers. According to his own thought, he can make a narrow world vast and a vast world narrow; he can make a defiled world pure and a pure world defiled. Worlds that abide chaotically, sequentially, invertedly, or correctly—all such immeasurable worlds—he can transform one into another.

“Or, according to his thought, he can place within a single dust mote a world containing Mount Sumeru, rivers, seas, and so forth, while the form and characteristics of that dust mote remain unchanged, and all the worlds within it remain clearly visible.

“Or, according to his thought, within one world he can manifest the adornments of two worlds, and even the adornments of ineffable numbers of worlds.

“Or, within the adornments of one world, he can manifest two worlds, and even ineffable numbers of worlds.

“Or, according to his thought, he can place the beings of ineffable numbers of worlds within one world. Or he can place the beings of one world within ineffable numbers of worlds, without causing any harm to those beings.

“Or, according to his thought, within a single pore he can manifest all the adornments of the realms of the Buddhas.

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

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

“Or he can manifest his own body throughout the three times, while within that body immeasurable Buddhas, lands and their adornments, and worlds undergoing formation and destruction all appear distinctly.

“Or from a single pore of his body he can emit every kind of wind without harming any being.

“Or, according to his thought, he can transform boundless worlds into one great ocean. Within that ocean he manifests a magnificent, radiant great lotus that extends throughout immeasurable and boundless worlds. Upon it he manifests the adornments of the great bodhi tree, and even manifests the attainment of omniscience.

“Or upon his own body he can manifest all the lights of the worlds of the ten directions: mani jewels, the sun, moon, stars, clouds, lightning, and every other kind of radiance.

“Or merely by exhaling through his mouth, he can cause immeasurable worlds throughout the ten directions to tremble, without causing any being to feel frightened.

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

“Or, according to the inclinations of beings’ minds, he can manifest physical bodies endowed with every adornment.

“Or upon his own body he can manifest the body of a Buddha, or upon the body of a Buddha manifest his own body. Or upon the body of a Buddha he can manifest his own land, or within his own land manifest the body of a Buddha.

“Sons of the Buddha! This bodhisattva on the Dharma Cloud Ground can manifest in such ways and can also display immeasurable hundreds of thousands of kotis of nayutas of sovereign spiritual powers.

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

“Bodhisattva Liberation Moon knew the thoughts of the assembly and said to Bodhisattva Vajragarbha: ‘Son of the Buddha! Having now heard of the spiritual powers and wisdom of a bodhisattva on the Tenth Ground, this great assembly has given rise to doubts. We ask that you display a small measure of the adornments of a bodhisattva’s spiritual powers, so as to dispel the assembly’s doubts.’

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

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

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

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

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

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

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

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

He replied: “If a bodhisattva cultivates this samadhi, then, in accordance with whatever is contemplated in the mind, the bodhisattva can manifest within their own body Buddha-lands equal in number to the dust motes in as many worlds as there are sands in ten Ganges Rivers, and can also manifest immeasurably and boundlessly more than this number.

O Buddha’s sons! Because a bodhisattva dwelling on this stage, the Dharma Cloud Ground, attains immeasurable hundreds of thousands of such gateways to great samadhis, the bodhisattva’s body and bodily karma, speech and verbal karma, and mind and mental karma are all unfathomable. Their spiritual powers act with mastery; they contemplate the three periods of time, the domain of samadhi, and the domain of wisdom; and they roam freely through every gateway of liberation. Their transformations, manifestations of spiritual power, and emanations of light—in brief, even the lifting and placing of a foot and all the actions they perform—cannot be known even by a bodhisattva on the Ground of Excellent Wisdom, the rank of Dharma Prince.

O Buddha’s sons! Such is a brief account of the domain of a bodhisattva on the Dharma Cloud Ground. If it were explained in detail, it could not be exhausted even by speaking continuously for immeasurable hundreds of thousands of countless kalpas.”

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

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

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

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

“Moreover, just as a small amount of earth taken from the four continents could not be compared with all the earth of the four continents,

“so too, even if the spiritual powers and wisdom of a bodhisattva on the Dharma Cloud Ground were described throughout immeasurable kalpas, only a small portion could be expressed, much less could the Ground of the Tathagata be described.

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

“Suppose that throughout the ten directions, in each direction, there were Buddha-lands equal in number to the dust motes in boundless worlds, and every Buddha-land were densely filled with bodhisattvas on this Dharma Cloud Ground, like sugarcane, bamboo, reeds, rice, sesame, and dense forests. Suppose that all these bodhisattvas cultivated bodhisattva practices for hundreds of thousands of kotis of nayutas of kalpas and thereby generated wisdom. Compared with the domain of wisdom of a single Tathagata, their wisdom would not equal even one hundredth part of it, nor even one upanishad part of it.

“O Buddha’s sons! A bodhisattva on this ground abides in such wisdom, which is not different from that of the Tathagata; body, speech,253; never departing from the power of the bodhisattva’s samadhis. Throughout countless kalpas, the bodhisattva attends upon and makes offerings to all Buddhas. In each and every kalpa, the bodhisattva presents all kinds of offerings to the Buddhas. Sustained by the spiritual power of all Buddhas, the light of the bodhisattva’s wisdom becomes ever more excellent. Within the Dharma realm, the bodhisattva skillfully explains all difficult questions and cannot be overcome by anyone.

“O Buddha’s sons! It is like a goldsmith who fashions ornaments from the finest pure gold and sets mani jewels into the gold. When the Lord of the Heaven of Mastery personally wears these ornaments, no ornament belonging to any deva or human can compare with them.

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

“The light of wisdom of a bodhisattva on this ground can cause sentient beings to advance until they realize and enter omniscience. The light of wisdom of bodhisattvas on the other grounds cannot accomplish this.

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

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

“O Buddha’s sons! This great bodhisattva is already able to abide in such wisdom. The Buddhas, the World-Honored Ones, further expound for such bodhisattvas the wisdom of the three periods of time, wisdom concerning the distinctions within the Dharma realm, wisdom pervading all worlds, wisdom illuminating all worlds, and wisdom compassionately mindful of all sentient beings, up to and including the realization of omniscience.

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

“O Buddha’s sons! This is a brief account of the bodhisattva’s Tenth Ground, the Dharma Cloud Ground. If it were explained in detail, it could not be exhausted even by speaking continuously for immeasurable, countless kalpas.

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

“All such practices as giving, kind speech, beneficial conduct, and cooperation never depart from mindfulness of the Buddha, up to and including mindfulness of the complete fulfillment of omniscience.

“This bodhisattva further reflects: ‘Among all sentient beings, I shall be foremost and supreme, up to and including being a refuge for those who possess omniscience.’

“If this bodhisattva applies increased diligence, then within a single thought the bodhisattva attains samadhis equal in number to the dust motes in ten ineffable hundreds of thousands of kotis of nayutas of Buddha-lands, up to and including manifesting an equal number of bodhisattvas as an attendant retinue. If the bodhisattva manifests through the power of superior vows, the number surpasses the foregoing and cannot be counted or known even throughout hundreds of thousands of kotis of nayutas of kalpas.

“O Buddha’s sons! When the successive characteristics of the Ten Grounds become manifest before this great bodhisattva in the course of practice, the bodhisattva is able to realize and enter omniscience.

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

“Likewise, from the mind of bodhi, a bodhisattva brings forth roots of goodness and great vows and, by means of the four methods of gathering beings, embraces and delivers all sentient beings. These are never exhausted but continually increase, until they enter the ocean of omniscience and fill it to abundance.

“O Buddha’s sons! The Ten Grounds of the bodhisattva are distinguished by virtue of the Buddha’s wisdom, just as ten great mountains exist by virtue of the great earth. They are Snow Mountain, Fragrant Mountain, Vaidharika Mountain, Sage Mountain, Yugandhara Mountain, Horse-Ear Mountain, Nimindhara Mountain, Chakravada Mountain, Ketumati Mountain, and Mount Sumeru.”

Children of the Buddhas! Just as Fragrant Mountain contains every kind of fragrance in inexhaustible abundance, so too, in the bodhisattva’s Ground of Freedom from Defilement, all the bodhisattva’s moral practices and dignified deportment are contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount Vaidharī is made entirely of precious substances and contains every kind of precious substance, pearl, and jewel in inexhaustible abundance, so too, in the bodhisattva’s Ground of Radiance, all worldly meditative concentrations, spiritual powers, liberations, samadhis, and samapattis are contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount of the Seers is made entirely of precious jewels and is always inhabited by inexhaustibly many seers possessing the five spiritual powers, so too, in the bodhisattva’s Ground of Blazing Wisdom, all supreme wisdom is contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount Yugandhara is made entirely of precious substances and is inhabited by inexhaustibly many yaksha spirits, so too, in the bodhisattva’s Ground Difficult to Conquer, all mastery and wish-fulfilling spiritual powers are contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount Horse-Ear is made entirely of precious substances and contains every kind of fruit in inexhaustible abundance, so too, in the bodhisattva’s Ground of Manifest Presence, all the fruits of realization attained by shravakas through entering the principle of dependent origination are contained therein and cannot be fully described.

Just as Mount Nimindhara is made entirely of precious substances and is inhabited by inexhaustibly many mighty naga spirits, so too, in the bodhisattva’s Ground of Far-Reaching Practice, the expedient wisdom and fruits of realization of the pratyekabuddhas are all contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount Chakravada is made entirely of precious substances and is inhabited by inexhaustibly many beings possessing mastery, so too, in the bodhisattva’s Ground of Immovability, all distinctions among the worlds over which bodhisattvas exercise mastery are contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount Ketu is made entirely of precious substances and is inhabited by inexhaustibly many asura kings of great awe-inspiring power, so too, in the bodhisattva’s Ground of Excellent Wisdom, all knowledge of the arising and cessation of the activities of the world is contained therein and cannot be fully described.

Children of the Buddhas! Just as Mount Sumeru is made entirely of precious substances and is inhabited by inexhaustibly many devas of great awe-inspiring power, so too, in the bodhisattva’s Ground of the Dharma Cloud, the Buddha’s powers of wisdom, fearlessnesses, distinctive qualities, and all the deeds of a Buddha are contained therein and cannot be fully expounded.

Children of the Buddhas! These ten precious mountains all stand within the great ocean, yet they have different names. The Ten Grounds of the bodhisattva are likewise: they all abide within omniscient wisdom, yet they have different names.

Children of the Buddhas! The great ocean is called the great ocean because it possesses ten characteristics, and its name never changes. These are the ten characteristics: first, it gradually becomes deeper; second, it does not retain corpses; third, all rivers that flow into it lose their original names; fourth, it universally has a single taste; fifth, it contains immeasurable precious treasures; sixth, no one can reach its bottom; seventh, it is vast and immeasurable; eighth, creatures of enormous bodies dwell within it; ninth, its tides do not exceed their appointed times; and tenth, it receives all the waters of great rains without ever overflowing.

Likewise, the bodhisattva practice is called the bodhisattva practice because it possesses ten characteristics, and its name never changes. These are the ten characteristics: the Ground of Joy produces great vows that gradually become ever more profound; the Ground of Freedom from Defilement does not retain any corpse of one who has broken the precepts; the Ground of Radiance abandons the worldly designation of birth; the Ground of Blazing Wisdom has the single taste of the Buddha’s merit; the Ground Difficult to Conquer produces immeasurable expedient means and spiritual powers that create the precious treasures of the world; the Ground of Manifest Presence contemplates the extremely profound principle of dependent origination;

the Ground of Far-Reaching Practice possesses vast awakening wisdom and skillfully contemplates; the Ground of Immovability manifests vast adornments; the Ground of Excellent Wisdom attains profound liberation, journeys throughout the world, and knows things exactly as they truly are without exceeding the proper bounds; and the Ground of the Dharma Cloud can receive all the great Dharmas of the Tathagata without ever becoming weary or satisfied.

Children of the Buddhas! Consider the great mani jewel, which possesses ten distinctive qualities surpassing all other precious jewels. These are its ten distinctive qualities: first, it is produced from the great ocean; second, it is polished by a skilled artisan; third, it is perfectly round and flawless; fourth, it is pure and without blemish; fifth, it is luminous within and without; sixth, it is skillfully drilled; seventh, it is threaded on a precious cord; eighth, it is placed atop a lofty banner of vaidurya; ninth, it emits every kind of light, illuminating all places; and tenth, in accordance with the king’s wishes, it can rain down every kind of jewel and useful article, fulfilling the aspirations of the people.

Children of the Buddhas! This bodhisattva is likewise: because the bodhisattva possesses ten qualities, the bodhisattva surpasses all other noble ones. These are the ten qualities: first, the bodhisattva generates the aspiration for omniscient wisdom; second, the bodhisattva’s observance of the precepts, dhutanga practices, and right conduct is radiant and pure; third, all the bodhisattva’s dhyanas and samadhis are perfect and complete, without deficiency; fourth, the bodhisattva’s practice of the path is pure and undefiled, free from every stain; fifth, the bodhisattva’s expedient means and spiritual powers are luminous within and without; sixth, the bodhisattva’s wisdom of dependent origination skillfully penetrates and connects all things;

seventh, the bodhisattva is threaded on the cord of expedient wisdom; eighth, the bodhisattva is placed atop the lofty banner of mastery; ninth, by contemplating the practices of sentient beings, the bodhisattva emits the light of retention through hearing; and tenth, the bodhisattva receives the consecration of Buddha-wisdom, enters the ranks of the Buddhas, and can extensively perform the deeds of a Buddha for sentient beings.

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

Bodhisattva Liberation Moon asked, “How much merit is gained by hearing this Dharma gateway?”

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

For without having heard this meritorious Dharma gateway, one could not believe, understand, accept, retain, read, or recite it—how much less diligently practice in accordance with its teachings.

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

At that time, through the Buddha’s spiritual power and because the Dharma is thus, in each of the ten directions, worlds as numerous as the dust motes in ten kotis of Buddha lands quaked in all eighteen ways: shaking, pervasive shaking, universal pervasive shaking, and so forth, through striking, pervasive striking, and universal pervasive striking. From throughout the sky there rained celestial flowers, celestial garlands, celestial garments, celestial precious adornments, celestial banners and pennants, celestial silken canopies. Celestial music played in harmony with graceful sounds, while voices simultaneously sang praises of the merit of omniscient wisdom.

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

Furthermore, through the Buddha’s spiritual power, beyond worlds as numerous as the dust motes in ten kotis of Buddha lands in each of the ten directions, bodhisattvas as numerous as the dust motes in ten kotis of Buddha lands came to this great assembly and spoke together, saying, “Excellent! Excellent! Bodhisattva Vajragarbha, you have expounded this Dharma well.

We too are all named Vajragarbha. Though we dwell in different worlds, those worlds are all named Vajra Virtue, and the Buddhas are all called Vajra Banner. In our native lands, we all rely upon the awe-inspiring power of the Tathagatas to expound this Dharma.

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

Bodhisattva Vajragarbha surveyed the entire assembly throughout the Dharma Realm in the ten directions. Wishing to praise the aspiration for the wisdom of all modes, to reveal the realm of bodhisattvas, to cultivate the power of bodhisattva practices, to expound the path that encompasses the wisdom of all modes, to eradicate all worldly defilements, to bestow omniscience, to reveal the adornments of inconceivable wisdom, to display the merits of all bodhisattvas, and to make the meaning of these Ten Grounds even more lucid, he relied upon the Buddha’s spiritual power and spoke these verses:

That mind is quiescent, ever disciplined and compliant,

Impartial and unobstructed like empty space;

Free from bodily impurities, it abides upon the Path—

Children of the Buddha, you should hear of this supreme practice.

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

Making offerings to boundless, innumerable Buddhas,

And also to the Sangha of shravakas and pratyekabuddhas;

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

Diligently upholding precepts, ever gentle and patient,

They are replete with conscience, prudence, merit, and wisdom;

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

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

They make offerings to all Buddhas of the three times,

And adorn and purify lands throughout the ten directions;

Clearly knowing that all dharmas are equal,

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

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

Forever leaving evil behind and always rejoicing;

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

And through compassion enter the Second Ground.

Replete with morality and learning, they cherish sentient beings,

Washing away defilements until the mind is bright and pure;

Contemplating the world’s fires of greed and anger,

Those of vast wisdom ascend to the Third Ground.

All within the three realms is impermanent;

The body suffers as though pierced by a poisoned arrow.

Disenchanted with the conditioned, they seek the Buddha-Dharma;

Those of vast wisdom enter the Fourth Ground.

Replete with mindfulness and wisdom, they attain knowledge of the Path,

And make offerings to hundreds of thousands of innumerable Buddhas;

Ever contemplating the most excellent merits,

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

With wisdom and skillful means, they contemplate well,

Manifesting in every way to rescue sentient beings;

Making offerings to the Unsurpassed Honored Ones of the Ten Powers,

They advance into the Ground of Manifest Presence, beyond arising.

They know what is difficult for the world to know,

Neither apprehending self nor person, and transcending existence and nonexistence;

The Dharma-nature is originally quiescent, yet turns in accordance with conditions—

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

Their wisdom, skillful means, and minds are vast;

They are difficult to rival, difficult to subdue, and difficult to fathom.

Though realizing quiescence, they diligently continue cultivation,

And ascend to the space-like Ground of Immovability.

The Buddhas exhort them to rise from quiescence

And extensively cultivate wisdom and practice in all their modes;

Possessing the ten masteries, they contemplate the world,

And thereby ascend to the Ground of Excellent Wisdom.

With subtle and wondrous wisdom, they contemplate sentient beings—

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

Wishing to guide them into the Buddha Path,

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

Cultivating in sequence, they perfect wholesome practices;

By the Ninth Ground, they have gathered both merit and wisdom.

Ever seeking the Buddha’s supreme Dharma,

They receive anointment with the water of Buddha-wisdom.

They realize innumerable gateways of samadhi

And also clearly know their respective powers;

The final samadhi is called Receiving the Office,

In which they abide, forever unmoved, in the vast realm.

When a bodhisattva attains this samadhi,

A great jeweled lotus suddenly appears;

The bodhisattva’s body sits upon it, commensurate with the flower,

While children of the Buddha surround and gaze upon them.

They emit hundreds of thousands of kotis of great rays of light,

Eradicating all the sufferings of sentient beings;

Again, from the crown of their head, they emit light

That universally illuminates the Buddha assemblies throughout the ten directions.

It remains amid empty space, forming a net of light;

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

At once, all the Buddhas clearly know:

This bodhisattva has now ascended to the Tenth Ground.

Bodhisattvas from the ten directions come to behold them;

The mahasattva receiving the office emits light,

And the Buddhas also emit light from between their brows,

Illuminating everywhere and entering the crown of the bodhisattva’s head.

The worlds throughout the ten directions all quake,

And all suffering in the hells is extinguished.

The Buddhas then confer the office upon the bodhisattva,

As a Wheel-Turning King invests the Crown Prince.

When anointed by the Buddhas,

This bodhisattva is said to dwell on the Dharma Cloud Ground.

Their wisdom increases without boundary,

Awakening all throughout the world.

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

The numbered, the numberless, and empty space—

All such things they thoroughly comprehend.

All transformational functions and mighty spiritual powers,

The subtle wisdom bestowed by the Buddhas,

The mysteries of the number of kalpas, and wisdom as fine as a hair’s path—

All these they can contemplate in accordance with reality.

Taking birth, renouncing worldly life, attaining perfect enlightenment,

Turning the wondrous Dharma-wheel, and entering nirvana;

Even the Dharma of liberation through quiescent cessation,

And what has not yet been spoken—all these they know.

Bodhisattvas dwelling on the Dharma Cloud Ground

Are replete with the power of mindfulness and retain the Buddha-Dharma;

Just as the great ocean receives the rainwater,

So too does one on this ground receive the Dharma.

Even if innumerable sentient beings throughout the ten directions

All attained learning and retention and received the Buddha-Dharma,

The Dharma heard by this bodhisattva from a single Buddha

Would exceed that immeasurable number.

Through the spiritual might of their original wisdom and vows,

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

Showering the rain of amrita to extinguish afflictions;

For this reason, the Buddha calls this the Dharma Cloud.

Their spiritual powers manifest throughout the ten directions,

Surpassing all realms of gods and humans,

And exceeding even this by innumerable kotis;

Those relying on worldly wisdom would surely become confused trying to fathom them.

The measure of their wisdom and merit in merely lifting one foot

Cannot be known even by those on the Ninth Ground;

How much less by shravakas and pratyekabuddhas,

Or by any class of sentient being!

The bodhisattva on this ground makes offerings to the Buddhas

Throughout all lands in the ten directions,

And also makes offerings to the assemblies of sages present before them,

Fully adorning themselves with the Buddhas’ merits.

Abiding on this ground, they further expound

Unobstructed wisdom concerning the Dharma Realm of the three times;

The same applies to sentient beings and lands,

And even to all the merits of the Buddhas.

The light of wisdom of the Bodhisattvas’ Ten Grounds

Reveals to sentient beings the path of the true Dharma;

As the radiance of the Lord of the Heaven of Mastery dispels worldly darkness,

So too does the light of wisdom extinguish darkness.

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

Skillfully expounding the Dharma of the Three Vehicles;

In a single thought they attain innumerable samadhis,

And likewise behold all the Buddhas.

I have now briefly explained the Ten Grounds;

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

Within Buddha-wisdom, these grounds

Are like ten lofty kings of mountains:

The occupations of the First Ground are inexhaustible,

Like the Snow Mountain containing medicinal herbs;

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

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

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

Are like the Mountain of Sages, where sages dwell;

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

The Sixth Ground is like the Horse-Ear Mountain, abundant with fruits;

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

The mastery of the Eighth Ground is like Mount Cakravada;

The unobstructedness of the Ninth Ground is like Mount Ketu;

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

The First Ground: great vows; the Second: observance of precepts;

The Third Ground: merit; the Fourth: single-minded dedication;

The Fifth Ground: subtle and wondrous; the Sixth: extremely profound;

The Seventh Ground: great wisdom; the Eighth: adornment;

The Ninth Ground contemplates subtle and wondrous meanings,

Surpassing all worldly paths;

The Tenth Ground retains the Dharma of all Buddhas—

Such an ocean of practice can never be exhausted.

The ten supramundane practices are: first, arousing the resolve;

Second, observing precepts; third, meditation;

Fourth, pure practice; fifth, accomplishment;

Sixth, dependent arising; seventh, thorough penetration;

Eighth, placement atop the vajra banner;

Ninth, contemplation of the dense forests;

Tenth, anointment in accordance with the king’s intent—

Thus do these precious virtues become pure in succession.

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

In a single thought one could know the number of particles;

Though space were measured with a hair, one could know its measure,

Yet even in kotis of kalpas, the Grounds could never be fully described.