འཕགས་པ་དཀན་མཆག་སྤྲན་ཅས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 3
The Jewel Cloud 3
- Language
- English
3.2
What are those ten? They are wide and infinite, provide all beings with sustenance, are indifferent to harm and assistance, absorb the great rain of Dharma, transform all beings, are the ground for the seeds of virtuous qualities, are a vessel of jewels, are a vessel of powerful medicinal plants, are free of trembling, and are unintimidated.
“Noble son, you may wonder how bodhisattvas are wide and infinite. Consider, noble son, the analogy of the wide and infinite earth. Similarly, the bodhisattvas’ accumulations of merit and wisdom are wide and infinite. Thus, bodhisattvas are wide and infinite.
“In what way, you may wonder, do bodhisattvas provide sustenance for all sentient beings? Take as an analogy the earth that provides beings with all the things they require. Bodhisattvas, similarly, provide all beings with generosity, discipline, patience, diligence, concentration, insight, and other such provisions for awakening, as well as with any sort of article that beings may require. Thus, bodhisattvas provide sustenance for all sentient beings.
“In what way, you may wonder, are bodhisattvas indifferent to harm and assistance? Take as an analogy the earth that neither becomes angered by harm that is done to it, nor develops any attachment when it is benefited. The earth does not distinguish between those situations. Similarly, bodhisattvas do not become angry at those who harm them, nor do they become attached to those who do them good. Thus, as they neither develop attachment
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nor anger in their relations with sentient beings, bodhisattvas are indifferent to harm and assistance.
“In what way, you may wonder, do bodhisattvas absorb the great rain of Dharma? Consider, noble son, the analogy of the earth. When the rain is pouring down from massive clouds, the earth absorbs the torrents, accommodating and absorbing it. Similarly, bodhisattvas absorb the great rain of Dharma as it falls from the great clouds of Dharma, accommodating and absorbing it. Thus, bodhisattvas absorb the great rain of Dharma.
“In what way, you may wonder, do bodhisattvas transform all beings? Consider, noble son, the analogy of the earth, which is where the movements of sentient beings unfold. Similarly, for all beings bodhisattvas serve as the basis for going to the higher realms and moving completely beyond suffering. Thus, bodhisattvas transform all beings.
“In what way, you may wonder, are bodhisattvas the ground for the seeds of virtuous qualities? Consider, noble son, the analogy of the earth that is the ground containing all seeds. Similarly, bodhisattvas are the ground from which the seeds of all the virtuous qualities of all beings sprout. Thus, bodhisattvas are the ground that holds the seeds of virtuous qualities.
“In what way, you may wonder, are bodhisattvas vessels of jewels? Consider, noble son, the analogy of the earth. It contains all sorts of jewels, and all manner of precious stones can be found there. Likewise, bodhisattvas are vessels of all sorts of precious qualities, and all manner of such qualities can be found within them. Thus, bodhisattvas are vessels of jewels.
“In what way, you may wonder, are bodhisattvas vessels of powerful medicinal plants? Consider, noble son, the analogy of the earth.
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All great medicinal plants that remedy all sorts of diseases grow in the earth and emerge from it. Likewise, the great medicinal plants of the Dharma that pacify all the diseases of the afflictions are within the bodhisattvas and emerge from them. Thus, bodhisattvas are vessels of powerful medicinal plants.
“In what way, you may wonder, are bodhisattvas free of trembling? Consider, noble son, the analogy of the earth. It does not tremble from any pain that comes from contact with the likes of meat flies, bees, the wind, the sun, or snakes. Bodhisattvas, similarly, do not tremble at any outer or inner pain inflicted by sentient beings. Thus, bodhisattvas are free of trembling.
“In what way, you may wonder, are bodhisattvas not intimidated? Consider, noble son, the analogy of the earth. Even when, for example, the roar of the king of elephants or the king of beasts is heard, the earth remains unafraid, utterly and completely unafraid. Likewise, when the noises of demons and non-Buddhists are heard, bodhisattvas also remain unafraid, utterly and completely unafraid. Thus, noble son, bodhisattvas are not intimidated. Noble son, bodhisattvas possessing these ten qualities are similar to the earth.
“Noble son, bodhisattvas possessing ten qualities are similar to water. What are those ten? They move in a flow of virtuous qualities; they grow the qualities of goodness; they are moist with joy, faith, and delight; they make the roots of affliction rot; they are limpid, free of murk, and clear; they pacify the torments of affliction; they alleviate craving for pleasure; they are deep and hard to fathom; they flood high and low; and they pacify the dust of affliction.
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“Noble son, you may wonder how bodhisattvas move in a flow of virtuous qualities. Consider, noble son, the analogy of water that moves and flows in a stream. Bodhisattvas, similarly, move in a stream of virtuous qualities and their movements are guided by virtue. Thus, bodhisattvas move in a flow of virtuous qualities.
“Noble son, you may wonder how bodhisattvas grow the qualities of goodness. Consider, noble son, the analogy of water that makes grass, bushes, herbs, and forests sprout and grow. Bodhisattvas, similarly, manifest the factors of awakening with the water of absorption. When they are manifest, they make them expand until they become the tree of omniscience. Once the tree of omniscience has manifested, they feed beings with its fruits of awakened qualities. Thus, bodhisattvas grow the qualities of goodness.
“Noble son, you may wonder how bodhisattvas are moist with the qualities of joy, faith, and delight. Consider, noble son, the analogy of water. Being wet by its very nature, it makes other things wet too. Similarly, bodhisattvas are by their very nature moist with joy, faith, and delight, and they also moisten others with the same qualities. Here, joy means searching for the Dharma beyond the world; faith means reliance on the Buddha, Dharma, and Saṅgha; and delight means purity of mind. In this way bodhisattvas are moist with the qualities of joy, faith, and delight.
“Noble son, you may wonder how bodhisattvas make the web of the roots of affliction rot. Consider, noble son, how water can make the web of the roots of trees and grass rot.
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Similarly, with the water of training in absorption bodhisattvas cause the web of the roots of affliction to rot. In this way they render even the names of the web of the roots of affliction unknown, and the imprints that are caused by affliction disappear. Thus, bodhisattvas make the web of the roots of affliction rot.
“Noble son, you may wonder how bodhisattvas are limpid, free of murk, and clear. Consider, noble son, the analogy of water that by nature is limpid, free of murk, and clear. Bodhisattvas, similarly, are limpid, free of murk, and clear. They are limpid because they are free of both latent and active elements; they are free of murk because they are free of desire, anger, and dullness; and they are clear because their senses are completely awake. Thus bodhisattvas are limpid, free of murk, and clear.
“Noble son, you may wonder how bodhisattvas pacify the torments of affliction. Consider, noble son, the analogy of how water pacifies the torments of the earth during the heat of summer, or the torments of sentient beings during that time. Bodhisattvas, similarly, pacify the torments of the afflictions with the water of Dharma throughout the realms of sentient beings. Thus, bodhisattvas pacify the torments of affliction.
“Noble son, you may wonder how bodhisattvas alleviate craving for pleasure. Consider, noble son, the analogy of water that alleviates the thirst of thirsting sentient beings. By bringing down the rain of Dharma, bodhisattvas similarly alleviate the pain of beings who suffer due to craving for objects. Thus, bodhisattvas alleviate craving for pleasure.
“Noble son, you may wonder how bodhisattvas are deep and hard to fathom. Consider, noble son,
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the example of water that is deep and hard to fathom. The bodhisattvas’ true accomplishment of wisdom is similarly profound and can hardly be fathomed by non-Buddhists or demons. Thus, bodhisattvas are deep and hard to fathom.
“Noble son, you may wonder how bodhisattvas flood high and low. Consider, noble son, the analogy of water that streams in a river, flooding high and low. Bodhisattvas, similarly, flood high and low among sentient beings with the river of Dharma. Yet, whereas a flood of water harms sentient beings, the flooding caused by bodhisattvas does not. There is no harm brought upon sentient beings when bodhisattvas let the rivers of Dharma flow due to their loving hearts. Thus, bodhisattvas flood high and low.
“Noble son, you may wonder how bodhisattvas pacify the dust of affliction. Consider, noble son, the analogy of water that moistens the dry and dusty land, pacifying all dust. With the water of the absorption that occurs while abiding by insight, bodhisattvas similarly moisten the savage minds of sentient beings, thereby thoroughly pacifying the dust of affliction in them. Thus, bodhisattvas pacify the dust of affliction. Noble son, bodhisattvas possessing these ten qualities are similar to water.
“Noble son, bodhisattvas possessing ten qualities are similar to fire. What are those ten? They burn the garbage pit of affliction, bring the qualities of buddhahood to maturation, dry all the mud of affliction, resemble a bonfire, bring illumination,
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bring terror, bring assurance, are there for all beings equally, are the object of worship, and cannot be ignored.
“Noble son, you may wonder how bodhisattvas burn the garbage pit of affliction. Consider, noble son, the analogy of fire that consumes garbage pits, grass, bushes, shrubs, and trees. Bodhisattvas, similarly, burn the entire garbage pit of the latent and active afflictions of desire, anger, and dullness. Thus, bodhisattvas burn the garbage pit of affliction.
“You may wonder how bodhisattvas bring the qualities of buddhahood to maturation. Consider, noble son, the analogy of fire that ripens crops, herbs, and trees. With their insight, bodhisattvas similarly bring the inner qualities of buddhahood to full maturation, causing them to remain without perishing. Thus, bodhisattvas bring the qualities of buddhahood to maturation.
“You may wonder how bodhisattvas dry all the mud of affliction. Consider, noble son, the analogy of fire that dries out a muddy swamp. With their insight, bodhisattvas similarly dry all the mud of defiling afflictions. Thus, bodhisattvas dry all the mud of affliction.
“You may wonder how bodhisattvas resemble bonfires. Consider, noble son, the analogy of a bonfire that is lit to relieve sentient beings’ suffering from the ailments of a cold disease. Bodhisattvas, similarly, heal sentient beings suffering from the cold diseases of affliction by warming them up with their insight.
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Thus, bodhisattvas resemble bonfires.
“You may wonder how bodhisattvas illuminate. Consider, noble son, the analogy of a fire that is lit on the summit of the Himalayas, or the summit of the Vindhyas, and so illuminates all the surrounding areas within the distance of one, two, or three leagues. The bodhisattvas’ light of wisdom similarly pervades everywhere within a hundred leagues, or a thousand leagues, or one hundred thousand leagues—even illuminating up to an unfathomable and countless number of worlds. With their light of wisdom they thus dispel all the dense darkness of ignorance. Thus, bodhisattvas illuminate.
“You may wonder how bodhisattvas bring terror. Consider, noble son, the analogy of a great mass of fire that is seen by fierce wild animals, or by the wild king of beasts. The fire will be utterly and completely terrifying to such creatures, and so, horrified, they will flee far away. Similarly, when demons or demonic gods see a bodhisattva they will be utterly and completely terrified. Due to their lesser splendor they will seek to escape as far away as possible, seeking a place where no one ever even hears about bodhisattvas, let alone sees any. Thus, bodhisattvas bring terror.
“You may wonder how bodhisattvas bring assurance. Consider, noble son, the analogy of a man who is lost in the wilderness and then sees a great bonfire. Turning toward the fire, he then sees a town or an encampment.
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Seeing it, he will be invigorated and greatly relieved from all his fear. Similarly, when the beings who are lost in the wild of cyclic existence see a bodhisattva, they feel invigorated and assured, leaving the fears of affliction behind. Thus, bodhisattvas bring assurance.
“You may wonder how bodhisattvas are there for all sentient beings equally. Consider, noble son, the analogy of fire. It is there for all sentient beings equally, benefiting the outcast just as much as it benefits the king. Bodhisattvas are similarly there for all sentient beings equally, benefiting the outcast just as much as they benefit the king. Thus, bodhisattvas are there for all sentient beings equally.
“You may wonder how bodhisattvas are objects of worship. Consider, noble son, the analogy of fire that is worshiped by brahmins, royalty, townspeople, and country dwellers. Bodhisattvas, similarly, are worshiped as teachers by the world including the gods, humans, demigods, and gandharvas. Thus, bodhisattvas are objects of worship.
“You may wonder how bodhisattvas cannot be ignored. Consider, noble son, how a small spark cannot be ignored because of its ability to burn. Similarly, bodhisattvas who practice inspired conduct, who have not yet gained power, and who are beginners within the Great Vehicle, also cannot be ignored by the world of gods, humans, and demigods. Why? Because gods, nāgas, yakṣas, gandharvas, and demigods understand that before long the bodhisattva will sit at the seat of awakening
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and fully awaken to unexcelled and complete buddhahood. Thus, bodhisattvas cannot be ignored. Noble son, bodhisattvas possessing these ten qualities are similar to fire.
“Noble son, bodhisattvas possessing ten qualities are similar to wind. What are those ten? They never dwell. They engage in endless activity. They scatter, crush, and destroy the mountain peaks of sentient beings’ arrogant pride. They amass great rainclouds of Dharma. They pacify wandering beings’ torments of affliction. They sustain sentient beings with vital breaths of air that emerge from their bodies of virtuous qualities. They contain the limitless rainclouds of Dharma. They open up and arrange infinite displays of great palaces of distinct Dharma teachings. From wish-fulfilling trees they continuously scatter a delightful flower rain of the indisputable Dharma upon their circles of disciples. Througout limitless eons they employ an ocean of absorptions, liberations, and gateways to retention to create virtuous environments with a central mountain, light, moon, sun, Dharma ways, forests, houses, and auspicious surrounding mountains where many circling beings can be tamed and ripened. They do so by destroying rebirth as they blow the wind of wisdom in an unexcelled manner without a body.
“Noble son, you may wonder how bodhisattvas never dwell. Consider, noble son, the analogy of how the wind moves without impediment, without dwelling, and without being supported. It seems insubstantial and still it fulfills its particular function in relation to forests, houses, palaces,
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the central mountain, and the seas. Similarly, the wind-like bodhisattvas do not dwell on any phenomenon. They do not dwell on the aggregates, elements, or sense sources. They do not dwell on forms, feelings, perceptions, formations, or consciousness. They do not dwell on the elements of the eye, forms, or visual consciousness; the elements of the ear, sounds, or aural consciousness; the elements of the nose, smells, or olfactory consciousness; the elements of the tongue, tastes, or gustatory consciousness; the elements of the body, tactility, or bodily consciousness; or the elements of the mind, mental phenomena, or mental consciousness. They do not dwell on the sense sources of the eye and form, the ear and sound, the nose and smell, the tongue and taste, the body and tactility, or the mind and phenomena. They do not dwell on mundane or supramundane phenomena. They do not dwell on the perfections of gods and humans, nor do they dwell on universal emperors, Śakra, Brahmā, the guardians of the world, or the great lords. They do not dwell on the hearers or solitary buddhas, nor upon the grounds of the bodhisattvas, nor on omniscience. Not dwelling on any of that, bodhisattvas do not develop any of the many forms of conceit that can arise in relation to entity, nonentity, sameness, difference, suchness, and so forth. Without any such observation, bodhisattvas experience unobscured freedom and hence they can also act as Śakra, Brahmā, guardians of the world, and so on.
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Thus, throughout all the infinite worlds of the ten directions, bodhisattvas move until the end of time to secure the well-being of sentient beings. However, due to having a Dharma form⁵⁸ bodhisattvas do not appear and are without thought or concept. Thus, noble son, bodhisattvas never dwell.
“Noble son, you may wonder how bodhisattvas engage in endless activity. Consider, noble son, how the wind reaches boundless universes throughout the ten directions, moving and stirring them. Noble son, similarly, the wind-like bodhisattvas perceive, expand on, reach, set forth, and teach all the infinite phenomena in terms of the relative and ultimate. Within the circles that surround buddhas and bodhisattvas, as well as within all the realms of wandering beings, bodhisattvas move and shift with the swiftness of mind, remaining involved in activities as far as space extends. In this way, noble son, bodhisattvas are involved in endless activities.
“Noble son, you may wonder how bodhisattvas scatter, crush, and destroy the mountain peaks of sentient beings’ arrogant pride. Consider, noble son, how the wind brings down mountain peaks, roofs, and treetops, destroying them, crushing them, scattering them, and making them disappear.⁵⁹ Similarly, the wind-like bodhisattvas strike sentient beings who are elevated on peaks of pride, conceit, arrogance, and the view of the transitory collection. They strike beings who are intoxicated by arrogance based on their physique, youth, possessions, influence, power, lifespan, health, livelihood, skills, learning, intelligence, servants, eloquence, or splendor. Thus, to those who continuously praise themselves they show something that is still more excellent.
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As the bodhisattvas teach them the Dharma they make them conquer their pride and practice stainless virtue. In this way, noble son, bodhisattvas scatter, crush, and destroy the mountain peaks of arrogance in sentient beings.
“Noble son, you may wonder how bodhisattvas amass great rainclouds of Dharma. Consider, noble son, how the wind moves in quadrillions of worlds in the four directions, amassing various cloudbanks—clouds of various colors; clouds that are deep and bright; clouds that resound with the ocean-like sounds of gentle thunder; clouds that emit song, music,⁶⁰ and delightful tunes; and clouds that are adorned with garlands of lightning. In this way the wind amasses great cloud formations that yield a constant and continuous downpour of rain, thereby bringing happiness to sentient beings and the growth of crops and trees. Likewise, the wind-like bodhisattvas delight sentient beings with their cloudbanks of numerous bodies. They illumine the infinite and endless world realms of the ten directions with continuous garlands of lightning that flash in boundless colors. In sixty thousand ways they roar with the thunder of the Dharma of true reality. With the wind of compassion, they are truly exalted. They embrace all wandering beings throughout space with the realm of phenomena. In that way they cover all worlds, delivering sentient beings from the lower realms and the unfree states while continuously blessing them in many ways within the pure appearances of excellent marks, signs, and a circle of light. Blessing all the worlds to be adorned with ornamental arrays, they bring supreme joy, contentment, and appreciation to gods and humans. They produce the crops,
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greenery, and trees of both mundane and supramundane qualities of virtue, which bring perfect happiness and bliss. Bringing all beings joy in this comprehensive manner, they empower them with the Dharma in order to bring them further perfect circumstances and joy. Then, causing a downpour of Dharma, they put an end to all decay. Thus, noble son, the bodhisattvas produce the great rainclouds of Dharma.
“Noble son, you may wonder how bodhisattvas pacify wandering beings’ torments of affliction. Consider, noble son, how the wind carries a sweetly fragrant rain that pacifies the torments of sentient beings by soothing and cooling their bodies. Similarly, for sentient beings, the wind-like bodhisattvas expel the torments of desire, anger, dullness, inferior realms, inferior views, misdeeds, doubt, poverty, negativity, craving for things, separation from the delightful, contact with the repulsive, and disease. Having done that, bodhisattvas pacify all craving for ignoble qualities, and so forth. They pacify all those torments by means of unsurpassable pure discipline, along with unsurpassable aspiration, perception, contact, company, meaningful teaching, and so forth, that is all blended with the rain of the sacred Dharma. Thus, noble son, bodhisattvas pacify wandering beings’ torments of affliction and establish them on the level beyond affliction.
“Noble son, you may wonder how bodhisattvas sustain sentient beings with vital breaths of air that emerge from their virtuous qualities. Consider, noble son, how the force of the breath keeps beings alive. Similarly, bodhisattvas use the wind of those virtuous qualities that they have accomplished and grant to others to bring forth all types of perfect sustenance. In this way they delight all beings.
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“Consider further, noble son, the analogy of the wind. In all world systems the wind produces the vajra circle and the golden circle that hold the surrounding mountains, great mountain ranges, and the four continents. It establishes the oceans that are the sources of jewels. It establishes Mount Meru and Mount Mahāmeru, along with the jewel mountains, the snow mountains, the fragrant mountains, the towns, the forests, the palaces, Jambudvīpa, the four continents, the thousandfold universe, the millionfold universe, and the trichiliocosm with all its diverse arrays. Similarly, the wind-like bodhisattvas produce, bring forth, and establish all the heaps of virtue of sentient beings that have been accomplished throughout the ten directions. The completion of the mountains can be likened to worldly merit. The completion of the four great continents and Mount Meru can be likened to the perfections of the hearers. The completion of the thousandfold universe can be compared to the perfections of the solitary buddhas. The completion of the millionfold universe can be aligned with the perfections of the bodhisattvas. The completion of the trichiliocosm can be likened to that which is superior to the entire world yet extends throughout space containing all world realms. It is famed for its utter purity and manifested by those who are intent on worship. It can be likened to the completion of a thus-gone one’s body endowed with the marks of a hundred merits and in constant equipoise. The oceans can be compared to the oceans of absorption.
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The islands, subcontinents, mountains, the four continents, and so forth can be compared to the various practices, retentions, maturations of sentient beings, saṅghas of disciples, and so forth. The towns, forests, and palaces can be compared to the perfectly pure qualities that abound in the buddha realms. The forests of wish-fulfilling trees can be compared to all the perfect qualities of true mastery. Thus they can be compared to the grounds, transcendences, absorptions, retentions, superknowledges, magical abilities, wisdom appearances, masteries, and powers of the bodhisattvas and the perfect buddhas, as well as to their fearlessnesses, unique qualities, and great compassion.
“Noble son, you may wonder what a blessed buddha’s marks of enormous merit are like. Noble son, think of all the sentient beings living in the countless worlds, as many as there are grains of sand in the river Gaṅgā, in each of the ten directions. Then imagine that each of those beings has become endowed with the merit that is the possession of the universal emperors who rule in ten trichiliocosms. Now imagine that the combined merit of all those beings who are thus universal emperors becomes the possession of each one of them individually, so that they all become great universal emperors. In this way, just as you imagined that the nature of every single being in the worlds located in the east is that of universal emperors, next imagine that this is also the case with the beings who are present in all the worlds in the ten directions, as far as space extends. Then further think that each of those beings in all those worlds now comes to possess the heaps of merit that are the possession of Śakra, and that thus they now all becomes Śakras without exception.
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Imagine then that the combined merit of all those Śakras—present across world realms as innumerable as the grains of sand in the river Gaṅgā throughout each of the ten directions—becomes the individual endowment of each one of them, and that thus throughout all universes, as far as the realm of phenomena extends, all beings have become Śakras in possession of that sort of merit. Imagine further that all those beings who are present throughout universes as numerous as the grains of sand in the river Gaṅgā within each of the ten directions turn into Mahābrahmās. Then think that each of those Mahābrahmās possesses the combined merit of them all, so that all of them become Mahābrahmās with that sort of merit. Then continue by imagining that those beings all progressively become hearers, solitary buddhas, and bodhisattvas who have attained the great grounds, become empowered by the great cloud of light rays, and attained the ten masteries. Then, noble son, if the combined heaps of merit of all those beings, present in this way throughout infinite universes in the ten directions and extending as far as space throughout the three times, were to be multiplied by one hundred times the total number of particles that constitute all the worlds throughout space and time, then that merit would be sufficient for producing a single hair follicle on the body of a thus-gone one.
“If the heaps of merit that bring forth all the hair follicles were multiplied by a million innumerably many times, the ensuing merit would suffice for the manifestation of one among the eighty excellent signs. If the entire heap of merit required for the excellent signs were multiplied by ten innumerably many times, the merit that would ensue could bring forth one among the first twenty-nine marks of a thus-gone one. If, in turn, that merit were multiplied by ten inexpressibly many times then that would be enough to manifest the hair between the eyebrows, which is more radiant and delightful than a thousand stainless full moons.
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If, beyond that, such merit were multiplied by a quadrillion inexpressibly many times, it would yield the crown of a thus-gone one’s head which, being raised above all other beings, cannot be seen, and is adorned with the uṣṇīṣa. Finally, if that merit were multiplied by inexpressibly many hexillions of inexpressibly many times, then that would bring forth the voice of a thus-gone buddha, endowed with sixty thousand aspects. Since this spontaneously manifests as infinite statements in accord with all perspectives, it satisfies all beings and is understood throughout all realms of the world. Noble son, this is what is understood by a blessed buddha’s marks of enormous merit. Noble son, in this way the thus-gone ones sustain all beings through their inexhaustible accumulations of merit and wisdom, and due to their vast displays.⁶¹
“Noble son, imagine that all the beings in all the universes throughout the ten directions, as infinite as the realm of phenomena and present as far as space, had reached the tenth ground of the Cloud of Dharma. All of them would then possess the supreme ornaments of body, speech, and mind and would have accomplished the ten masteries. Imagine if they all came to venerate the merit associated with just one hair follicle of the Thus-Gone One, carrying as many vessels made of gold from the river Jāmbū, and adorned with all sorts of jewels, as there are grains of sand in the river Gaṅgā and extending to the end of space. Even if they were to bring such offerings continuously until the final eon, it would neither eclipse nor exceed the merit that is associated with that single hair follicle. Noble son, such are a thus-gone one’s marks of enormous merit.
“What, you may wonder, are the twelve grounds? They are the ground where the mind of awakening has been engendered,⁶²
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as well as the grounds of the Joyous, the Stainless, the Radiant, the Flaming, the Hard to Conquer, the Manifest, the Far Reaching, the Unshakable, the Excellent Intelligence, the Cloud of Dharma, and the buddhas’ ground of Universal Illumination.⁶³ These are the twelve grounds.
“What, you may wonder, does the ground where the mind of awakening has been engendered consist in? Upon this ground bodhisattvas are truly beyond all childish conduct and mistaken pursuits. They are superior to Śakra, Brahmā, and the world guardians within the three worlds, as well as to all the hearers and solitary buddhas. They are above all wandering beings and they are adorned with a glorious body, speech, and mind. They possess the radiant halo that illumines infinitely many worlds in the ten directions, and they hold the power of freedom from obscuration. In every single instant they can visit and return from innumerable worlds. Their feet are stable, since fragrant and brilliant lotus flowers that grow throughout the four great continents support them. They possess a seat ornament that extends to the end of the thousandfold universe. Due to their practice of special insight that sees through all phenomena, they are unimpeded. They perceive countless excellent signs, such as the ten great signs of having a delightful perspective. Their progress is irreversible. Since they illumine all dense forests everywhere with an inconceivable web of light, they beautify infinite realms. Their reflections empower countless worldly rulers throughout inexpressibly many universes. They are skilled in power and blessings that conquer. They send out clouds of vast offerings that unstintingly fill up all endless appearances with a rain of precious mundane and supramundane qualities.
The sight of them is excellent,
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delightful, beautiful, and wholesome. Without being offensive to anyone, any encounter with them is meaningful and fulfills all wishes. Such bodhisattvas stir innumerable world systems. They protect infinitely many beings from such miseries as the lower realms. They worship limitless buddhas and are capable of upholding the gateways to Dharma. They revel in countless absorptions, retentions, liberations, superknowledges, and magical abilities. With joy and inspiration toward the infinite Dharma they have no concern for material things, and until the end of time they are free from concepts, having gained the illumination that is the power of spontaneously accomplished joy. Throughout an immeasurable number of quintillions of eons they perfect all the various meditations contained in the Great Vehicle. In perfect pursuit of the welfare of others, they engage in the many preliminary practices for accomplishing merit and wisdom. With the greatest and most perfect inspirations, they immediately proceed to attain the first ground by means of the intrinsic nature of their practice.⁶⁴ Such is the bodhisattva ground where the mind of awakening has not been engendered.
“Noble son, as an analogy, the complexion of a universal emperor is finer than that of a human being, and yet it is not like that of a god. Similarly, although these bodhisattvas are beyond all mundane beings, hearers, and solitary buddhas, they still have not attained the bodhisattvas’ ultimate ground. A buddha’s ground of Universal Illumination is beyond center and edge, and it masters all stainless qualities without exception. Thus, in all regards extremely revered, it is characterized by accomplishing all the objectives of all beings.
“In this regard, you may wonder, what are the absorptions? The following ten constitute the absorptions of the bodhisattvas:⁶⁵ the universally superior jewel, the firm abode, the immovable, the irreversible, the jewel mine,
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the splendorous sunlight, the accomplishment of all objectives, the lamp of wisdom, the direct encounter with the buddhas of the present, and the heroic gait. These are among the bodhisattvas’ limitless absorptions.
“The retentions number twelve. What are those twelve?⁶⁶ The anointment, the one with wisdom, the pure tune, the inexhaustible casket, the infinite spinning, the ocean-like seal, the lotus array, the entry to the unobstructed gate, the doubtless entry to the correct understandings, the blessing of the buddha ornaments, the limitless colors, and the accomplishment of the colors of the buddha body. There are these and other such retentions.
“There are six superknowledges: the divine eye, the divine ear, knowledge of the minds of others, knowledge of previous existences, knowledge of miracles, and knowledge of the exhaustion of a person’s defilements.
“The ten masteries are as follows:⁶⁷ mastery of life, as one’s lifespan is blessed to last for innumerable immeasurable eons; mastery of the mind, as one comprehends and enters an ineffable number of ineffable absorptions; mastery of material things, as one displays the blessing of ornamenting all universes with beautifying arrays; mastery of karmic action, as one displays the blessing of ripening karma at the appropriate time; mastery of birth, as one displays birth in all realms of the world; mastery of inspiration, as one reveals all realms of the world to be full of buddhas; mastery of aspirations, as one displays complete awakening at whichever time and place it may be desired; mastery of miracles, as one displays infinite miracles throughout all realms of the world;
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mastery of Dharma, as one displays the light of the gateways to the Dharma beyond center and edge; and mastery of wisdom, as one displays the complete awakening of wisdom that is endowed with all supreme aspects. With this mastery, there is instantaneously a complete knowledge of such areas as the thus-gone ones’ ten powers, fearlessnesses, correct understandings, unique qualities, excellent marks and signs, and sacred complete awakening, as well as the number of extremely subtle particles in all buddha realms throughout time. These are the bodhisattvas’ ten masteries.
“What, you may wonder, are the bodhisattvas’ ten powers?⁶⁸ They are the powers of intent, superior intent, application, insight, aspiration, action, vehicles, emanations, awakening, and the turning of the wheel of Dharma. These are the bodhisattvas’ ten powers.
“What, you may wonder, are the bodhisattvas’ four fearlessnesses?⁶⁹ Through their retention, they are fearless in upholding and teaching the meaning of what they have heard. They are fearless due to their perfect full protection, which consists of the purified three actions whereby their conduct is naturally irreproachable. This occurs due to their comprehension of the absence of self, which ensures that they have no experience of being harmed. They are also fearless since they never forget the Dharma that they have received, they liberate sentient beings and inspire them with faith through perfecting means and insight, and since they avoid any obstacles to virtue. Finally, they are fearless due to their perfect mastery in never straying from the omniscient mind and avoiding the influence of other vehicles while accomplishing the true purpose of all beings. These four are the bodhisattvas’ fearlessnesses.
“What, you may wonder, are the bodhisattvas’ eighteen unique qualities?⁷⁰
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They are the possession of untaught generosity, untaught discipline, untaught patience, untaught diligence, untaught concentration, and untaught insight. Furthermore, they consist of gathering sentient beings by the means of attraction; knowing the proper way of dedication; skillfully teaching by means of the supreme vehicle in which the conduct of all beings is mastered; not regressing from the Great Vehicle; showing the gateways to cyclic existence and the transcendence of suffering; being expert in uttering reverse and inverse sounds; avoiding formation by means of a preceding wisdom and being truly elevated throughout all lives without any evil; possessing the ten virtuous actions in all physical, verbal, and mental pursuits; never abandoning the realms of sentient beings through assuming a body that can tolerate any amount of suffering; teaching all sentient beings joyfully; protecting the mind of omniscience from any degeneration by remaining steadfast like a precious wish-fulfilling tree of abundant virtues, even in the midst of terrifying infantile beings and hearers; and granting methods for the entire Dharma in the pursuit of buddha qualities, without ever turning away from the teaching so that they can become anointed. These are the bodhisattvas’ eighteen unique qualities.
“What, you may wonder, are the ten powers of the thus-gone ones? They are the power to know what is proper and what is improper; the power to know the continued ripening of all causes related to acts in the past, future, and present; the power to know diverse inclinations; the power to know diverse constitutions; the power to know higher and lower faculties; the power to know the paths for all destinations;
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the power to know all concentrations, liberations, absorptions, attainments, afflictions, purifications, and arisings; the power to know past existences; the power to know death and rebirth; and the power to know the exhaustion of defilements. These are the ten powers of the thus-gone ones.
“What, you may wonder, are the thus-gone ones’ four fearlessnesses? They are fearlessness with regard to the full realization of all phenomena; fearlessness in knowing the exhaustion of all defilements; fearlessness in giving definitive declarations that precisely identify all obstructive phenomena; and fearlessness in terms of actualizing the path that leads to the attainment of all perfect qualities. These four are the thus-gone ones’ four fearlessnesses.
“What, you may wonder, are the thus-gone ones’ eighteen unique qualities? They are the thus-gone ones’ freedom from mistakes; freedom from impediments of speech; freedom from forgetfulness; never lacking equipoise; absence of distinct perceptions; freedom from unexamined neutrality; undiminished intent; undiminished diligence; undiminished mindfulness; undiminished absorption; undiminished insight; undiminished liberation; unattached and unimpeded wisdom vision of the past; unattached and unimpeded wisdom vision of the future; unattached and unimpeded wisdom vision of the present; physical actions all being preceded by and agreeing with wisdom; verbal actions all being preceded by and agreeing with wisdom; and mental actions all being preceded by and agreeing with wisdom. These eighteen
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are the thus-gone ones’ unique qualities.
“What, you may wonder, does the great compassion of thus-gone ones consist in? Noble son, the thus-gone ones’ great compassion is endowed with thirty-two features and appears in an inconceivable manner throughout all the infinite universes in the ten directions. What are these thirty-two features? They are as follows:
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of self and yet sentient beings are not interested.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of a sentient being and yet sentient beings speak of ‘sentient beings.’
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of a life force and yet sentient beings speak of ‘a life force.’
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of a person and yet sentient beings believe they are persons.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are nonexistent and yet sentient beings regard them as existent.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of location and yet sentient beings believe that they are present at locations.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are baseless and yet sentient beings take delight in bases.
“The thus-gone ones feel great compassion for sentient beings since phenomena cannot belong to anyone and yet sentient beings think they can make things their own.
“The thus-gone ones feel great compassion for sentient beings since phenomena cannot be owned and yet sentient beings pursue ownership.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of substantiality and yet sentient beings think they are supported by substantiality.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of arising and yet sentient beings believe they are subject to arising.
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“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of transference and emergence and yet sentient beings think they are subject to death and birth.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are free of affliction and yet sentient beings are afflicted.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are free of desire and yet sentient beings give rise to desire.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are free of anger and yet sentient beings give rise to anger.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are free of bewilderment and yet sentient beings are bewildered.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are free of coming and yet sentient beings experience coming.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are free of going and yet sentient beings experience going.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of formation and yet sentient beings experience formation.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are devoid of mental constructs and yet sentient beings are fond of mental constructs.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are empty and yet sentient beings are attached to views.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are without marks and yet sentient beings experience marks.
“The thus-gone ones feel great compassion for sentient beings since all phenomena are beyond wishes and yet sentient beings make aspirations.
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“Alas! Those who inhabit the worlds are caught up in disputes and flawed by hardened ill will. Seeing such beings, the thus-gone ones wish to teach them the Dharma so that they may relinquish all the flaws of hardened ill will. Thus arises the thus-gone ones’ great compassion for sentient beings.
“Alas! Those who inhabit the worlds are in error and enter dreadful, mistaken paths. Seeing such beings, the thus-gone ones wish to lead them onto the true path. Thus arises the thus-gone ones’ great compassion for sentient beings.
“Alas! Those who inhabit the worlds suffer from craving and are oppressed by their wants. They know no contentment and rob others of their wealth. Seeing such beings, the thus-gone ones wish to establish them in the wealth of the noble ones: faith, discipline, learning, generosity, insight, integrity, and modesty. Thus arises their great compassion for sentient beings.
“Alas! Sentient beings are enslaved by attachments to family, home, wealth, and crops, perceiving a meaning where there is none. Seeing this, the thus-gone ones wish to show them the extreme impermanence of things. Thus arises their great compassion for sentient beings.
“Alas! For the sake of a livelihood sentient beings act in unreasonable ways, deceiving one another. Seeing this, the thus-gone ones wish to teach them the Dharma so that their livelihood may become pure. Thus arises the thus-gone ones’ great compassion for sentient beings.
“Alas! Sentient beings are never content. No matter how much wealth, respect, or praise they receive, they never feel that it is enough. Seeing such beings, the thus-gone ones wish to completely pacify their pain and fully satisfy them with the blissful transcendence of suffering. Thus arises the thus-gone ones’ great compassion for sentient beings.
“Alas! Sentient beings are constantly obsessed with their homes, although they are containers of suffering and intense afflictions. Seeing such beings, the thus-gone ones wish to teach them the Dharma so that they may emerge from their homes and truly go beyond the three realms.
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Thus arises the thus-gone ones’ great compassion for sentient beings.
“All phenomena follow their causes and appear whenever those causes manifest. Yet sentient beings are lazy with respect to the noble ones’ liberation. Seeing such beings, the thus-gone ones wish to teach them the Dharma so that they can muster diligence and pursue liberation. Thus arises the thus-gone ones’ great compassion for sentient beings.
“Sentient beings relinquish the exalted complete transcendence of suffering, which is distinguished by the sacred wisdom of nonattachment. Instead, they search for the inferior vehicles of the hearers and solitary buddhas. Seeing such beings, the thus-gone ones wish to inspire them toward the vast, so that they may come to focus on the wisdom of the buddhas. Thus arises the thus-gone ones’ great compassion for sentient beings.
“Noble son, whenever these thirty-two features are present, that is the arising of the thus-gone ones’ great compassion for sentient beings.
“Noble son, in this way the thus-gone ones are said to abide in great compassion. Noble son, know that whenever such great compassion for sentient beings endowed with these thirty-two features arises in a bodhisattva, then that bodhisattva great being will have become a splendorous and vast field of merit and become irreversible in the diligent pursuit of sentient beings’ welfare.”
When the Blessed One taught this section on the Dharma gateways to great compassion, thirty-two thousand beings set their minds on unsurpassable and perfect awakening, one hundred thousand beings gained acceptance that phenomena are nonarising, and seventy-two thousand gods gained the immaculate and stainless Dharma eye with regard to phenomena.
“Noble son, in this way the arrays of masterful qualities achieved by the thus-gone ones and bodhisattvas are unfathomable and beyond count. The thus-gone ones may teach on this topic until the end of time and yet these qualities would remain infinite. Here I have merely touched upon them so that sentient beings may be joyous, faithful, and delighted.
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Thus bodhisattvas are masters of using every exhalation and inhalation in virtuous ways for the benefit of sentient beings.
“In what way, you may wonder, are bodhisattvas capable of containing the limitless rainclouds of Dharma? Noble son, think of the infinite circle of wind. Vast, stable, and strong, it causes the destruction and emergence of the world and contains the rainclouds, oceans, four great continents, Mount Sumeru, Mucilinda Mountains, Mahāmucilinda Mountains, snow mountains, circular mountains, great circular mountains, gandhamādana Mountains, and all towns, streams, forests, and palaces. Similarly, bodhisattva great beings employ the infinite wind circle of the retentions to contain the boundless and continuous Dharma rain that falls from the clouds of the perfect buddhas. Thus, similar to how the realms of the world emerge with Mount Sumeru, the oceans, the four great continents, the Mucilinda Mountains, the Mahāmucilinda Mountains, the snow mountains, the circular mountains, the great circular mountains, the gandhamādana Mountains, and the towns, streams, forests, and palaces, bodhisattvas embody the hundredfold meritorious marks, the grounds, the perfections, the absorptions, the retentions, the superknowledges, the masteries, the powers, the fearlessnesses, the correct understandings, the unique qualities, the great compassion, and all other such perfect qualities of the buddhas and bodhisattvas. Indeed, they constantly and continuously embody an infinite number of hundreds of thousands of heaps of mundane and supramundane qualities. Thus, bodhisattvas are capable of containing the limitless rainclouds of Dharma.
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“In what way, you may wonder, do bodhisattvas open up and arrange the infinite structures of great palaces of distinct Dharma teachings? Consider, noble son, the analogy of how the wind enters and separates the structures of a palace. The wind also constantly and continuously enters, moves between, and uplifts the forests, trees, branches, petals, stalks, sprouts, flowers, fruits, leaves, trunks, and so on, just as it does with the various limbs and body parts of sentient beings. Similarly, in numerous ways, the wind-like bodhisattvas employ their unhindered and unobstructed wisdom with respect to correct understandings and eloquence to move between, distinguish, illumine, reveal, and bring to attainment all mundane and supramundane perfections. Thus they discern the various teachings, and show which ones cause the lower realms and which ones lead to the higher realms. They determine which ones produce mastery, or an existence in hell, or as an animal, or in the realm of the Lord of Death, or as a human, or as a god, or as a universal emperor.
“Similarly, concisely, they declare which teachings produce Śakra, Brahmā, and the guardians of the world, just as they show which ones lead to discord, servitude, clear-mindedness, or great glory. They determine which teachings concern science, arts, or crafts, and which ones convey universal expertise in manifold fields of knowledge. They determine which teachings belong to the Vehicle of the Hearers and turn one into a hearer.
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- འཕགས་པ་དཀོན་མཆོག་སྤྲིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan