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The Teaching on Dreams

Translation of འཕགས་པ་རྨ་ལམ་བསྟན་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་རྨི་ལམ་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)

Language
English
Translators
Ben Wood, Khenpo Kunga Sherab
Extent
168 passages, 25,681 words
Text
complete digital text
Source
84000 · Published by 84000 (v 1.0.9 2025). 84000: Translating the Words of the Buddha,… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…

Contents

Text

84000's introduction

intro.1

The Teaching on Dreams records the Buddha’s description of one hundred and eight signs that may appear to bodhisattvas in their dreams. These signs indicate not only that those individuals are bodhisattvas, but also the range of bhūmis on which those bodhisattvas potentially reside, what obstacles they face, and what means they can use to overcome them. Many descriptions of the individual signs also include variations on the main sign that further specify the bodhisattvas’ status. This sūtra offers a rare, detailed discourse on dream signs and their relation to the bodhisattva path, making it a uniquely important source on bodhisattva practice in Mahāyāna literature.

intro.2

The Teaching on Dreams is the fourth text in the (Skt. ratnakūṭa; Tib. kon brtsegs) collection of sūtras. In this sūtra the Buddha explains the signs that may appear in the dreams of individuals on the bodhisattva path. One hundred and eight dream signs are listed and described in the text, each revealing a bodhisattva’s level of attainment, the obstacles they may face, and the means they can use to overcome them. The descriptions generally follow a similar formula that begins with a description of the sign, the range of bhūmis it indicates, a statement about the bodhisattvas’ remaining obstacles and practices to overcome them, and details on the variations of the sign related to each bhūmi. The highly structured nature of The Teaching on Dreams distinguishes this sūtra as one of the most methodically organized expositions of the bodhisattva’s path of training and the ten-bhūmi scheme.¹

intro.3

The Sanskrit word bhūmi (Tib. sa) means “ground,” “level,” or “stage,” and is used in Mahāyāna contexts to refer to ten stages of training and realization bodhisattvas must traverse on their way to the awakening of buddhahood. The sūtra does not provide details on the bhūmis and their respective practices, and thus presumes an audience already familiar with the topic. Instead, the sūtra describes how the content of bodhisattvas’ dreams can be interpreted to determine their status on the ten bhūmis. For a more detailed treatment of the bhūmis and the related practices of a bodhisattva, see other essential Mahāyāna sources such as The King of Samādhis Sūtra,² Unraveling the Intent,³ The Jewel Cloud Sūtra,⁴ and The Ten Bhūmis.⁵

intro.4

The Teaching on Dreams is delivered by the Buddha Śākyamuni while he resides at Vulture Peak Mountain near Rājagṛha together with a large assembly of monks, bodhisattvas, and gods. The gods first request that the Buddha teach on dream signs so that future bodhisattvas might bolster their resolve to reach full awakening. After their request, the sūtra’s main interlocutor, the bodhisattva Vajrapramardin, rises from his seat and reaffirms the gods’ request, this time in a series of verses that also praise the Buddha.

intro.5

The Buddha assents to Vajrapramardin’s request and announces that he will teach the assembly how to recognize practitioners of the bodhisattva path according to one hundred and eight dream signs. More precisely, the Buddha presents a series of signs that signal which of the bhūmis bodhisattvas reside on and what they must do to progress to the higher bhūmis. The sūtra begins with a list of all one hundred and eight signs, followed by a detailed presentation of each. Adhering to the same general pattern, each description begins with a general statement about the sign, which could, for example, be seeing the Tathāgata in specific circumstances, or seeing a specific place or object, or bodhisattvas witnessing themselves performing certain actions, etc. While some of these dreams are part of the standard dreams found in Indian manuals of dream interpretation, the vast majority of them have a specific Buddhist flavor.⁶ Each sign indicates a specific range of bhūmis—as few as two or as many as all ten—that the dreaming bodhisattva is currently on. The Buddha then explains how each sign also denotes the obstacles they will still face. These obstacles fall into the two broad categories, those that come from Māra’s influence, and those that come from the individual’s karmic obscurations. The Buddha then prescribes courses of action to remedy these impediments, which typically involve cultivating diligence and other qualities conducive to the path, serving Dharma teachers, and engaging in practices and actions that better orient them to the bodhisattva path. In a number of instances, the Buddha also prescribes the recitation of a discourse referred to as the Three Sections (Skt. triskandhaka; Tib. phung po gsum pa). The Teaching on Dreams does not explicitly cite from this source, making it hard to conclusively identify, but it likely refers to the three-stage confessional practice used to mend breaches of a bodhisattva’s discipline, as found in Determining the Vinaya: Upāli’s Questions.⁷

intro.6

Following the general explanation of each dream sign and its implications, most signs also include a set of variations that indicate specific bhūmis. If one of these variant signs is seen, then the bhūmi that has been reached may be precisely ascertained. In this way, the formula for examining dreams taught by the Buddha in The Teaching on Dreams can be used by bodhisattvas to determine their progress on the bodhisattva bhūmis, understand what obstructs them, and apply the appropriate remedies to overcome those obstacles.

intro.7

The teaching concludes with a set of verses that assert the incomprehensibility of a bodhisattva’s conduct and warn against judging a bodhisattva’s behavior. The sūtra then closes with an account of the benefits of hearing this sūtra for those assembled there, and their celebration of the Buddha’s instructions.

intro.8

There is no extant version of The Teaching on Dreams in Sanskrit. However, the sūtra was translated into Chinese with the title 淨居天子會 (Jing ju tian zi hui, Taishō 310-4). Traditionally, this translation is attributed to Dharmarakṣa (Zhu fa hu, 竺法護, ca. 233–310), but the veracity of this attribution has been questioned.⁸ The Tibetan translation preserved in the Degé Kangyur, and the majority of other Kangyurs, lacks a translator’s colophon, but the versions in the Lhasa, Narthang, and Stok Palace Kangyurs report that the text was translated by the Indian master Prajñāvarman and the Tibetan translator Yeshé Dé. This attribution, as well as the fact that The Teaching on Dreams is recorded in the Phangthangma (’phang thang ma)⁹ and Denkarma (ldan kar ma)¹⁰ imperial-period catalogs, indicates that the Tibetan translation was produced by the early ninth century.

intro.9

An extensive quotation from The Teaching on Dreams is found in the early tenth-century treatise The Lamp for the Eye of Contemplation (bsam gtan mig sgron) by Nupchen Sangyé Yeshé (gnubs chen sangs rgyas ye shes, 844–ca. mid-tenth century) in its chapter devoted to the gradualist Mahāyāna approach.¹¹ The Teaching on Dreams is also cited in A Clear Differentiation of the Three Sets of Vows (sdom gsum rab dbye) by Sakya Paṇḍita Kunga Gyaltsen (sa skya paN+Di ta kun dga' rgyal mtshan, 1182–1251).¹²

intro.10

This English translation is based on the Degé Kangyur edition, in consultation with the versions in the Stok Palace and Phukdrak Kangyurs, as well as the variants listed in the Comparative Edition (dpe bsdur ma) of the Kangyur. The sūtra is generally consistent across the Tibetan recensions consulted, but a few substantive variants have been noted.

1.1

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was residing on Vulture Peak Mountain at Rājagṛha together with a great assembly of 60,000 monks, most of whom had set out for unsurpassable, completely perfect awakening. Present also was an assembly of great śrāvakas, all of whom had realized the various types of extrasensory cognitions.

After finishing his meal, the Blessed One entered such a samādhi that through its power Śakra, Brahmā, and the world protectors with their retinues who were present within this trichiliocosm came to where the Blessed One was staying. After they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Through the power of the Buddha’s samādhi, every monk present in this great trichiliocosm came from the ten directions to where the Blessed One was staying. When they arrived, they prostrated, placing their heads at the feet of the Blessed One, and then sat down to one side. Through the power of that samādhi, every member of the eightfold assembly¹³ who was a practitioner of the Bodhisattva Vehicle also came to where the Blessed One was staying. When they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Next, from the Pure Abodes came the gods Joyful, Extremely Joyful, Joy in Realization, Excellent Joy,

1.2

Śrībhadra, Completely Joyful, Īśvara, and Maheśvara, who, accompanying a multitude of other gods from the Pure Abodes, arrived where the Blessed One was staying. They then bowed their heads to the Blessed One’s feet and sat down to one side. Once seated off to the side, the gods of the Pure Abodes addressed the Blessed One:

“Honorable Blessed One, the religious discourse called Teaching the Signs of a Bodhisattva was taught long ago by completely perfect buddhas and will be taught again in the future. Therefore, we ask the Blessed One to teach it for the benefit of many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of gods and humans. Even after the Blessed One passes into parinirvāṇa, future bodhisattvas will hear this religious discourse and develop a powerful resolve to attain unsurpassable, completely perfect awakening. When they see their own virtues exactly as they are, they will not feel conceited in relation to others, nor will they act heedlessly out of pleasure. Even if they experience suffering, they will not be despondent.”

The Blessed One assented by not saying anything to the gods of the Pure Abodes. Then the bodhisattva Vajrapramardin, who knew of the request made by those gods, and knew that a large assembly had arrived, spoke these verses:

“I make this request of you, who are replete¹⁴ with a hundred good qualities.
I make this request of you, who delights both gods and humans.
I make this request of you, the defeater of Māra.
I make this request of you, supreme doctor to many beings.

1.3

“You teach the Dharma with unerring speech.
With learning unsurpassed in the world of beings,
You cut through a hundred thousand doubts.
I make this request of you, who grants sight to beings.

“Incomparable like the sun, you remove darkness;
Pure like the moon, you shine cooling light.
You are unmoved by pleasure and pain, like Mount Meru.
I make this request of you, who has oceanic sublime qualities.

“Like the earth, you bear our wrongdoing.
Like water, you cleanse people’s impurities.
Like fire, you burn away webs of afflictions.
I make this request of you, who does not cycle through the three worlds.¹⁵

“Like a doctor, you heal beings.
Like Vaiśravaṇa, you give wealth to those you favor.
Like a cloud, you appease those tormented by thirst.
I make this request of you, valorous teacher with sublime speech.

“Skilled in discipline, you grant happiness upon happiness
To prideful beings beset with painful suffering,
And to villains rife with the stains of harsh afflictions.
I request this boon of you, whom beings call to mind.

“You are worshiped by masters modest¹⁶ and radiant,
Those of steadfast intellect who are realized and reflective.
Unequaled, guileless, and unbiased,¹⁷
I request this boon of you, whose qualities are oceanic.

“You pacify the afflictions that cause strife among people.
Ever valorous, your beautiful face is a source of joy.
You have a gentle smile and a loving heart.
I make this request of you, who has gone beyond the three worlds.

“With our ten fingers pressed together we make this praise to you.
I appeal to you, Sugata possessing the ten powers.
In accordance with this request, please instruct us
In the conduct of those jewels among beings.¹⁸

“If they hear what the conduct of awakening is like,
The hosts of gods and humans would adopt it as well.
Please tell me of their signs as I’ve asked,
So that I may know ‘This is a supreme person.’ ”

The Blessed One then said to the bodhisattva mahāsattva Vajrapramardin, “Vajrapramardin,

1.4

listen carefully and be attentive. I will explain to you the features, indications, and signs by which individuals following the Bodhisattva Vehicle can be recognized.”

The bodhisattva Vajrapramardin replied to the Blessed One, “Such is my request.” He then listened as the Blessed One instructed.

The Blessed One said to him, “Vajrapramardin, those who follow the Bodhisattva Vehicle may be recognized through one hundred and eight signs. What are the one hundred and eight signs?

“While asleep and dreaming, (1) seeing an image of the beautiful form of the Tathāgata speaking; (2) seeing the Tathāgata remain silent; (3) seeing the Tathāgata covered from head to toe; (4) seeing the Tathāgata with his face averted; (5) seeing the form of the Tathāgata fashioned out of clay; (6) seeing the form of the Tathāgata drawn in color; (7) seeing an image of the Tathāgata while walking;¹⁹ (8) seeing the Tathāgata teaching the Dharma to others; (9) seeing the Tathāgata miraculously flying through the sky; (10) seeing the Tathāgata pass into parinirvāṇa; (11) seeing the Tathāgata being cremated; (12) in a dream,²⁰ finding the Tathāgata’s physical relics; (13) in a dream, finding the Tathāgata’s hair; (14) in a dream, seeing caityas that have never been seen before; (15) in a dream, seeing jeweled caityas of the Tathāgata; (16) seeing caityas of the Tathāgata performing miracles;

1.5

(17) seeing the radiance of the Tathāgata; (18) in a dream, hearing but not seeing the Tathāgata; (19) perceiving themselves to have the form of the Tathāgata; (20) perceiving themselves to be the flowers, flower garlands, fragrances, or unguents that are offered to or used to anoint a caitya of the Tathāgata; (21) seeing the Tathāgata wearing dirty clothes; (22) in a dream, hearing teachings that have never been heard before; (23) in a dream, understanding Dharma teachings that were not taught, and upon waking, being unable to recall anything about the teachings that have not been taught by anyone; (24) seeing a Dharma-teaching monk who had never been seen before; (25) in a dream, perceiving themselves sitting atop a Dharma throne teaching the Dharma; (26) in a dream, perceiving themselves to be fearless;²¹ (27) in a dream, seeing the seat of awakening; (28) seeing the Tathāgata walking; (29) seeing the Tathāgata turning the wheel of Dharma; (30) seeing the Tathāgata’s parinirvāṇa stūpa; (31) finding the Tathāgata’s robe; (32) finding the Tathāgata’s alms bowl; (33) seeing the Tathāgata all alone; (34) seeing the Tathāgata surrounded by many people; (35) seeing the Tathāgata’s parasol; (36) seeing a place visited by the Tathāgata; (37) seeing the Tathāgata’s seat; (38) perceiving themselves offering food to the Tathāgata; (39) perceiving themselves offering clothes to the Tathāgata; (40) perceiving themselves offering flowers to the Tathāgata;

1.6

(41) perceiving themselves on a mountain; (42) in a dream, perceiving themselves to be naked; (43) in a dream, perceiving themselves to be in an intermediate direction;²² (44) in a dream, perceiving themselves going to a region never visited before; (45) in a dream, perceiving themselves to be in a river; (46) in a dream, seeing rain falling from the clouds; (47) in a dream, experiencing an earthquake; (48) in a dream, perceiving themselves to be in the midst of battle; (49) in a dream, perceiving themselves to be ill; (50) in a dream, perceiving themselves falling off a precipice into an abyss, unable to catch hold; (51) in a dream, perceiving themselves avoiding being killed; (52) in a dream, perceiving themselves among enemies; (53) in a dream, perceiving themselves flying through the sky; (54) in a dream, perceiving themselves holding a lamp; (55) in a dream, seeing a bodhisattva departing; (56) in a dream, finding a book; (57) in a dream, hearing the sound of a dhāraṇī; (58) in a dream, hearing the sound of samādhi; (59) in a dream, hearing the sound of the sūtras from among the extensive discourses; (60) in a dream, hearing the names of Dharma-teaching monks named ‘so-and-so’;²³ (61) in a dream, perceiving that they have gained confident eloquence in the verses;²⁴ (62) in a dream, perceiving that they have gained confident eloquence in the sūtras; (63) in a dream, hearing the sound of a Dharma treasure; (64) in a dream, hearing the name of a tathāgata from another world system; (65) hearing about a certain bodhisattva named ‘so-and-so’ from another world system; (66) perceiving themselves to be in the middle of an ocean;

1.7

(67) perceiving themselves collecting jewels; (68) perceiving themselves reaching the summit of Mount Meru; (69) perceiving themselves ascending a mountain; (70) perceiving themselves on a mountain peak; (71) perceiving themselves climbing a tree; (72) seeing the best of elephants;²⁵ (73) perceiving themselves to be riding the best of elephants; (74) perceiving themselves riding a horse; (75) perceiving themselves performing an act of truth; (76) seeing a fruit tree; (77) seeing a flowering tree; (78) seeing a city never seen before; (79) seeing Lake Anavatapta; (80) seeing a god; (81) seeing a nāga; (82) perceiving themselves to be traveling to another Jambudvīpa; (83) perceiving themselves wearing white clothes; (84) perceiving themselves wearing a garland of jewels on their head; (85) perceiving themselves wearing an ornamented garland of flowers on their head; (86) perceiving themselves holding flower petals; (87) perceiving themselves beating a great drum or making other musical sounds; (88) watching a wolf seize the sun or the moon;²⁶ (89) perceiving themselves to be covered in filth; (90) perceiving themselves to be a king; (91) perceiving themselves to be in the presence of a king, the king’s prime minister, or a large crowd of people; (92) perceiving themselves to be in a garden; (93) seeing a monastery, town, region, or country never seen before; (94) in a dream, finding a parasol; (95)

1.8

in a dream, perceiving themselves to be teaching the Dharma to a large group of people; (96) perceiving themselves entering another city; (97) perceiving themselves constructing a bridge; (98) perceiving themselves using a boat;²⁷ (99) in a dream, perceiving thunder and lightning coming from clouds; (100) in a dream, finding weapons or armor; (101) finding vessels; (102) in a dream, perceiving themselves revealing a path to beings; (103) in a dream, perceiving themselves entering a pleasure garden; (104) in a dream, seeing a bountiful harvest; (105) perceiving themselves caring for sick beings; (106) hearing a prediction of their awakening; (107) perceiving that they have reached completely perfect awakening; and (108) in a dream, finding a full pot.

“Vajrapramardin, if these one hundred and eight dream signs appear, you should recognize those individuals as practitioners of the Bodhisattva Vehicle.

1. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata speaking, and if those bodhisattvas have obtained the power of dhāraṇī, have obtained the extrasensory cognitions, or have performed an act of truth, see that as an indication that they are on the eighth bhūmi. If such bodhisattvas are close to attaining these qualities, consider them to be on one of the first seven bhūmis.

2. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata remaining silent, those bodhisattvas have accumulated karma that obscures the Dharma. That being the case, they should inspire themselves to listen to the Dharma and should render joyful service to people dedicated to reciting the Dharma.

1.9

By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider such individuals to be on one of the first seven bhūmis.

“If at that time those individuals are on the first bhūmi, they should recite Three Sections Dharma discourse three times a day and three times a night for seven years as an act of purification. If they are on the second bhūmi, they should recite it for six years. If on the third bhūmi, they should recite it for five years. If on the fourth bhūmi, they should recite it for four years. If on the fifth bhūmi, they should recite it for three years. If on the sixth bhūmi, they should recite it for two years. And if on the seventh bhūmi, they should recite it for one year.

3. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata covered from head to toe, they have separated beings from seeing their spiritual guides and from hearing the Dharma. This being the case, with a mind free of hostility they should provide beings with the requisites for developing confidence. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be novices.

4. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata with his face averted, it means they have created hindrances to becoming a renunciant and developed obscurations toward those who study the Dharma. This being the case, such bodhisattvas should maintain the practice of arranging the Dharma throne and encourage beings to listen to the Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be on one of the first seven bhūmis.

5. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s form fashioned out of clay, consider them to be on the first bhūmi. Such bodhisattvas have criticized the conduct of a Dharma teacher and should therefore place a lamp at the top of a tathāgata’s caitya or shrine containing Dharma texts.

1.10

This should be done with a mind free of hostility. By doing so, those bodhisattvas’ related karmic obscurations will be purified. If bodhisattvas residing on one of the other bhūmis see signs of this kind, it should be recognized as the activity of Māra.

6. “Vajrapramardin, if in a dream bodhisattvas see the form of the Tathāgata drawn in color, consider them to be on one of the first five bhūmis. If those bodhisattvas perceive themselves making offerings of incense or flowers to the drawn image of the Buddha, consider them to be on the first bhūmi. If their palms are pressed together, consider them to be on the second bhūmi. If they offer praise, consider them to be on the third bhūmi. If they prostrate with their five limbs,²⁸ consider them to be on the fourth bhūmi. If circumambulating, consider them to be on the fifth bhūmi. Such bodhisattvas should generate acceptance of the profound Dharma. Once they have done so, they will receive a prediction.²⁹

7. “Vajrapramardin, if in a dream bodhisattvas see an image of the Tathāgata walking away, it indicates that those bodhisattvas had been contemptuous in their recitation and instruction. They should therefore make an effort to be conscientious, should continuously create opportunities to listen to the Dharma, and should clean caityas of the tathāgatas. By doing so, their related karmic obscurations will be purified. Consider such bodhisattvas to be on the third bhūmi.

“What would it signify if those bodhisattvas saw the Tathāgata when they were walking somewhere else? If bodhisattvas see the Tathāgata while walking to the dining hall, consider them to be on the first bhūmi. If bodhisattvas see the Tathāgata while walking to the temple, consider them to be on the second bhūmi. If bodhisattvas see the Tathāgata while on their way to listen to the Dharma, consider them to be on the third bhūmi. If in meditative seclusion, consider them to be on the fourth bhūmi.

1.11

If living in solitude, consider them to be on the fifth bhūmi. If seen while walking or speaking, consider them to be on the sixth bhūmi. If seen while walking and making obeisance, consider them to be on the seventh bhūmi. If seen while walking and performing miracles, consider them to be on the eighth bhūmi. If while walking and manifesting emanations, consider them to be on the ninth bhūmi. If talking and speaking of emptiness while walking and looking right and left, consider them to be on the tenth bhūmi.

8. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata teaching the Dharma in the midst of an assembly but do not understand, consider them to be on any of the ten bhūmis. This sign is the result of disparaging a person who recites the Dharma of the Teacher’s parinirvāṇa by saying, ‘This is not done mindfully.’³⁰ Because of this, such bodhisattvas should strive to listen without parting from their spiritual guide and should stop looking for faults. By doing so, those bodhisattvas’ related karmic obscurations will be purified.

“If bodhisattvas hear the Tathāgata giving a discourse on generosity, consider them to be on the first bhūmi. If the discourse is on discipline, consider them to be on the second bhūmi. If the discourse is on patience, consider them to be on the third bhūmi. If the discourse is on diligence, consider them to be on the fourth bhūmi. If the discourse is on meditation, consider them to be on the fifth bhūmi. If the discourse is on insight, consider them to be on the sixth bhūmi. If the discourse is on great compassion, consider them to be on the seventh bhūmi. If the discourse is on the discernments, consider them to be on the eighth bhūmi. If the discourse is on samādhi, consider them to be on the ninth bhūmi. If the discourse is on the perfected powers, consider them to be on the tenth bhūmi.

9. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata miraculously flying through the sky, recognize that their awakening is predicted on the seventh bhūmi. Such bodhisattvas should collect themselves in meditative seclusion and acquire acceptance of the profound Dharma. By doing so, they will swiftly reach completely perfect awakening.

1.12

“If bodhisattvas see the Tathāgata sitting in the sky, they are on the first bhūmi. If the Tathāgata is moving about, the bodhisattvas are on the second bhūmi. If the Tathāgata is standing on the earth emanating brilliant light, the bodhisattvas are on the third bhūmi. If the Tathāgata is standing while teaching Dharma, the bodhisattvas are on the fourth bhūmi. If the Tathāgata is performing miracles, the bodhisattvas are on the fifth bhūmi. If the Tathāgata is on the ground resting in meditation, the bodhisattvas are on the sixth bhūmi. If the Tathāgata is on the ground casting brilliant light upward, the bodhisattvas are on the seventh bhūmi. If the Tathāgata rises up, moves through the sky, and renders himself invisible, the bodhisattvas are on the eighth bhūmi.

10. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata passing into parinirvāṇa, they have abandoned the sacred Dharma and, even after renouncing, acted hypocritically and sought gain through dishonesty. This being the case, such bodhisattvas should strive to venerate the Three Jewels, offer clothing to Dharma teachers, and keep their three doors³¹ restrained. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider them to be on one of the first five bhūmis.

11. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata being cremated, it is a sign that they have rejoiced in the decline of the Dharma under the influence of an evil companion. Consider those bodhisattvas to be on the first bhūmi. If they have only recently given rise to the mind set on awakening, consider them to be novices. Such bodhisattvas should recite the Dharma for a week, hold a lamp in front of a caitya of a tathāgata for an entire night, confess their evil actions three times a day and three times a night, and encourage beings to accept the sublime Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified.

1.13

12. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s physical relics, consider them to be on the third bhūmi. It is also a sign that those bodhisattvas will encounter a buddha in their next life, receive a prediction, and master the perfections.

“If bodhisattvas residing on other bhūmis find the Tathāgata’s physical relics in a dream it is a sign in the following ways. Consider bodhisattvas who find hair from the Tathāgata’s head to be on the first bhūmi. Fingernails indicate the second bhūmi, small particles indicate the third bhūmi, a tooth indicates the fourth bhūmi, a canine tooth indicates the fifth bhūmi, an ūrṇā indicates the sixth bhūmi, a hand indicates the seventh bhūmi, an uṣṇīṣa indicates the eighth bhūmi, individual parts of the body indicate the ninth bhūmi, and his entire body indicates the tenth bhūmi.

13. “Vajrapramardin, if in a dream bodhisattvas find scattered strands of hair from the Tathāgata’s head, consider those bodhisattvas to be on the ninth bhūmi. It is an indication that previous thus-gone, worthy, completely perfect buddhas had predicted the bodhisattvas’ awakening, and that all their karmic obscurations will be purified in their next life.

“If bodhisattvas who live as householders find strands of hair, consider them to be on the first bhūmi. If those who have renounced householder life find them, consider them to be on the second bhūmi. If bodhisattvas walking in the road find them, consider them to be on the third bhūmi. If found at a crossroads, consider those bodhisattvas to be on the fourth bhūmi. If found at the gates of a city, consider those bodhisattvas to be on the fifth bhūmi. If bodhisattvas find them when exiting, consider them to be on the sixth bhūmi. If the hairs are found in a garden, consider those bodhisattvas to be on the seventh bhūmi. If the hairs are found among people, consider those bodhisattvas to be on the eighth bhūmi. If they are found in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they are found while meditating, consider those bodhisattvas to be on the tenth bhūmi.

14. “Vajrapramardin, if in a dream bodhisattvas see caityas that they have never seen before, you should recognize that those bodhisattvas have few karmic obscurations and that the activity of Māra affects them only slightly.

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If those bodhisattvas rely on a spiritual guide, they will gain acceptance about phenomena and will also obtain the power of dhāraṇī. You should understand that such bodhisattvas can be on any of the ten bhūmis.

“If they see a caitya of the Tathāgata made out of clay, consider those bodhisattvas to be on the first bhūmi. If they see one made out of stone, consider them to be on the second bhūmi. If they see one made out of mortar, consider them to be on the third bhūmi. If they see one with a clean plinth and parasol, consider them to be on the fourth bhūmi. If they see one with clean stone pillars, consider them to be on the fifth bhūmi. If they see one laminated with gold, consider them to be on the sixth bhūmi. If they see one covered with a jeweled filigree, consider them to be on the seventh bhūmi. If they see one covered with a lattice of small bells, consider them to be on the eighth bhūmi. Know that the signs seen on the first to seventh bhūmis may also be the activity of Māra. Ninth- and tenth-bhūmi bodhisattvas do not have mistaken dream visions.

15. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that are adorned with jewels, before long those bodhisattvas will reach completely perfect awakening and captivate the minds of the gods. You should consider such bodhisattvas to be on the eighth bhūmi.

16. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that perform miracles, it indicates that those bodhisattvas have purified all karmic obscurations in this life. Consider such bodhisattvas to be on the eighth bhūmi. Bodhisattvas too will think of them.

“On the first bhūmi, they should shun evil companions and cultivate faith. On the second bhūmi, they should seek out wisdom. On the third bhūmi, they should increase their conviction. On the fourth bhūmi, they should purify their mind. On the fifth bhūmi, they should use faith to experience conviction. On the sixth bhūmi, they should cultivate even-mindedness.

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On the seventh bhūmi, they should feel conviction in the ultimate. On the eighth bhūmi, they should feel conviction in the displays.³² On the ninth bhūmi, they should experience confirmation. On the tenth bhūmi, they unmistakenly see the qualities of those who reside elsewhere and whose signs have not appeared.³³ You should recognize that the signs on the first to the seventh bhūmis may also be the activity of Māra. Past those bhūmis Māra has no power to create hindrances.

17. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s radiance, consider those bodhisattvas to be on the third bhūmi. They should train in fulfilling the wishes of others.³⁴ If they are diligent, they will obtain the power of dhāraṇī and reach any of the ten bhūmis.

18. “Vajrapramardin, if in a dream bodhisattvas hear the Tathāgata but do not see him, consider those bodhisattvas to be on the fourth bhūmi. This indicates that when those bodhisattvas were wealthy kings they prevented beings from seeing the Buddha and, after renouncing, deceitfully criticized the Dharma. That being the case, such bodhisattvas should recite the Three Sections Dharma discourse day and night for a month.³⁵ By doing so, their related karmic obscurations will be purified.

19. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have the form of the Tathāgata, recognize that those bodhisattvas are on the first bhūmi or are on one of the first nine bhūmis. Such bodhisattvas have the capacity to accomplish the power of dhāraṇī, samādhi, and the extrasensory cognitions. The Buddha will also think of those bodhisattvas, so they should cultivate even-mindedness. Such bodhisattvas will quickly achieve awakening and become completely and perfectly awakened.

“If those bodhisattvas see themselves giving alms to the Tathāgata while he stands, consider them to be on the first bhūmi.

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If they give alms to the Tathāgata while he sits, consider them to be on the second bhūmi. If they give alms to the splendidly adorned Tathāgata, consider them to be on the third bhūmi. If they give alms to the Tathāgata surrounded by his relatives, consider them to be on the fourth bhūmi. If they give alms to the Tathāgata surrounded by many people, consider them to be on the fifth bhūmi. If they give alms to the Tathāgata flanked by two people, consider them to be on the sixth bhūmi. If they give alms to the Tathāgata resting in meditative composure in the midst of all displays, consider them to be on the seventh bhūmi. If they give alms to the Tathāgata who is uttering praises, consider them to be on the eighth bhūmi. If they give alms to the Tathāgata while he is performing miracles, consider them to be on the ninth bhūmi. You should realize that all of these signs may also be the activity of Māra.

20. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be the flowers, flower garlands, incense, or sandalwood powder presented to a caitya of the Tathāgata, or to be an unguent that anoints it, consider those bodhisattvas to be on one of the first five bhūmis.

“If those bodhisattvas were practicing the perfection of generosity, and upon waking could recall the signs of that generosity but did not feel conceit, consider them to be on the first bhūmi. If they did not feel conceit about their discipline, consider them to be on the second bhūmi. If they did not feel conceit about their patience, consider them to be on the third bhūmi. If they did not feel conceit about their diligence, consider them to be on the fourth bhūmi. If they did not feel conceit about their meditation, consider them to be on the fifth bhūmi. They should also have no hostility toward any being. Thus will they swiftly arrive at the level of nonregression.

21. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata wearing dirty clothes, consider those bodhisattvas to have great karmic obscurations and to be on one of the first four bhūmis.

“If those bodhisattvas experience extremely harmful unwanted circumstances,

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consider them to be on the first bhūmi. If they experience mixed circumstances, consider them to be on the second bhūmi. If they experience them physically, consider those bodhisattvas to be on the third bhūmi. If they experience them mentally, consider those bodhisattvas to be on the fourth bhūmi. If they harm themselves in a dream, consider them to be on the fifth bhūmi. Perfected bodhisattvas do not experience any ripening of their karma in their dreams. Therefore, such bodhisattvas should eliminate excessive pride, encourage other beings to make offerings without feeling jealous, and repeatedly recite the Three Sections discourse. By doing so, their related karmic obscurations will be purified.

22. “Vajrapramardin, if in a dream bodhisattvas hear teachings that have never been heard before, recognize that those bodhisattvas have revered many buddhas, as well as many people who teach the Dharma. Consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas should act in the manner they have been taught, and they will then swiftly find release in awakening.

“If those bodhisattvas hear various kinds of Dharma advice, consider them to be on the first bhūmi. If they receive advice on needing few possessions, consider them to be on the second bhūmi. If they receive advice on removing doubts, consider them to be on the third bhūmi. If they receive advice on dhāraṇīs, consider them to be on the fourth bhūmi. If they receive advice on characteristics,³⁶ consider them to be on the fifth bhūmi. If they receive advice on the ultimate, consider them to be on the sixth bhūmi. If they receive every kind of advice, consider them to be on the seventh bhūmi. This is how to understand each of the bhūmis and to recognize karmic obscurations.

23. “Vajrapramardin, if in a dream bodhisattvas understand Dharma teachings that were not taught, but upon waking no longer understand them, then those bodhisattvas have created karma that obscures the Dharma and have given the gift of Dharma mixed with material concerns.

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That being the case, those bodhisattvas should venerate Dharma teachers and present them with offerings of all their material goods without holding back. They will thus purify the related karmic obscurations. Consider such bodhisattvas to be on the second bhūmi.

“If those bodhisattvas hear the Dharma in a dream but upon waking do not see anything, consider them to be on the first bhūmi. If upon waking they have not forgotten, consider them to be on the second bhūmi. Consider bodhisattvas who never falter to have received a prediction and to have mastered the six perfections. Bodhisattvas on the other bhūmis³⁷ do not lose what they have grasped and do not falter in any way. Thus, these signs can also be recognized as karmic obscurations or the activity of Māra.

24. “Vajrapramardin, if in a dream bodhisattvas see a Dharma-teaching monk they have never seen before, recognize that those bodhisattvas are in the thoughts of other bodhisattvas, have few karmic obscurations, and are little affected by the activity of Māra. If those bodhisattvas are diligent, they will also attain illumination. Consider such bodhisattvas to be on one of the first six bhūmis.

“If the monk is teaching the verses section but not the sūtra section, consider them to be on the first bhūmi. If the monk is teaching the sūtra section, consider those bodhisattvas to be on the second bhūmi. If the monk is teaching the verses section and the sūtra section, consider those bodhisattvas to be on the third bhūmi. If the monk is teaching various sections, consider those bodhisattvas to be on the fourth bhūmi. If the monk is teaching the profound, consider those bodhisattvas to be on the fifth bhūmi. If the monk is teaching the discernments, consider those bodhisattvas to be on the sixth bhūmi.

25. “Vajrapramardin, if in a dream bodhisattvas perceive themselves sitting atop a Dharma throne teaching the Dharma, it indicates that they had prepared a Dharma throne for past buddhas, and did so themselves.³⁸ Consider such bodhisattvas to be suitable vessels to accept the profound, and to be on one of the first eight bhūmis.

“If those bodhisattvas are giving teachings reluctantly, consider them to be on the first bhūmi. If giving them enthusiastically, consider them to be on the second bhūmi. If giving connected teachings, consider them to be on the third bhūmi.

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If giving sequential teachings, consider them to be on the fourth bhūmi. If giving teachings on a topic of great knowledge, consider them to be on the fifth bhūmi. If giving teachings on a topic for śrāvakas, consider them to be on the sixth bhūmi. If giving teachings on a topic for bodhisattvas, consider them to be on the seventh bhūmi. If giving teachings on a topic for buddhas, consider them to be on the eighth bhūmi.

26. “Vajrapramardin, if in a dream bodhisattvas perceive themselves having traveled somewhere,³⁹ those bodhisattvas have overcome their karmic obscurations and are far beyond the reach of Māra’s activity. Consider such bodhisattvas to be on one of the first nine bhūmis.

“If those bodhisattvas are somewhere free of danger,⁴⁰ consider them be on the first bhūmi. If they are in a place where riches can be found, consider them to be on the second bhūmi. If they are in a place where the Dharma can be found, consider them to be on the third bhūmi. If they are in a place where they meet a spiritual guide, consider them to be on the fourth bhūmi. If they are in a place with a proper motivation, consider them to be on the fifth bhūmi. If they are in a place where they are in good physical health, consider them to be on the sixth bhūmi. If they are in a place where they are in good mental health, consider them to be on the seventh bhūmi. If they are in a place where they have the extrasensory cognitions, consider them to be on the eighth bhūmi. If they are in a place where they receive a prediction, consider them to be on the ninth bhūmi.

27. “Vajrapramardin, if in a dream bodhisattvas see the seat of awakening, consider those bodhisattvas to be close to a state of not regressing from awakening and to be on any one of the ten bhūmis.

“If bodhisattvas see the seat of awakening but do not see the Bodhi tree, consider them to be on the first bhūmi. If they also see the Bodhi tree, consider those bodhisattvas to be on the second bhūmi. If they see it surrounded by many trees, consider those bodhisattvas to be on the third bhūmi. If they see it has abundant leaves,

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consider those bodhisattvas to be on the fourth bhūmi. If they see it has abundant flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see it has abundant fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see cushions arranged there, consider those bodhisattvas to be on the seventh bhūmi. If they see the seat of awakening surrounded by people, consider those bodhisattvas to be on the eighth bhūmi. If they see it surrounded by nāgas, consider those bodhisattvas to be on the ninth bhūmi. If they see it surrounded by gods, and hear those gods call out “How delightful!” while scattering flowers, consider those bodhisattvas to be on the tenth bhūmi.

28. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata walking, it indicates that those bodhisattvas had been disrespectful when giving the gift of the Dharma. Such bodhisattvas should therefore diligently take joy in the attainment of others and in not focusing on faults. Consider those bodhisattvas to be on one of the first seven bhūmis.

“If they see the Tathāgata walking ungracefully, consider those bodhisattvas to be on the first bhūmi. If they see him walking gracefully, consider those bodhisattvas to be on the second bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the third bhūmi. If they see him seated, consider those bodhisattvas to be on the fourth bhūmi. If they see him surrounded by trees, consider those bodhisattvas to be on the fifth bhūmi. If they see flowers strewn about him, consider those bodhisattvas to be on the sixth bhūmi. If they see him shaded by a canopy, consider those bodhisattvas to be on the seventh bhūmi.

29. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata turning the wheel of Dharma,

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recognize that such bodhisattvas will never regress from any of the first seven bhūmis and that their karmic obscurations have been purified.

“If they see that a seat has not been arranged, consider those bodhisattvas to be on the first bhūmi. If they see that a seat has been arranged, consider those bodhisattvas to be on the second bhūmi. If they see that various seats have been arranged, consider those bodhisattvas to be on the third bhūmi. If they see that the seat has been strewn with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they see a variety of canopies suspended overhead, consider those bodhisattvas to be on the fifth bhūmi. If they hear melodies coming from the sky, consider those bodhisattvas to be on the sixth bhūmi. If they see a white parasol covered with a web of jewels above the seat, consider those bodhisattvas to be on the seventh bhūmi.

30. “Vajrapramardin, if in a dream bodhisattvas sees the parinirvāṇa stūpa, consider those bodhisattvas to be on one of the first eight bhūmis, to be close to awakening, and to have few karmic obscurations.

“If they see the parinirvāṇa stūpa covered in dust, consider those bodhisattvas to be on the first bhūmi. If they see it dust-free and clean, consider those bodhisattvas to be on the second bhūmi. If they see different types of grass growing there, consider those bodhisattvas to be on the third bhūmi. If they see green grass growing there, consider those bodhisattvas to be on the fourth bhūmi. If they see that it is surrounded by various trees with blooming flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see trees that are abundant with flowers and fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see a variety of singing birds, consider those bodhisattvas to be on the seventh bhūmi. If they see that the stūpa is ornamented with banners, canopies, and parasols, consider those bodhisattvas to be on the eighth bhūmi.

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31. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s robe, consider those bodhisattvas to be on one of the first eight bhūmis. They should focus on recollecting the Buddha and thereby seek wisdom. Such bodhisattvas have few karmic obscurations.

“If they find a robe of the Tathāgata that is stained, consider those bodhisattvas to be on the first bhūmi. If they find a robe of the Tathāgata that is free of stains, consider those bodhisattvas to be on the second bhūmi. If they find a robe of the Tathāgata that has been dyed, consider those bodhisattvas to be on the third bhūmi. If they find a robe of the Tathāgata that is beaten and made exceedingly clean,⁴¹ consider those bodhisattvas to be on the fourth bhūmi. If they find a robe of the Tathāgata that shines with light, consider those bodhisattvas to be on the fifth bhūmi. If they find a robe of the Tathāgata that works miracles, consider those bodhisattvas to be on the sixth bhūmi. If they find one piece⁴² of the Tathāgata’s robes, consider those bodhisattvas to be on the seventh bhūmi. If they find the three pieces of the Tathāgata’s robes, consider those bodhisattvas to be on the eighth bhūmi. If such bodhisattvas make an effort, these signs will arise. If, however, they make no effort, the signs would not be attributable to the bodhisattvas but would be exclusively the activity of Māra.

32. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s alms bowl, those bodhisattvas are in the thoughts of the buddhas, are on the eighth bhūmi, and will be vessels for the light of Dharma. They should also cultivate acceptance of the absence of obscuration and thereby find release in awakening.

“If they find a flawed alms bowl, consider those bodhisattvas to be on the first bhūmi. If they find a flawless and empty alms bowl,

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consider those bodhisattvas to be on the second bhūmi. If they find one that is full of delicious flavors, consider those bodhisattvas to be on the third bhūmi. If they find one with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they find one with fruit, consider those bodhisattvas to be on the fifth bhūmi. If they find one with food, consider those bodhisattvas to be on the sixth bhūmi. If they find one full of fragrances, consider those bodhisattvas to be on the seventh bhūmi. If they find one wrapped with a flower garland, consider those bodhisattvas to be on the eighth bhūmi. If they find one together with a robe, consider those bodhisattvas to be on the ninth bhūmi. If they find one that came from empty space, consider those bodhisattvas to be on the tenth bhūmi. Unless these signs occur without conceit, they should be understood as the activity of Māra.

33. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata all alone, they should retire to solitude and diligently apply themselves to the samādhi of emptiness. Consider those bodhisattvas to be on the eighth bhūmi. Such bodhisattvas should exert themselves to purify their karmic obscurations with pure intentions. Thus, their karmic obscurations will be purified.

34. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata surrounded by many people, such bodhisattvas should bring many people together and be patient with their afflictions. Consider those bodhisattvas to be on one of the ten bhūmis. Awakening depends on diligence.

“If those bodhisattvas see the Tathāgata surrounded by śūdras and vaiśyas, consider them to be on the first bhūmi. If they see the Tathāgata surrounded by kṣatriyas, consider those bodhisattvas to be on the second bhūmi. If they see the Tathāgata surrounded by brahmins,

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