大方廣佛華嚴經

Having heard of these supreme practices, the bodhisattvas

Rejoiced greatly and scattered fragrant flowers;

They emitted pure light and scattered precious pearls,

Making offerings to the Tathagata and praising the excellent teaching.

Hundreds of thousands of celestial beings all rejoiced

And together, from the sky, scattered various treasures:

Garlands, jeweled necklaces, and banners,

Precious canopies and fragrant ointments—all offered to the Buddha.

The Sovereign Deva King and his retinue,

Their hearts filled with joy, remained in the sky,

Scattering treasures that formed clouds as offerings,

And praised: “The Buddha’s disciple has taught well!”

Immeasurable celestial maidens in the sky

Together played music and sang praises of the Buddha.

Within their songs and music, they all proclaimed:

“The Buddha’s words can dispel the disease of afflictions.

The Dharma-nature is originally quiescent, without form or appearance,

Like empty space, free from discrimination;

Beyond all attachments and transcending verbal expression,

True, equal, and forever pure.

Those who wish to penetrate the nature of all dharmas

Remain unmoved in mind regarding existence and nonexistence.

Diligently cultivating in order to save the world,

Born from the Buddha’s mouth, they are true children of the Buddha.

Though practicing generosity, they perceive no characteristics;

Having fundamentally severed evil, they preserve the pure precepts;

Understanding that dharmas do no harm, they constantly practice patience;

Knowing that the Dharma-nature is detached, they devote themselves to diligence;

Having exhausted afflictions, they enter meditative concentration;

They skillfully realize the nature of emptiness and discern all dharmas;

Fully endowed with the powers of wisdom, they can bring universal deliverance;

Destroying all evil, they are called great beings.”

With thousands upon tens of thousands of such wondrous melodies,

They offered praise and then stood silently, gazing reverently at the Buddha.

Bodhisattva Liberation Moon said: “O Buddha’s disciple! A great bodhisattva who has fulfilled the fifth ground and wishes to enter the sixth ground, the Ground of Manifest Presence, must contemplate ten kinds of equality among dharmas.

“These are the ten:

“All dharmas are equal because they are without characteristics; equal because they are without substance; equal because they are unborn; equal because they are undestroyed; equal because they are originally pure; equal because they are free from conceptual proliferation; equal because they are free from grasping and rejecting; equal because they are quiescent; equal because they are like illusions, dreams, shadows, echoes, the moon in water, images in a mirror, mirages, and magical transformations; and equal because existence and nonexistence are nondual.

“When the bodhisattva contemplates all dharmas in this way—as pure in their intrinsic nature—and accords with them without opposition, he enters the sixth ground, the Ground of Manifest Presence. He attains the radiant and keen Acceptance in Accordance with Dharma, but has not yet attained the Acceptance of the Non-arising of Dharmas.

“O Buddha’s disciples! Having contemplated in this way, this great bodhisattva again takes great compassion as foremost, strengthens and perfects great compassion, contemplates the arising and cessation of the world, and thinks:

“‘Birth in the world is entirely due to attachment to a self. If attachment to a self were abandoned, there would be no place of birth.’

“He further thinks: ‘Ordinary beings, lacking wisdom, grasp at a self and constantly seek existence and nonexistence. Through improper consideration, they give rise to deluded actions and practice deviant paths, creating blameworthy karma and immovable karma, which accumulate and increase. Within these karmic activities, they plant the seeds of the defiled mind that lead toward existence, and they again produce future existence: birth, aging, and death.

Specifically, karma is the field, consciousness is the seed, ignorance covers it over, the water of craving moistens it, self-conceit irrigates it, and the net of attachment to views causes it to grow. The sprout of name-and-form emerges; as name-and-form grows, it produces the shoots of the five faculties. When the faculties encounter their corresponding objects, contact arises.

Together with contact, feeling arises. After feeling occurs, longing gives rise to craving. As craving increases, grasping arises.

The increase of grasping gives rise to existence. Once existence has arisen, the body of the five skandhas arises among the various destinies; this is called birth. The decline of the skandhas is called aging, and their perishing is called death.

When aging and death arise, they produce many burning afflictions. Because of these burning afflictions, all kinds of suffering, sorrow, grief, and lamentation gather together. These assemble through conditions, yet there is nothing that assembles.

They cease successively, yet there is nothing that ceases.’

“The bodhisattva thus contemplates dependent arising in accordance with its interdependent conditions.

“O Buddha’s disciples! This great bodhisattva further thinks: ‘Failure to awaken to ultimate truth is called ignorance. The karmic results of ignorance are formations.

The initial mind upon which formations depend is consciousness. The four skandhas arising together with consciousness are name-and-form. The growth of name-and-form is the six ayatanas.

The conjunction of faculty, object, and consciousness is contact. Arising together with contact is feeling. Attachment to feeling is craving.

The growth of craving becomes grasping. Defiled karma arising through grasping is existence. The skandhas arising from karma are birth.

The maturation of the skandhas is aging. The decay of the skandhas is death. At the time of delusion, inward anguish caused by covetous attachment is sorrow.

Shedding tears and sighing is lamentation. Distress present in the five faculties is suffering. Distress present in thought is grief.

The intensification of grief and suffering is affliction.

“‘Thus, only the tree of suffering grows; ultimately, there is no self, nothing belonging to a self, no agent, and no experiencer.’

“He further thinks: ‘If there were an agent, there would be an action performed. If there is no agent, there is no action performed. In ultimate truth, both are wholly unobtainable.’

“O Buddha’s disciples! This great bodhisattva further thinks: ‘The entire three realms are only the one mind. Here the Tathagata has distinguished and expounded the twelve links, all of which are established on the basis of the one mind.

“‘Why is this? Because craving and the mind arise together. The mind is consciousness, and the matter with which it engages is formation. Delusion concerning formations is ignorance. What arises together with ignorance and the mind is name-and-form. The growth of name-and-form is the six ayatanas. The conjunction of the three aspects of the six ayatanas is contact. What arises together with contact is feeling. Insatiability regarding feeling is craving. Craving that holds fast and does not relinquish is grasping. The arising of the various links of existence is existence. That which existence brings forth is called birth. The maturation of birth is aging. The decay of aging is death.’

“O Buddha’s disciples! Here ignorance has two kinds of activity: first, it causes sentient beings to be deluded concerning the objects of cognition; second, it serves as the cause that gives rise to formations.

“Formations also have two kinds of activity: first, they can produce future retribution; second, they serve as the cause that gives rise to consciousness.

“Consciousness also has two kinds of activity: first, it causes the various states of existence to continue; second, it serves as the cause that gives rise to name-and-form.

“Name-and-form also have two kinds of activity: first, they mutually support one another; second, they serve as the cause that gives rise to the six ayatanas. The six ayatanas also have two kinds of activity: first, each separately apprehends its own objects; second, they serve as the cause that gives rise to contact.

“Contact also has two kinds of activity: first, it can make contact with the objects of cognition; second, it serves as the cause that gives rise to feeling.

“Feeling also has two kinds of activity: first, it can experience what is liked and disliked; second, it serves as the cause that gives rise to craving.

“Craving also has two kinds of activity: first, it becomes attached to desirable things; second, it serves as the cause that gives rise to grasping.

“Grasping also has two kinds of activity: first, it causes the afflictions to continue; second, it serves as the cause that gives rise to existence.

“Existence also has two kinds of activity: first, it can cause birth among the various destinies; second, it serves as the cause that gives rise to birth.

“Birth also has two kinds of activity: first, it can bring forth the various skandhas; second, it serves as the cause that gives rise to aging.

“Aging also has two kinds of activity: first, it causes the faculties to deteriorate; second, it serves as the cause that gives rise to death.

“Death also has two kinds of activity: first, it can destroy the formations; second, because there is no awakening or understanding, it causes continuity without end.

“O Buddha’s disciples! Here, ignorance conditions formations, and so forth, up to birth conditioning aging and death. Because ignorance serves as a condition, and so forth, up to birth serving as a condition, formations and so forth, up to aging and death, continue without interruption, for they are thereby supported.

“When ignorance ceases, formations cease, and so forth, up to when birth ceases, aging and death cease. Because ignorance no longer serves as a condition, and so forth, up to birth no longer serving as a condition, formations and so forth, up to aging and death, are brought to cessation, for they are no longer supported.

“O Buddha’s disciples! Here, the uninterrupted continuation of ignorance, craving, and grasping is the path of afflictions. The uninterrupted continuation of formations and existence is the path of karma. The uninterrupted continuation of the remaining links is the path of suffering.

“When discrimination concerning the past and future limits is extinguished, these three paths are extinguished.

“These three paths are devoid of self and devoid of anything belonging to a self; they consist solely of arising and cessation, like a bundle of reeds.”

Furthermore, ignorance conditioning formations is contemplation of the past. Consciousness through feeling is contemplation of the present. Craving through becoming is contemplation of the future. From this point onward, the cycle continues without interruption.

With the cessation of ignorance, formations cease; this is contemplation awaiting cessation.

Furthermore, the twelve links of becoming are called the three kinds of suffering. Here, ignorance and formations through the six sense bases constitute the suffering of conditioned existence. Contact and feeling constitute the suffering of suffering. The remaining links constitute the suffering of change.

With the cessation of ignorance, formations cease; thus the three kinds of suffering cease.

Furthermore, ignorance conditions formations: ignorance is the cause capable of producing formations. The other links are likewise.

With the cessation of ignorance, formations cease: because when there is no ignorance, there are also no formations. The other links also cease. The other links are likewise.

Furthermore, ignorance conditioning formations is the bondage of arising. With the cessation of ignorance, formations cease; this is the cessation of binding bondage. The other links are likewise.

Furthermore, ignorance conditioning formations accords with contemplation of nonexistence. With the cessation of ignorance, formations cease; this accords with contemplation of complete cessation. The other links are likewise.

Disciples of the Buddha! The great bodhisattva contemplates dependent origination both forward and backward in these ten ways: in terms of the continuity of the links of becoming; their inclusion within a single mind; the distinctions of individual karma; the unbroken continuity of the three paths; contemplation of the past, present, and future; the accumulation of the three kinds of suffering; the arising and cessation of causes and conditions; the arising and cessation of binding bondage; contemplation of nonexistence; and contemplation of complete cessation.

Disciples of the Buddha! Through these ten aspects, the great bodhisattva contemplates dependent origination and knows it to be without self, without person, without living being, empty of inherent nature, without an agent, and without an experiencer; thereupon, the gateway to liberation through emptiness becomes manifest before him.

He contemplates that all the links of becoming are inherently ceased and ultimately liberated, without even the slightest characteristic of any dharma arising; thereupon, the gateway to liberation through signlessness becomes manifest before him.

Having entered emptiness and signlessness, he seeks nothing, except that, with great compassion foremost, he teaches and transforms sentient beings; thereupon, the gateway to liberation through wishlessness becomes manifest before him.

By cultivating these three gateways to liberation, the bodhisattva relinquishes the conception of a self, the conception of an agent, the conception of an experiencer, and the conceptions of existence and nonexistence.

Disciples of the Buddha! This great bodhisattva's great compassion increases ever further, and he diligently cultivates so that the factors of enlightenment not yet perfected may be brought to perfection.

The bodhisattva reflects: “All conditioned things function when there is conjunction and do not function when there is no conjunction. They function when conditions assemble and do not function when conditions do not assemble. I know that conditioned dharmas have so many faults and afflictions; I should now sever these conjunctive causes and conditions. Yet, because I must bring sentient beings to accomplishment, I also do not discontinue these practices.”

Disciples of the Buddha! When the bodhisattva thus contemplates the many evil faults of conditioned dharmas, their lack of inherent nature, and their neither arising nor ceasing, while constantly arousing great compassion and never abandoning sentient beings, prajnaparamita becomes manifest before him. This is called the unobstructed radiant light of wisdom.

Having accomplished such radiant wisdom, although he cultivates the causes and conditions of the factors of enlightenment, he does not abide in the conditioned; although he contemplates the inherent quiescence and cessation of conditioned dharmas, he does not abide in quiescent cessation, because the factors of enlightenment have not yet been perfected.

Disciples of the Buddha! The bodhisattva dwelling on this Ground of Manifest Presence attains the samadhi of entering emptiness, the samadhi of emptiness of inherent nature, the samadhi of ultimate emptiness, the samadhi of conjoined emptiness, the samadhi of arising emptiness, the samadhi of emptiness that truly makes no distinctions, and the samadhi of emptiness that is never abandoned.

The bodhisattva attains these ten gateways of the samadhi of emptiness as foremost; thereafter, hundreds of thousands of samadhis of emptiness all become manifest before him.

With these ten gateways of the samadhi of signlessness and ten gateways of the samadhi of wishlessness as foremost, hundreds of thousands of gateways of signlessness and wishlessness thereafter all become manifest before him.

Disciples of the Buddha! The bodhisattva dwelling on this Ground of Manifest Presence further fully cultivates an indestructible mind, a resolute mind, a purely wholesome mind, a profoundly deep mind, a mind, a nonretrogressing mind, an unceasing mind, a vast mind, a boundless mind, an unceasing mind, a vast mind, a boundless mind, a mind that seeks wisdom, and a mind corresponding with skillful wisdom; all are brought to perfection.

Disciples of the Buddha! With these ten minds, the bodhisattva accords with the Buddha's enlightenment, fears no opposing doctrines, enters all grounds of wisdom, departs from the paths of the two vehicles, and proceeds directly toward the Buddha's wisdom. Neither maras nor afflictions can ever again destroy his progress. He abides in the radiant wisdom of a bodhisattva. He skillfully cultivates the dharmas of emptiness, signlessness, and wishlessness; wisdom and skillful means are always conjoined, and he constantly practices the factors of enlightenment without abandoning them.

Disciples of the Buddha! The bodhisattva dwelling on this Ground of Manifest Presence attains the superior practice of prajnaparamita and attains the third, luminous and keen, compliant patience, because he accords with and does not oppose the true characteristics of all dharmas.

Disciples of the Buddha! Having securely abided on this Ground of Manifest Presence, through the power of his vows the bodhisattva beholds many Buddhas, up to hundreds of thousands of kotis of nayutas of Buddhas. With a vast mind and a profound mind, he makes offerings to them, reveres, honors, and praises them, and also makes offerings to the entire Sangha. He dedicates these roots of goodness to unsurpassed enlightenment.

In the presence of the Buddhas, this bodhisattva reverently listens to the Dharma. Having heard it, he accepts and retains it, attains the radiant wisdom of the samadhi of suchness, and, practicing in accordance with it, remembers it without abandoning it. He further attains the profoundly deep Dharma treasury of the Buddhas. Throughout immeasurable hundreds of thousands of kotis of nayutas of kalpas, the roots of goodness he possesses become ever more radiant and pure.

It is like genuine gold: when continually polished with a precious vaidurya gem, it becomes increasingly radiant and pure.

So too, this bodhisattva of the Sixth Ground continually contemplates and examines with skillful wisdom, so that the roots of goodness he has attained become increasingly radiant and pure, increasingly quiescent, and incapable of being obscured by anything.

It is like the moonlight shining upon the bodies of sentient beings and bringing them coolness, which the four kinds of wind wheels cannot obstruct or destroy.

So too, the roots of goodness of a bodhisattva on this ground can extinguish the flames of affliction of immeasurable hundreds of thousands of kotis of nayutas of sentient beings. The four kinds of mara cannot destroy them.

Among the ten paramitas, this bodhisattva chiefly cultivates prajnaparamita; he cultivates the others according to his strength and capacity.

Disciples of the Buddha! This has been a brief explanation of the great bodhisattva's Sixth Ground, the Ground of Manifest Presence. A bodhisattva dwelling on this ground often manifests as the celestial king Sunirmita, acting with sovereign mastery. None of the questions and challenges posed by shravakas can cause him to retreat or succumb. He can enable sentient beings to eliminate self-conceit and deeply enter dependent origination.

In all his practices of giving, kind speech, beneficial conduct, and cooperation, he never departs from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, up to never departing from mindfulness of the complete attainment of omniscience.

This bodhisattva further reflects: “For all sentient beings, I shall be the foremost, the most excellent, up to one upon whom those seeking omniscience may rely.”

If this bodhisattva applies himself diligently and vigorously, within a single thought-moment he attains hundreds of thousands of kotis of samadhis, up to manifesting hundreds of thousands of kotis of Buddha-bodies, each Buddha-body manifesting hundreds of thousands of kotis of bodhisattvas as its retinue.

If he manifests sovereign mastery through the power of vows, the extent surpasses even this and cannot be counted or known even in hundreds of thousands of kotis of nayutas of kalpas.

Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

Having perfected the Fifth Ground,

The bodhisattva contemplates dharmas as signless and without inherent nature,

Neither arising nor ceasing, originally pure,

Without the wheel of delight, without grasping or rejecting.

Their essence and characteristics are quiescent, like illusions and the rest;

Existence and nonexistence are nondual, free from discrimination.

Contemplating thus in accord with the Dharma-nature,

This wisdom is accomplished, and he enters the Sixth Ground.

Fully endowed with luminous, keen, compliant patience,

He contemplates the world's characteristics of arising and cessation:

Through the power of delusion, the world exists;

When delusion ceases, there is no world.

Contemplate that all causes and conditions lack true nature;

Without destroying the provisional, this is called the functioning of conjunction.

There is no agent, no recipient, and no thought or recollection;

Conditioned phenomena are like clouds arising everywhere.

Not knowing the ultimate truth is called ignorance;

It produces volitional formations as karma, and delusion as their fruit.

Consciousness arises together with birth, and this is called name-and-form;

Thus it continues as far as the entire mass of suffering.

Clearly understand that the three realms depend upon mind;

The twelve links of dependent origination also depend upon mind.

Birth and death are entirely fashioned by mind;

If mind ceases, birth and death come to an end.

Ignorance has two kinds of function:

It deludes regarding the objects apprehended and thereby forms causes;

Thus it continues as far as aging and death,

Through which the fruit of suffering is endless.

So long as ignorance serves as a condition, it cannot cease;

If that condition ceases, all the links cease.

Delusion, craving, and grasping are the links of affliction;

Formations and becoming are karma; the other links are suffering.

From ignorance through the six sense entrances is the suffering of conditioned existence;

Contact and feeling, as they increase, are the suffering of suffering;

The remaining links are the suffering of change;

If one perceives selflessness, the three sufferings cease.

Ignorance and formations belong to the past;

Consciousness through contact and feeling belong to the present;

Craving, grasping, becoming, and birth are the suffering of the future.

If conditional dependence ceases, the extremes cease.

Ignorance serving as a condition is the bondage of arising;

Only when freed from conditions does bondage end.

From causes fruits arise; when causes are abandoned, fruits cease;

Contemplating this, one knows the nature of emptiness.

By following ignorance, the three realms arise;

If ignorance is not followed, the three realms cease.

When this exists, that exists; when this does not exist, neither does that;

Through ten modes of contemplation, the mind abandons attachment.

The link of becoming continues the sequence and gathers it into a single mind;

Individual karma is never abandoned, together with the three paths;

The three periods and the three sufferings arise through causes and conditions;

Bondage arises and ceases in accordance with an inexhaustible continuity.

Contemplating dependent origination universally in this way,

One sees no agent, no recipient, and nothing truly existent;

It is like an illusion, a dream, a shadow, or an echo,

Like a fool chasing a mirage.

Contemplating in this way, one enters emptiness;

Knowing that the nature of conditions is detached, one realizes signlessness.

Understanding phenomena to be false, one seeks nothing,

But acts solely from loving-kindness and compassion to liberate all beings.

As the Mahasattva cultivates the gateways of liberation,

Great compassion increasingly grows, and the Mahasattva seeks the Buddha-Dharma.

Knowing that all conditioned things are produced through conjunction,

With resolute aspiration, the Mahasattva diligently practices the path.

The gateway of the samadhi of emptiness is complete in hundreds of thousands of forms;

Signlessness and wishlessness are likewise.

Prajna and conforming acceptance do not become overbearing;

Liberation and wisdom are brought to perfection.

Again, with a profound mind, the Mahasattva makes offerings to many Buddhas

And cultivates the path within the Buddhas’ teachings.

Attaining the treasury of the Buddha-Dharma, the Mahasattva’s roots of goodness increase,

Like gold polished to brilliance with vaidurya.

Like the bright, cooling moon, the Mahasattva benefits all beings;

The four wind-wheels cannot obstruct or destroy this.

A bodhisattva on this stage transcends the paths of Mara

And eradicates the afflictions of sentient beings.

Such a one often becomes the sovereign lord of the Heaven of Transformations,

Teaching and guiding sentient beings to eliminate self-conceit.

All such practices seek omniscience

And have entirely surpassed the path of the shravakas.

A bodhisattva on this stage diligently cultivates vigor

And attains hundreds of thousands of kotis of gateways of samadhi;

The bodhisattva also beholds hundreds of thousands of kotis of Buddhas,

Like the sun at the height of summer.

This stage is exceedingly profound, subtle, and difficult to perceive and know;

Shravakas and pratyekabuddhas cannot comprehend it.

The Bodhisattva’s Sixth Stage, the Stage of Manifest Presence,

I have now briefly explained for the Buddha’s children.

At that time, the assemblies of devas rejoiced in their hearts

And scattered flowers that formed clouds suspended in space.

Everywhere resounded wondrous voices of Dharma,

Addressing the supremely victorious and pure one:

“Having penetrated the supreme meaning, your wisdom is sovereign;

You have accomplished hundreds of thousands of kotis of virtues.

Unattached, like an undefiled lotus,

You teach the profound practices for the benefit of sentient beings.”

The Sovereign Lord of Heaven, abiding in space,

Emitted great radiance that illuminated the Buddha’s body,

And also scattered clouds of supremely wondrous fragrances,

Making offerings everywhere to the Pure One who eradicates afflictions.

At that time, all the assemblies of devas rejoiced

And, raising beautiful voices, praised in unison:

“We have been able to hear of the Stage of Manifest Presence;

Thus we have obtained abundant benefit and goodness.”

At that time, the celestial maidens rejoiced in their hearts

And together played music in thousands of myriad melodies.

Entirely through the Tathagata’s spiritual power,

Words arose from within the harmonious music:

“His serene and tranquil deportment is beyond compare;

The Tamer of beings is worthy of the world’s offerings.

He has transcended all worlds,

Yet enters the world to transmit the wondrous path.

Though he manifests immeasurable bodies of many kinds,

He knows that each body has no existence of its own.

He skillfully uses words to teach all phenomena,

Yet does not cling to the marks of written characters or sounds.

He travels throughout hundreds of thousands of lands

And makes supreme offerings to the Buddhas.

His wisdom is sovereign and free from attachment;

He gives rise to no conception of ‘a Buddha-land’ or ‘myself.’

Though he diligently teaches and transforms sentient beings,

His mind entertains no notion of person or self.

Though he has cultivated and perfected vast practices,

He remains unattached even to wholesome deeds.

Because he sees that throughout all worlds

The fires of greed, anger, and delusion continually blaze,

He abandons every conceptual thought

And arouses great compassion and the power of vigor.”

After all the devas and celestial maidens

Had made many kinds of offerings and praises,

They all simultaneously stood silent,

Gazing reverently at the Blessed One and longing to hear the Dharma.

For the sake of the assembly, Liberation Moon again requested:

“This entire great assembly is pure in heart.

They long for the Bodhisattva compassionately to explain

The characteristics of practice within the Seventh Stage.”

Vajragarbha Bodhisattva said to Liberation Moon Bodhisattva: “O Buddha’s child! A great bodhisattva who has fully perfected the practices of the Sixth Stage and wishes to enter the Seventh Stage, the Stage of Far-Reaching, must cultivate ten gateways of skillful wisdom that give rise to supreme practices of the path.

“These are the ten supreme paths:

“Although the bodhisattva skillfully cultivates the samadhis of emptiness, signlessness, and wishlessness, out of compassion the bodhisattva does not abandon sentient beings. Although the bodhisattva attains the impartial Dharma of all Buddhas, the bodhisattva delights in constantly making offerings to the Buddhas. Although the bodhisattva enters the gateway of contemplating emptiness with wisdom, the bodhisattva diligently accumulates merit.

Although the bodhisattva has left the three realms far behind, the bodhisattva nevertheless adorns the three realms. Although the bodhisattva has completely extinguished the flames of affliction, the bodhisattva is able, for the sake of all sentient beings, to undertake practices that extinguish the flames of the afflictions of greed, anger, and delusion. Although the bodhisattva knows all phenomena to be like illusions, dreams, shadows, echoes, mirages, magical transformations, the moon reflected in water, and images in a mirror, and knows their nature to be nondual, the bodhisattva nevertheless manifests immeasurable distinctions in accordance with the activities of mind.

Although the bodhisattva knows all lands to be like empty space, the bodhisattva is able to adorn Buddha-lands with wondrous, pure practices. Although the bodhisattva knows that the Dharma-body of all Buddhas is by its original nature bodiless, the bodhisattva adorns the bodhisattva’s own body with the excellent marks and characteristics. Although the bodhisattva knows that the nature of the Buddhas’ voices is empty, quiescent, and inexpressible, the bodhisattva is able to produce various distinct and pure voices in accordance with all sentient beings.

Although, following all Buddhas, the bodhisattva clearly knows that the three periods of time are but a single thought, nevertheless, in accordance with the differing understandings of sentient beings, the bodhisattva cultivates practices through various characteristics, various periods of time, and various numbers of kalpas.

“Through these supreme practices arising from the gateways of skillful wisdom, the bodhisattva passes from the Sixth Stage, the Stage of Manifest Presence, into the Seventh Stage, the Stage of Far-Reaching. Having entered the Seventh Stage, these practices are constantly manifest before the bodhisattva; this is called abiding in the Seventh Stage, the Stage of Far-Reaching.”

Children of the Buddha! After the great bodhisattva has come to abide in this Seventh Ground, he enters the boundless realms of sentient beings; enters the boundless works by which the Buddhas teach and transform sentient beings; enters boundless world-nets; enters the boundless pure lands of the Buddhas; enters the boundless distinctions among dharmas; enters the boundless wisdom of the Buddhas’ manifest awakening; enters boundless numbers of kalpas; enters the boundless wisdom by which the Buddhas comprehend the three periods of time; enters the boundless distinctions among the faith and understanding of sentient beings; enters the boundless varieties of bodies, names, and forms manifested by the Buddhas;

enters the boundless distinctions among the faculties, dispositions, and inclinations of sentient beings; enters the boundless languages and sounds by which the Buddhas cause sentient beings to rejoice; enters the boundless varieties of mental activity of sentient beings; enters the boundless, vast knowing wisdom of the Buddhas; enters the boundless faith and understanding of the shravaka vehicle; enters the boundless paths of wisdom taught by the Buddhas to inspire faith and understanding; enters the boundless dharmas perfected by pratyekabuddhas; enters the boundless gates of extremely profound wisdom taught by the Buddhas to enable direct entry; enters the boundless skillful practices of the bodhisattvas;

and enters the boundless accomplishments of the Great Vehicle taught by the Buddhas to enable bodhisattvas to enter.

This bodhisattva thinks: “The realms of the Tathagatas are boundless in this way. Even throughout hundreds of thousands of kotis of nayutas of such realms, and even throughout hundreds of thousands of kotis of nayutas of kalpas, they could not be fully known. Yet I must perfect and fulfill them all with a mind free from effort and discrimination.”

Children of the Buddha! This bodhisattva contemplates in this way with profound wisdom. He constantly and diligently cultivates skillful wisdom, gives rise to the supreme path, and abides unmoving, never ceasing or abandoning it for even a single thought. Whether walking, standing, sitting, or lying down—even while dreaming—he is never associated with any obstruction. He never forsakes the contemplations described above.

In every thought, this bodhisattva is always able to fulfill the ten paramitas.

Why is this? Because in every thought, this bodhisattva takes great compassion as foremost, cultivates the Buddha-Dharma, and advances toward the wisdom of the Buddha. He dedicates all the roots of goodness he possesses to sentient beings in order to seek the wisdom of the Buddha; this is called dana-paramita.

He is able to extinguish the fires of the afflictions; this is called shila-paramita. Taking loving-kindness and compassion as foremost, he does not harm sentient beings; this is called kshanti-paramita. He seeks the supreme and wholesome Dharma without weariness or contentment; this is called virya-paramita.

The path of omniscience is always present before him and is never scattered or confused; this is called dhyana-paramita. He is able patiently to accept that all dharmas are neither born nor extinguished; this is called prajnaparamita. He is able to produce boundless wisdom; this is called the paramita of skillful means.

He is able to seek ever higher and more excellent wisdom; this is called the paramita of vows. No heterodox doctrine or host of maras can obstruct him; this is called the paramita of power. He knows all dharmas as they truly are; this is called the paramita of knowledge.

Children of the Buddha! In every thought, the bodhisattva fully possesses these ten gates of paramita.

Likewise, in every thought this bodhisattva completely fulfills the four means of gathering, the four methods of retention, the thirty-seven factors conducive to awakening, the three gates of liberation, and, to speak briefly, all the factors of bodhi.

At that time, the bodhisattva Liberation Moon asked the bodhisattva Vajragarbha: “Child of the Buddha! Is it only on this Seventh Ground that a bodhisattva fulfills all the factors of bodhi, or can they also be fulfilled on the other grounds?”

The bodhisattva Vajragarbha said: “Child of the Buddha! A bodhisattva can fulfill the factors of bodhi on all ten grounds, but the Seventh Ground is especially supreme.

“Why is this? Because when effortful practice is perfected on the Seventh Ground, the bodhisattva enters the practice of sovereign wisdom.

“Children of the Buddha! On the First Ground, a bodhisattva fulfills the factors of bodhi because he makes vows and seeks them by taking all Buddha-dharmas as the objects of his contemplation. On the Second Ground, it is because he has left behind the defilements of mind. On the Third Ground, it is because his vows and aspirations increasingly grow and he attains the radiance of Dharma. On the Fourth Ground, it is because he enters the path. On the Fifth Ground, it is because he cultivates in accord with the world. On the Sixth Ground, it is because he enters the extremely profound gates of Dharma. On the Seventh Ground, it is because he brings forth all Buddha-dharmas. Thus, on every ground he also fulfills the factors of bodhi.

“Why is this? From the First Ground through the Seventh Ground, the bodhisattva accomplishes the aspect of wisdom that operates through effort. Through the power of this, from the Eighth Ground through the Tenth Ground, all practices free from effort are accomplished.

“Children of the Buddha! It is like two worlds, one defiled and the other wholly pure. The interval between these two worlds is difficult to cross, except for a bodhisattva endowed with great spiritual powers, skillful means, and the power of vows.

“Children of the Buddha! The grounds of a bodhisattva are also like this: there are defiled practices and pure practices. The interval between these two kinds of practice is difficult to cross, except for a bodhisattva endowed with the power of great vows and the wisdom of skillful means.

“The bodhisattva Liberation Moon asked: “Child of the Buddha! Are the practices of a bodhisattva on these seven grounds defiled practices or pure practices?”

“The bodhisattva Vajragarbha said: “Child of the Buddha! From the First Ground through the Seventh Ground, all cultivated practices abandon the karma of the afflictions, are dedicated to unsurpassed bodhi, and partially attain the path of equality; nevertheless, they are not yet called practices that transcend the afflictions.

“Children of the Buddha! It is like a wheel-turning sage-king who rides his precious elephant and travels throughout the four continents. He knows that there are poor and distressed people, yet he is not tainted by their calamities and sufferings; nevertheless, he cannot yet be said to have transcended the human condition. If he relinquishes the body of a wheel-turning king and is born in the Brahma heaven, dwells in a celestial palace, beholds a thousand worlds, travels throughout a thousand worlds, and manifests the radiance, majesty, and virtue of Brahma, only then can he be said to have transcended the human condition.

“Children of the Buddha! A bodhisattva is also like this. From the beginning, on the First Ground, through the Seventh Ground, he rides the vehicle of the paramitas and travels throughout the world, knowing the faults and perils of the world’s afflictions. Because he rides the right path, he is not tainted by the faults of the afflictions; nevertheless, he cannot yet be said to have transcended practices involving affliction. If he relinquishes all effortful practices and, from the Seventh Ground, enters the Eighth Ground, rides the pure bodhisattva vehicle, and travels throughout the world, knowing the faults of the afflictions without being tainted by them, only then is he said to have transcended practices involving affliction, for he has completely surpassed them all.

“Children of the Buddha! This bodhisattva on the Seventh Ground abides having completely transcended such afflictions as excessive greed and excessive anger. This stage is neither said to possess afflictions nor said to be without afflictions.

“Why is this? Because on this ground none of the afflictions becomes active, it is not said to possess them. Because the mind that seeks the wisdom of the Buddha has not yet been completely fulfilled, it is not said to be without them.

“Children of the Buddha! A bodhisattva abiding on the Seventh Ground, with a profoundly pure mind, perfects bodily karma, verbal karma, and mental karma. He has abandoned all unwholesome courses of karma censured by the Buddha and always skillfully cultivates all wholesome karma praised by the Buddha. All the worldly scriptures, writings, arts, and techniques described on the Fifth Ground are naturally practiced and mastered by him without effort.

“Within the great trichiliocosm, this bodhisattva serves as a great enlightened teacher. Apart from the Tathagata and bodhisattvas of the Eighth Ground and above, no other bodhisattva can equal the profundity of his mind or the subtlety of his practice.

“On this ground, dhyanas, samadhis, spiritual powers, and liberations all become manifest before him. Yet they arise through cultivation and are not attained as a natural consequence of his state, as they are on the Eighth Ground.

“In every thought, a bodhisattva on this ground fully cultivates the power of skillful wisdom, while all the factors of bodhi become ever more complete.”

Children of the Buddhas! A bodhisattva dwelling on this ground enters the samadhi of the bodhisattva’s skillful examination and selection, the samadhi of skillfully discerning meanings, the samadhi of supreme wisdom, the samadhi of distinguishing the treasury of meanings, the samadhi of discerning meanings in accordance with reality, the samadhi of skillfully abiding in firm faculties, the samadhi of the gateway of wisdom and spiritual powers, the samadhi of the activity of the Dharma-realm, the samadhi of the Tathagata’s supreme benefit, and the samadhi of the gateway of birth-and-death and nirvana as a treasury of manifold meanings.

Entering hundreds of thousands of samadhis such as these, fully endowed with the gateways of great wisdom and spiritual powers, he cultivates and purifies all the grounds of wisdom.

Because this bodhisattva is able to enter the samadhis described above, skillfully cultivates and purifies wisdom in skillful means, and possesses the power of great compassion, he surpasses those of the Two Vehicles and attains the ground of contemplative wisdom.

Children of the Buddhas! A bodhisattva dwelling on this ground skillfully cultivates and purifies immeasurable non-characteristic practices of bodily, verbal, and mental karma, and thereby attains the radiant patience concerning the non-arising of dharmas.

Bodhisattva Liberation Moon asked: “Child of the Buddha! From the First Ground up to this ground, does the bodhisattva not possess immeasurable bodily, verbal, and mental karma surpassing those of the Two Vehicles?”

Bodhisattva Vajragarbha said: “Child of the Buddha! All those grounds do surpass them, but only because of the aspiration to seek the Buddha-Dharma, not through the power of one’s own wisdom and contemplation. Now, on this Seventh Ground, through the power of his own wisdom, the bodhisattva is beyond the reach of all those of the Two Vehicles.

“It is like a prince born in the royal palace, born of the queen and endowed with the marks of royalty. From the moment of birth, he surpasses all the ministers, but this is due solely to the king’s majestic virtue, not to the prince’s own power. When he has grown and perfected every skill and majestic virtue, he then surpasses all the ministers and subjects through his own power.

“The great bodhisattva is likewise. When he first generates the resolve, because he is determined to seek the Great Dharma, he surpasses all shravakas and pratyekabuddhas. Now, dwelling on the Seventh Ground, through the power of his own wisdom, he rises above all those of the Two Vehicles.

“Children of the Buddhas! A bodhisattva dwelling on this Seventh Ground attains the profound transcendence of conditioned activity, yet constantly cultivates bodily, verbal, and mental practices, diligently seeks the unsurpassed path, and never abandons it. Therefore, although this bodhisattva journeys within the limit of reality, he does not actualize it.”

Bodhisattva Liberation Moon asked: “Child of the Buddha! From which ground onward can a bodhisattva enter the attainment of cessation?”

Bodhisattva Vajragarbha said: “Child of the Buddha! From the Sixth Ground onward, a bodhisattva can enter the attainment of cessation. Now, dwelling on this Seventh Ground, he can enter the attainment of cessation in every thought-moment and emerge from it in every thought-moment, yet he does not actualize it. Therefore, this bodhisattva is said to have accomplished inconceivable bodily, verbal, and mental karma, journeying within the limit of reality without actualizing it.

“It is like a person who sails a boat upon the sea and, through the power of skillful mastery, meets with no calamity.

“In the same way, the bodhisattva on this ground rides the vessel of the paramitas across the ocean of the limit of reality and, through the power of his vows, does not actualize cessation.

“Children of the Buddhas! Having attained such powers of samadhi and wisdom, through great skillful means, although this bodhisattva manifests birth and death, he always abides in nirvana; although surrounded by retinues, he always delights in seclusion; although through the power of his vows he takes birth in the three realms, he is not defiled by worldly dharmas; although always quiescent and extinguished, through the power of skillful means he blazes forth again; although he burns, he is not consumed; although he accords with the wisdom of the Buddhas, he manifests entering the grounds of shravakas and pratyekabuddhas; although he has attained the realm of the Buddhas, he manifests within the realm of Mara;

although he manifests as being the same as followers of other paths, he does not abandon the Buddha-Dharma; although he manifests as conforming to all the worlds, he always practices all supramundane dharmas.

“All the adornments possessed by this bodhisattva surpass all the adornments of devas, dragons, the eight classes of beings, humans, and nonhumans. The Four Heavenly Kings and Shakra uphold the true Dharma.

“Children of the Buddhas! A bodhisattva who has accomplished such wisdom and dwells on the Far-Going Ground, through the power of his vows, is able to attend many Buddhas, even to the point of seeing hundreds of thousands of kotis of nayutas of Buddhas. With a vast and increasingly excellent mind, he reveres, praises, and makes offerings to them all.

He also makes offerings to the entire Sangha. He dedicates these roots of goodness to unsurpassed bodhi. Moreover, in the presence of the Buddhas, he reverently listens to the Dharma; having heard it, he receives and retains it.

He attains the light of samadhi and wisdom in accordance with reality, practices in accord with it, and protects and preserves the true Dharma. He is constantly praised with delight by the Buddhas. Those of the Two Vehicles cannot defeat him in debate.

This bodhisattva benefits sentient beings, and his patience concerning dharmas becomes purified. In this way, throughout immeasurable hundreds of thousands of kotis of nayutas of kalpas, all the roots of goodness he possesses become increasingly excellent.

“It is like pure gold inlaid with various precious jewels, which thereby becomes still more radiant and cannot be matched by any other adornment.

“The roots of goodness of a bodhisattva on the Seventh Ground are likewise. Through the power of wisdom in skillful means, they become increasingly radiant and pure, beyond the reach of those of the Two Vehicles.

“Children of the Buddhas! It is like the sunlight, which cannot be matched by the light of the moon, stars, and so forth. The sunlight can dry up all the muddy swamps upon the great earth.

“The bodhisattva on this Far-Going Ground is likewise. None of those of the Two Vehicles can equal him, and he is able to dry up the muddy swamps of the afflictions of all sentient beings.

“This bodhisattva chiefly cultivates the Paramita of Skillful Means. The other nine paramitas are cultivated according to his strength and capacity.

“Children of the Buddhas! This is a brief exposition of the great bodhisattva’s Seventh Ground, the Far-Going Ground.

“A bodhisattva dwelling on this ground often becomes a sovereign heavenly king, skillfully teaching sentient beings the Dharma of realized wisdom and enabling them to realize and enter it.

“In all his practices of giving, loving speech, beneficial conduct, and cooperation, he never departs from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, up to and including never departing from mindfulness of the complete attainment of omniscience.

“This bodhisattva further reflects: ‘Among all sentient beings, I shall be the foremost and the most excellent, up to and including becoming one upon whom those possessing omniscience rely.’

“If this bodhisattva arouses diligent vigor, then within a single thought-moment he attains hundreds of thousands of kotis of nayutas of samadhis, up to and including manifesting hundreds of thousands of kotis of nayutas of bodhisattvas as his retinue.

“If, through the sovereign power of his supreme vows, he manifests freely, he exceeds these numbers, so that even in hundreds of thousands of kotis of nayutas of kalpas they could not be counted or known.”

Bodhisattva Vajragarbha, wishing to restate this meaning, spoke these verses:

The samadhi path of wisdom of the ultimate truth—

Cultivation on the Sixth Ground fulfills the mind;

At once accomplishing wisdom in skillful means,

Through this the bodhisattva enters the Seventh Ground.

Though realizing the three liberations, he remains compassionate;

Though equal to the Tathagatas, he makes offerings to the Buddhas;

Though contemplating emptiness, he accumulates merit;

Through these the bodhisattva ascends to the Seventh Ground.

Far removed from the three realms, yet he adorns them;

Extinguishing the fire of affliction, yet he kindles flames;

Knowing that dharmas are nondual, yet diligently cultivating;

Understanding that realms are empty, yet adorning the lands;

Knowing the body to be unmoving, yet complete in every mark;

Penetrating the detached nature of sound, yet skillfully expounding;

Entering deeply into a single thought, yet performing many deeds;

Through these the wise one ascends to the Seventh Ground.

Clearly contemplating and understanding these dharmas,

He extensively brings benefit to sentient beings;

Entering the boundless realm of sentient beings,

His work of teaching and transforming is likewise immeasurable.

Lands, all dharmas, and numbers of kalpas,

Understanding, aspirations, and activities of mind—he enters them all;

His teaching of the Dharma of the Three Vehicles is also boundless;

Thus he teaches and transforms all living beings.

The bodhisattva diligently seeks the supreme path;

In movement and thought, he never abandons wisdom in skillful means;

He dedicates each and every deed to the Buddha’s bodhi;

In every thought-moment he perfects the paramitas.

Generating the resolve and dedicating it is generosity;

Ending delusion is morality; doing no harm is patience;

Tirelessly seeking goodness is vigor;

Remaining unmoved upon the path is meditation;

Accepting the truth of non-arising is prajna;

Dedication through skillful means is the paramita of vows;

Being indestructible is power; skillful understanding is wisdom,

When these ten paramitas are thus perfected,

The First Ground is complete in the merit of contemplation;

On the Second Ground, the Stainless, the three karmas are purified;

On the Fourth Ground one enters the Path, and on the Fifth one practices in accord;

On the Sixth, the light of the wisdom of non-arising shines forth;

On the Seventh, the merit of bodhi is complete.

All great vows are entirely fulfilled,

And thereby one can enable those entering the Grounds

To purify all their practices.

This Ground is difficult to transcend; only wisdom can surpass it.

It is like the boundary between two worlds,

And like a noble king who is untainted by poverty,

Yet it cannot be called complete transcendence.

Only when one abides on the Eighth Ground of Wisdom

Does one transcend the realm of mind,

Like the Brahma Heaven King transcending humankind,

Or like a lotus in water, unstained by the odor of mud.

Although the Seventh Ground transcends all afflictions,

It is not said either to possess or not possess afflictions:

It does not possess them, because no delusion manifests in activity;

Yet it is not without them, because the mind still seeks the wisdom of the Buddha.

Whatever arts and crafts exist in the world,

All scriptures, writings, and treatises are thoroughly mastered;

Dhyana, samadhi, and supernatural powers—

All practices are fully accomplished.

The bodhisattva cultivating the path of the Seventh Ground

Surpasses all the practices of the Two Vehicles.

On the First Ground, vows are fulfilled; here, fulfillment comes through wisdom,

Like a prince endowed with majestic power.

Though attaining the exceedingly profound, one still advances in cultivation;

Mind after mind is quiescent, yet one does not actualize realization,

Like one seated in a boat entering the sea,

Remaining upon the water without being submerged by it.

The practice of skillful means and wisdom is replete with merit,

Which no being in any world can comprehend.

By making offerings to many Buddhas, the mind grows ever more luminous,

Like adorning gold with wondrous jewels.

The wisdom of a bodhisattva on the Seventh Ground shines exceedingly bright,

Like sunlight drying up the waters of craving.

Such a one often becomes the Sovereign King of a heavenly realm,

Teaching and transforming multitudes of beings to cultivate right wisdom.

If, through the power of courageous vigor,

One attains many samadhis and beholds many Buddhas,

Their number reaches hundreds of thousands of kotis of nayutas;

Yet the sovereign power of vows surpasses even this.

This is the bodhisattva’s Ground of Far-Reaching,

The purified path of skillful means and wisdom,

Which no beings in any world—devas or humans,

Sravakas or pratyekabuddhas—can comprehend.