Chapter Four

IV. An Annotated Translation of the Dasabhumika-

1. The First Stage named Pramudita

[ Introductory Stanza ]

Those who are desirous of attaining the Enlightenment should listen to the Dasabhumika Sutra^^^ in which the ten Perfections/'^ the highest virtues, are presented methodically. Ten stages are declared by the

Buddha ' for the well-being of the world, and the pure which

311 It is also called Dasabhumaka, Dasabhumikasastra, Dasabhumlsvara.

^'^ The Da.bhu. is apparently based on the ten paramitas, namely, Dana, Sila, khanti, Viriya, Jhana, Pahfid, Updya, Pranidhdna, Bala, and tidna relating to ten Bhumis respectively.

^'^ EOB. vol. IV, p.318. The exact date and the author of the text are not known. The Mahdyanists, however, regard this as being preached by the Buddha. According to the Text, the expositor of the doctrines of the Da.bhu. is the Vajragarbha. 164 is free from destruction and permanence^''* is announced.^''

[A] I have heard thus. Once the Blessed One was staying in the divine abodes of Paranirmitavasavartin^^^ gods. Not long after his perfect enlightenment, in the second week, he was in the palace of the king Vasavartin, which was full of Mani jewels, shining, together with a large group of who were all not liable to turn back (from the

SN. II, p. 17. The Buddha rejected both the belief in the extremes {antagrahadrsti) of etemalism (sdsvata) and nihilism (ucchedd): "To say that everything exists an extreme, to say nothing exists is another extreme; rejecting both extremes, the Blessed One teaches a middle position."

^'' This stanza appears in MSs of the text before the prose portion of the introduction, which provides information about the text. This mtroductory stanza, however, does not occur in the Tibetan and Chinese versions. S. Bagchi [Introduction in the Da.bhu. p.l] says that it is not a part of the text and occurs in the Suvarnaprabhdsa- Sutra. Nevertheless, this stanza itself indicates very strong relationship between the ten Pdramitds and the ten Bhumis, that is, the bhiimis can be obtained by cuhivation of different paramitds.

^'^ Paranirmitavasavartin ( paranimmitavasavatti), occurring in the l" stage [A], 8* [M] and 11* [E], is the name of the highest class ofkdmdvacara gods. It literally means 'controlling (enjoyments) created by others.' They rank higher than the nirmdnarati, who create their own enjoyments (itit^^Ji). The six classes of god referred to in their hierarchical order are: cdtummahdrdjika, tdvatimsa, ydma, tusita, nimmdnarati, and paranimmitavasavatti. 165

Path) and bound to become perfectly enlightened in one lifetime/'' and who had assembled from different world-regions.

All of those Bodhisattvas dwelt after having attained the entire range and sphere of knowledge pertaining to Bodhisattvas. (Their) sphere (of action) was that of ceaseless penetration into the entries into the realm of knowledge of all Tathdgatas. They were skilled in showing all the actions by sustaining power at the right time and right moment for the development and training of all the worldly people. They had the sphere^'* (of action) of ceaselessly cultivating all the vows of Bodhisattvas, associated with the actions in kalpas, times and realms. They had become the patrons for the livelihood of all worldly beings. They were full of the inexhaustible stores^'^ of virtues, knowledge, and occult powers

^" Grammatically gana is singular in number, but here adjectives are put into plural. The substantive Bodhisattva is a member of compound and that member can not have independent adjectives outside the compound. This may be considered as a peculiarity of Buddhist syntax, cf Also the definition of sotapanna as avinipatadhammo niyatisambodhiparayano.

^'* Ko-Dbh. omits 'gocara\

Ja. 1.1 : It is said that Bodhisambhara means the constituents or requisites of , e.g. the accomplishment of the pdramitds. Sambhdra has been rendered into {WM)W^ meaning 'an equipment for enlightenment'(Br. Sn. Sdh.); W. meaning 'collection' (Dhr.); ff(Stlji), or HS^ff meaning 'practising for concentration or for enlightenment'. It is normally said that it consists of (punya) and knowledge 166 pertaining to the Bodhisattvas. They had attained the highest Perfections of wisdom and expedient pertaining to the Bodhisattvas. They were skilfuP^" in showing the entries of from transmigration. They were not interrupting the acceptance of the conduct pertaining to a

Bodhisattva. They were skilful in showing all the actions by perfect mastery of the meditations, liberations, concentrations, attainments, and knowledge of mystic power of Bodhisattvas. They had reached the mastery of mystic powers pertaining to the Bodhisattvas. They approached the assembly of all the Tathagatas in a single mental instant without effort. They became the foremost preachers; holding the wheels of teachings of all the Tathagatas. They had gone to make offerings to and to wait on many Buddhas. They had attained manifestation of bodies in all world-regions by exerting themselves for the equality engaged in the undertaking of the deeds pertaining to the Bodhisattvas. Their voices resounded in all realms without obstruction. And the sphere of

(jMna). cf Mahdyanasutralahkara xviii. 38-41, pp. 139-140; Suvarnaprabhasa-Sutra, Taisho vol. 16, p. 430c; Mahayanasahgraha, Taisho vol. 31, pp. 298-9.

320 Ko- Dbh. and Chinese versions omit 'skill in (kusala).'

^^* Samsarat nirvanasya mukham samsaranirvdnamukhah, meaning (going) from transmigration towards entrance of Nirvana, (cf Sarnsdrabhinnah nirvdnah samsdranirvdnah by the sdkapdrthivddisamdsa). 167 knowledge and mind was unobstructed everywhere and always.^^^ They were thoroughly full of virtues and practices pertaining to the

Bodhisattvas, manifested the determinations during uncountable eons, and showed unexhausting virtues and splendour.

The names of these Bodhisattvas, the great beings, are as follows:-

Vajragarbha, Ratnagarbha, Padmagarbha, Srigarbha, Padmasri- garbha, Adityagarbha, Suryagarbha, Ksitigarbha, Sasivimalagarbha,

Sarvyuhdlatnkarapratibhasasamdarsanagarbha, Jnanavairocanagarbha,

Rucirasrigarbha, Candanasrigarbha, Puspasrigarbha, KusumasrJgarbha,

Utpalasrigarbha, Devasrlgarbha, Punyasrigarbha, Andvaranajndna- visuddhigarbha, Gunasrlgarbha, Ndrdyanasrigarbha, Amalagarbha,

Vimalagarbha, Vicitrapratibhdndlamkdragarbha, Mahdrasmi- jdldvabhdsagarbha, Vimalaprabhasasrltejordjagarbha, Sarvalaksanaprati- manditavisuddhisrigarbha, VajrdcihsrTvatsdlamkdragarbha, Jyotirjvala- ndrcihsrigarbha, Naksatrardjaprabhdvabhdsagarbha, Gaganakosdnd- varanajndnagarbha, Andvaranasvaramandalamadhuranirghosagarbha,

Dhdranimukhasarvajagatpranidhisamdhdranagarbha, Sdgaravyiihagarbha,

Merusrigarbha, Sarvagunavisuddhigarbha, Tathdgatasrigarbha,

Buddhasrlgarbha, and Vimukticandra. These were prominent among those

^^^ Svara is the voice of human beings; ruta is sound uttered by birds; ghosa is loud sound; amiravita is the sound of tinkling of ornaments. 168

Bodhisattvas who were immeasurable, unlimited, countless, unthinkable, incomparable, beyond counting, endless, limitless, beyond the boundary, and indescribable. They came together from different Buddha's realms, led by Bodhisattva Vajragarbha.

[B] Then indeed Bodhisattva Vajragarbha, at that particular time, by the power of the Buddha, entered into the Bodhisattva- called

'Mahaydnaprahhdsa' or Splendor of the Great Vehicle.

[C] When Bodhisattva Vajragarbha entered into this Bodhisattva

concentration^^ called '^Mahdydnaprabhasa^ immediately after that there

appeared faces of as many Tathdgatas as atoms of dusts in crores of

Buddha-realms from beyond world-realms as many as atoms of dusts in

crores of Buddha-realms in the ten directions. Their names were similar

to Vajragarbha. Those Venerable Buddhas said to him, "Oh, son of the

Conqueror, well, well done that you have entered into this Bodhisattva

Samddhi called 'Mahdydnaprabhdsa.' Indeed, Oh! son belonging to the

noble family, these Tathdgatas having the same name as Vajragarbha, as

^^ DN. II. p. 156; n, pp.165, 290; MN. 44. AN. IV, p.410. Samddhi, from sam+d+dhd, is defined as 'cittass' ekaggata' meaning 'one-pointedness of mind.' It is basically the same as the absence of distraction (aviksepa) and mental quietude (). In preference, it is practised during the nine successive mental abodes (navdnupOrvavihdra) which consist of the four dhydnas of the world of subtle form, the attainments (samdpatti) of the formless world and the attainment of the cessation of perception and feeling (samjndvedayitanirodha). 169 numerous as atoms of dusts in crores of Buddha-realms, wait upon you from the world-regions as numerous as atoms of dusts in crores of

Buddha-realms in ten directions, by the determination of the former vow of this venerable Vairocana and by your special merit and knowledge.

[D] (They are waiting upon you) for entering into the stage of the knowledge of light, illuminating power of the inconceivable Buddha's doctrines; for collection of all roots of goodness; for expanding the

Buddhas' doctrines^^^'*; [for getting skill in collecting the Buddhas' doctrines; for amplifying the knowledge about things, for elucidating the well-arranged teachings]"^^'; for expressing the pure knowledge,^^^ for not being besmeared with all worldly things; for purification of supermundane roots of goodness; for obtaining the sphere of inconceivable knowledge; - up to- for the realization of all spheres of knowledge, that is to say, for the sake of the attainment of the ten stages of Bodhisattva; for pointing out correctly the arrangement of ten stages of Bodhisattva, for

* Da.bhu. (p.2) omits sarvabuddhadharmapravicayakaiisalydya, dharmajMna- vaipulydya, smyavasthitadharmanirdemsaya, and inserts instead sarvahuddhadharma- nirdesdya.

^^^ Chinese versions have 'things (1^)' for .

^^^ of FOS. It is translated as 'the unaduherated knowledge' or 'the holistic knowledge for it. 170 elucidating^^' the respective determination of the Bodhisattva-stages, for acquiring^^* all the Buddha's doctrines; for knowing undefiled phenomena; for having skill with the light of great wisdom by selecting well-collected

(things); for entering into the complete adaptive knowledge; for aptly showing the great eloquence to explain the different stages; for crossing over the stages with great discriminative knowledge; for not missing the thought of enlightenment; for maturing the realms of the beings; for attaining the skill in the doctrinal exegesis and observation, in all situations."

[E]"Again indeed, oh noble son, this discourse of skilfulness in differentiating the gate to the light of the doctrine may flash upon you by the power of the Buddha, by the sustaining power of the light of

Tathdgata's knowledge, in order to purify your own roots of goodness, in order to purify the realm of ideas, in order to protect the regions of living beings, in order to substantiate the knowledge of the body of reality, in order to receive the consecration^^^ by all the Buddhas, in order to show

^^ Ko-Dbh. and Chinese versions have rendered it into ^iA#J5 meaning 'skilfixl (kusalay or 'skill in setting up.'

^^* See do-Dbh. (p.4). Chinese versions have quite different translations.

^^ The word 'abhiseka' has been rendered into ^fi(Br.) or '^^]I(Kj.) that both means 'to be consecrated or being sprinkled.' It occurs in the I'* stage [E], 9* [Z], 10* [A,B,D,E], and 11* [D]. It is derived from Abhi+f sine meaning 'to sprinkle.' 171 the most exalted being in all worlds, in order to surpass the states of all worldly paths, in order to purify the path towards the supermundane things, in order to fulfill the knowledge of the omniscient."

[F] And then indeed those venerable Buddhas brought forth the following states: the undefeated presence of Bodhisattva Vajragarbha, the ability to teach with unhindered self confidence, the entrance into the discrimination of well purified knowledge, the sustaining power of unfailing recollection, the skill of well determined thought, non- abandoning of the all-pervading intellect, the invincible power of the perfectly enlightened,^^"^ the state of openly demonstrating the confidence in the Tathdgata,^^^ attainment of discernment and doctrine by the special knowledge of the omniscient, and the accomplishment of well-arrayed physical, verbal, and mental adornments of all Buddhas.

This is a ceremony of sprinkling either some kind of holy water or oil on the top of the head of the person to be consecrated. For the Buddhist spiritual aspect of this, especially in this Da.bhu it denotes the climax of the Bodhisattva career with the completion of the achievement of the ten stages. Therefore, he is no more a Bodhisattva, but a Buddha. For details, see EOB. s.v. Abhiseka.

^^" See Ho-Dbh. p. 120. cf M. Honda; 'the state of being uncrushed (even) by the power of a perfectly enlightened one.'

Ko-Dbh inserts 'power of Tathagata' as before ; samyaksambuddha-bala. 172

[G] Why (were they able to bring forward these states)? Because of his attainment of the reality of meditation; because of the accomplishment of his former vows; because of his thorough and well purified determination^^"^; because of his well cleansed circle of knowledge, because of well collected provisions, because of (his) deeds which have been well performed, because of (his) being a vessel^^^ of immeasurable remembrance, because of (his) purification of clear faith, because of his uninterrupted entrance to mystic formulas which are well penetrated, and because of (his) being well stamped by the seal of knowledge of the realm of reality."'

[H] Then indeed those venerable Buddhas, standing just there, having stretched their right hands, rubbed the head of Bodhisattva

Vajragarbha by their supernatural power.

"^ Adhyasaya means resolute intention or determination. Bo.bhu. (p.313): Sraddhapurvo dharmavicaya-purvakas ca buddhadharmesu yo'dhimoksah pratyevagamo niscayo bodhisattvasya so'dhydsaya ity ucyate. "Based on the faith and inquisition of the doctrine the resolute belief with precise knowledge and determination in the Buddha's doctrine in said to be the resolute intention of a Bodhisattva."

"^'Support'or'abode.'

^^* Ko-Dbh inserts here 'svajndnamudrasumudritataya ca' which means 'because of his having well stamped with the seal of self-knowledge.' This placing oimudra really means 'stamping' thus giving authority and sanctity. 173

[I] After being touched by those venerable Buddhas, Bodhisattva

Vajragarbha arose from that concentration,

[J] and addressed those other Bodhisattvas, "This Bodhisattva's vow,

Oh! venerable sons of the Conqueror, is well determined, unadulterated, which cannot be seen, vast as the realm of things, terminated in the region of space, situated on the farthest end, and the protection of the regions of all the beings. Therein, indeed. Oh! venerable sons of the Conqueror,

Bodhisattvas enter into the stage of knowledge of Venerable past Buddhas,

Venerable future Buddhas and Venerable present Buddhas. There, Oh! honorable sons of the Conqueror, are the ten stages of Bodhisattva, through which they enter into the stage of knowledge of venerable

Buddhas, and there. Oh! honorable sons of the Conqueror, are ten stages of Bodhisattva with reference to which I am talking thus, that have been explained, will be explained, and are being explained by the venerable

Buddhas of the past, future, and present. What are the ten? Namely, the stage of Bodhisattva called Pramudita, Vimala, Prabhakan, Arcismati,

Sudurjayd, Abhimukhi, Durahgamd, Acala, Sadhumati, Dharmamegha.

Oh! honourable sons of the Conqueror, these are the ten Bodhisattva

Stages which have been explained, will be explained, and are being expounded by the venerable Buddhas of the past, future and present. Oh! honourable sons of the Conqueror, I have never seen any extension of the

Buddha's realm where Tathdgatas do not elucidate these ten stages of

Bodhisattva. By what reason? Excellent, Oh! honourable sons of the 174

Conqueror, is this light of the gate of doctrine purifying the path of enlightenment of the Bodhisattvas,^^^ namely, those which have been arranged in ten stages. Oh! honourable sons of the Conqueror, unthinkable is this realm of knowledge about the stage.

[K] Then indeed Bodhisattva Vajragarbha, having narrated only the names of these ten stages of Bodhisattva, kept silent, and did not elucidate further according to their divisions. Then indeed the entire assembly of Bodhisattvas became eager (lit. thirsty) due to just hearing only the names of the stages and not the explanation of the divisions of the stages. This occurred to them (in their minds), "What indeed (would be) the reason in this case, that Bodhisattva Vajragarbha, having narrated only the names of these ten stages of Bodhisattva, remains silent and does not further analyze by the divisions?" Again, at that time, indeed, a

Bodhisattva named Vimukticandra came (and sat down)^^^ in that very assembly of Bodhisattvas. Having known the mental intention and thought of the assembly of Bodhisattvas, he asked Bodhisattva

Vajragarbha by reciting the verses:-

^^^ cf 'light of the teaching method (mukha) to purify the path of Bodhisattvas the great beings.'

Ro-Dbh. and Da.bhu. omit snnipatito'hhut sannisannah atha khalu vimukticandro bodhisattvah. 175

(1) "Oh! mighty one, endowed with pure concept, memory, knowledge, and

virtue, why do you not bring to light (the divisions of these stages) after

having proclaimed the excellent stages?"

(2) Oh! you having great fame,"' all these Bodhisattvas are well

determined. Why, having proclaimed the stages, do you not speak about

the divisions?

(3) All these wise sons of the Conqueror are eager to hear. Please explain

fully the connotation of the stages, after having analyzed^^* in detail.

(4) This assembly is indeed serene, free from sloth, is learned, well

established in essence, and endowed with virtue and knowledge.

According to the style of the gatha, however, mahayasah should better be an adjective of the Bodhisattvas. We need Nom. case in pi. as an adjective for 'ime sarve bodhisattvah." 'All these Bodhisattvas who have great fame, are doubtful.' Etymologically, 'v;' means 'not', 'niscita" means 'firm'. Therefore, it means 'not firm, doubtful, confused,' etc.

^^* cf M. Honda: 'Divide properly and speak of the understanding of the meaning of the stages' 'Vibhajya" means 'having etymologized, classified, dealt with in detail.' Sakyamuni's philosophy is analytical philosophy as shown by the word 'vibhajyavadin: However, there is no consensus regarding the interpretation of the name vibhajjavada. Y. Karunadasa opines that is called Vibhajjavada because h analyzed the Sarvasthivada concept of the tri-temporal existence of Svabhava. (see 'Vibhajjavada versus Sarvastivada: 'The Buddhist controversy on Time', 'Kalyani', JHSSUK, 19S3, p. Iff.) cf The compound ' gatV means 'scope of meaning' or 'connotation.' 176

(5) All stood gazing at each other respectfully and desiring (the teaching) which is the best nectar, as (bees longing) for pure honey.

(6) Having heard his (words), Vajragarbha, son of the Conqueror, the wise, and the skilful, spoke to please the assembly.

(7) The most difficult to perform and wonderful is this manifestation of

Bodhisattva's practices. The highest is the division of the practices of the stages by which Buddhahood is attained.

(8) The realm of the wise is subtle, difficult to see,''^ beyond the plane of mind (=thought), away from mental plane, hard to approach, and without defilements. Therein common people are confused, when it is heard.

(9) Having made up the mind (as stable) as a diamond, having been actively interested in the best knowledge of Buddha, and having known the mind-ground without self, one would be able to hear this extremely subtle knowledge.

(10) Like a colour-painting in the sky, like the wind resorting to the path of birds (==sky), the undefiled knowledge of the venerable ones, which is difficult to be seen is here arranged in divisions.

'Suksma durdrsa vikalpavarjitas' may be joined together in compound as it is in Ko-Dbh (p.9), otherwise, we may have 'suksmo durdrso....'' Metrically former is better. Grammatically if compound is not made, the words are put in a vocative case and singular in number. Of course, the expressions form an adjective of gocara and they should be put into a compound. 177

(11) The following thought occurs to me: "One who knows this and one who believes in this highest (doctrine) is difficult to meet with in the world. Therefore, I am not eager to make it manifest."

[L] After this was spoken, Bodhisattva Vimukticandra said to

Bodhisattva Vajragarbha. "Indeed, Oh! son of the Conqueror, well purified is this gathered assembly of Bodhisattvas well purified in aspiration, well purified in will, well performed the practices, well

attended hundreds of thousands of billions of Buddhas, well collected the

provisions, endowed with immense merit and knowledge, free from wrong thoughts, doubts, and blemish, in whom determination and faith are firmly established, and who do not depend upon others with regard to the

Buddha's doctrines. Then well. Oh! son of the Conqueror, speak (out that) because these Bodhisattvas are personally present here (with conviction)."

[M] Vajragarbha said, "And also. Oh! son of the Conqueror, even though this gathered assembly of Bodhisattvas is well purified etc. (as

above) still those others who would hear such unthinkable matters, they,

after hearing (it), would entertain doubt and dissent. Their such acts

would cause danger, damage, and it would be painful to them for a long

time. This is my compassionate thought for them, and hence I wish to

remain silent." [N] Then indeed Bodhisattva Vimukticandra again requested

Bodhisattva Vajragarbha for this same purpose: "Very well, Oh> son of 178 the Conqueror, explain it. By the power of the Tathagata only, unthinkable matters of this type would be well guarded and believed. For what reason? Because, Oh! son of the Conqueror, when the manifestation of the stages is being explained, it amounts to nothing, but the attainment of the doctrine of the Buddha, it amounts also to paying respect to all the

Buddhas. All Bodhisattvas are protecting these stages of knowledge.

Why? Because this is the fundamental practice, and this is the beginning of Buddha's doctrines. Just like. Oh! son of the Conqueror, description of letters and numbers are preceded and ended by the tabulated summaries, and not without it, similarly, Oh! son of the Conqueror, all the Buddha's doctrines are preceded by the stages for the fulfillment of conduct and attainment of spontaneous knowledge.^"*" Therefore, speak, Oh! son of the Conqueror, Tathdgatas, Arahants and Perfectly Enlightened Ones will support (you) with protection.

Then indeed at that time for that matter, all those Bodhisattvas requested Bodhisattva Vajragarbha with the gathds which were recited in one voice:-

^'^ SvayambhujMna. This word occurs only in this T' stage [N,T] rendered by S ^% (Dhr.), B^ (Sdh.), or -^^ (Br. Kj. Bdh.) which means 'natural wisdom,' 'Buddha knowledge,' or 'omniscience' respectively. This is because the Buddha- knowledge or Bodhi is achieved without depending on any one outside. It is an intuitive knowledge that one realizes by himself 179

(12) Oh! one with the most excellent, pure intelligence, whose intelligence being created by endless good preaching, speak the finest sweet words possessing the ultimate truth.

(13) Oh! one with awareness, firm resolution, and pure intelligence!

Explain the pure intention to attain the power of the Buddha, the ten investigations of special knowledge, and the ten supreme stages.

(14) (This assembly consists of Bodhisattvas whose) minds are filled with tranquillity and restraint. They are free from afflictions, pride, wrong views, defilements, and desires. This assembly requests you for your speeches.

(15) As a thirsty one longs for cool water, hungry one for food, the sick one for good medicine, and a multitude of bees for honey, so does this assembly wait for your words.

(i6)Therefore, you of good and pure intelligence, explaining the whole courses of the Buddha, tell us the particular stages which are free from passions, which possess the ten powers, and which are unobstructed.

[P] Then indeed at that time a ray of light named

'Bodhisattvabaldloka' or 'The Light of the Power of Bodhisattvas' emanated from the circle of hair between the eyebrows of Venerable

Sakyamuni, accompanied by innumerable rays of light. That ray having illuminated and pervaded all world-regions in all ten directions, having arrested all evils and sufferings, having eclipsed all abodes of Moras, having illuminated the circles of innumerable assemblies of Buddhas, 180 having displayed the unthinkable majesty of the disposition of Buddha's sphere, having illuminated the Bodhisattvas who were sustaining due to the doctrinal elucidation and who belonged to the circles of all the assemblies of Tathagatas in the expanse of all the world-regions in all ten directions, having demonstrated unthinkable miracles of Buddha, and forming a great abode on the top of a dense cloud-net of rays above in the sky, it remained there. In the same way, the rays named

'Bodhisattvabalaloka' issued out from the circle of hair between eyebrows of those venerable Buddhas also. Those rays had so many rays as their retinue.^*' [And those rays having illuminated., etc. (as above)]. Having showed the miracles of Buddha, having illuminated the circle of the assembly of Venerable Sakyamuni and the body of the Bodhisattva

Vajragarbha formed a great abode on the top of a dense cloud-net of rays in the sky above, and remained therein. Thus indeed those world-regions, those assemblies of Buddhas, and the bodies and seats of the Bodhisattvas, were seen to be clearly illuminated by those rays issued from the circle of hair between the eyebrows of venerable Sakyamuni. And the triple thousand world-regions, the assembly of the venerable Sakyamuni and the body and seats of Bodhisattva Vajragarbha, appeared by those rays that emanated from the circle of the hair of those venerable Buddhas in

^'*' Asamkhyeydsamkhyeyarasmayah parivdtdh ydsdm tdh. Those rays accompanied by innumerable rays. 181 immeasurable world-regions. Then indeed from that great abode on the top of the dense cloud-net of rays the following utterance emerged due to the power of the Buddha.

(17) The resolve has been made by the foremost Dasabalas (=Buddhas) who are unique like the incomparable sky, who are endowed with boundless, foremost virtues and with the doctrines of one born in Sakya family, and who are the foremost among gods and human beings.^*^

(18) You open the treasure of the Buddhas who are the lords of the doctrines, with your mystic power of the Well-Gone Ones, and (explain) the supreme practice and stages of knowledge in detail.

(19) Those who would hear these best Dharma discourses will be established by the Sugatas and supported by Bodhisattvas.

(20) After having fulfilled successively and dispassionately the ten stages, having obtained the ten powers, they make themselves able to attain the position ofJina.

(21) Even those living beings who are plunged into the water of ocean and thrown into the world conflagration^'*^ at the end of , yet unsmeared

'*^ Adhisthana means 'supernatural power', 'magical appearance or transformation'. Devamanusyottmaih can also be an adjective qualifying sakyakulajasya dharmdh.

^'^^ It is smd that the world conflagration will take place at the end of the Kalpa, when seven suns appear and bum up everything. 182 with doubt, they will be able to listen to this Dharma discourse.

(22) This doctrine, however, will not reach in any way to the ears of those who are attached to wrong views and are associated with doubts.

(23) Please explain the supreme path of knowledge of the stages in order, having different aspects, (namely), entry,^'** station,^'*^ and crossing,^""^ including the course of conduct.

[Q] Then indeed Bodhisattva Vajragarbha, having looked over the ten directions, at that time, recited these verses in order to create faith in that large assembly.

(24) The Path is subtle and difficult to know, even beyond conception of the great sages, most difficult to deal with. It is pure, known only to the wise who have special knowledge. That path is tranquil by nature and without extinction and origination.

(25) That path is void by nature and utterly tranquil. It has no duality

^^ Pravesa (Pali pavesa, pavesana. fr. paveseti, -f vis (to enter): Ja. I 142: This word means 'entrance' or 'means of entry.'

^*^ Samkrama from sam+^T kram, here, means 'crossing' or 'the passage from one stage to another.' The ten stages, which are arranged in a hierarchical order of increasing importance are, in Da.bhu, explained according to this graduated method.

^'^ Taisho has one more line, meaning 'for the joy and benefit of beings.' The compound caryavisaya can also be understood as '(including) the topic (yisaya) ofcarya.' 183 and distraction(inexhaustible).^'*' It is liberated from the states of existence, reaching Nirvana by obtaining perfect mental quietude,'** not resorting to extremity (but) to middle, not to be uttered by words, free from three periods of time (i.e. past, present and future), like the space.

(26) (The Path is) calm, completely tranquilized, made known (to others) by the Sugata, most difficult to express (even) by all the words of speech.

The stages and their practices are such that they are very difficult to speak about. What is there to be said about listening.

(27) That path is beyond thought and the way of mind. It is known by the great Muni who has accomplishment of knowledge. It is not revealed by aggregates, physical elements and senses.'*^ It is unattainable by mind

Advayam ca ksayah ca dvayaksayau. avidyamanau dvayaksayau yasya tat advayaksayam. prasamam ca tat advayaksayam ca.

^** Samata occurs in the l" stage [A, S, Q, X, XX); 4* [ [K]; 5*[A]; 6* [A]; 7* [F]; 8* [B] throughout whole text. It has been rendered into ¥#tt (Sdh. Sn), M^& (Br.) 1^ (Kj. Bdh). This word being an abstract noun derived from 'sama^ means 'sameness', 'equality', or 'peaceful.' The text here reads as samatdptinirvrtam could be a serial error for 'samata+cqyrati-^nirvrtam' meaning 'not turing away from tranquility or equality (i.e. nirvana).^ cf. The Pah term "appativattiyam". 'Samata' is often met with in the Da.bhu, and it has to be understood according to context. I have translated this word as 'perfect mental quietude,' which is nearer to 'peaceful,' instead of'equality' or 'sameness.'

'*^ They are: (l) The five aggregates {), (2) the twelve bases (ayatam) of 184 nor to be considered by thought.

(28) Just as the track of a bird in the sky,^'** it cannot be described and seen even by the intelligent ones. In the same way all the stages, oh the son of the Conqueror, cannot be explained. What is there to be said about hearing.

(29) I will describe just a section (/?raveia=introductory part) of kindness, love, and of vow according to their order. I will narrate them according to sequence. They are to be fulfilled though knowledge according to intention -not just as an object of mind.

consciousness, and (3) the eighteen elements {dhatu). In SN, (III, pp. 59-61; also see III, pp. 47, 86-7), five aggregates are mentioned as follows: rupa (corporeality), vedana (feeling), sanfia (perception), samkhara (volition), vinndna (consciousness). The twelve bases of consciousness occur in DN.( II, p.302, etc.) as follows: the six internal bases, namely, eye(caA5u$), tes{srotra), nose(ghrdnd), tongae(jihvd), body(^>'a) and mnd(manas), and the six external bases, visible(rMpfl), &ound(sabda), odouT(gandha), taste(rasa), toucheib\e(sprastavya) and object ofthoa^tidharmd). In SN. (II, p. 140), the eighteen elements are explained as belonging to the activity of the consciousness. The organ () as a substrate and the object (visaya) as a seized-object (dlambana), give rise to consciousness (yijndnd), that is, visual consciousness (II, p.72; IV, p.33).

^'^ In Dhp. (VII, no. 92 & 93), it is told that as the path of birds can not be shown, similarly the Arahant cannot be traced (Akdse va sakuntdnam padam tassa durannayam). {^oit yassa, singular in the second line (no.92); and tassa, in third line(no.93), even though the first line and the third line refer to the persons in plural). 185

(30) Such a realm is difficult to see. It cannot be spoken out for it belongs to one's own intention. But still I will speak out due to the

power of Buddha. Listen all together with respect.

(31) The narration of the entry into its knowledge cannot be finished even

after spending many aeons. Listen, I will now tell in short the principle

of the real truth of Doctrine as it stands.

(32) Oh! you, be prepared, being possessed of high respect. Well, I will

speak by the power of the Conqueror. I will utter the proclamation of

the highest doctrine endowed with similes, coherent'*' and suitable words.

(33) It is very difficult to express it in words. As immeasurable power

of Sugata and the power of the embodiment of rays has entered into me,

and with that power, I have the ability (to preach).

[R] Oh! you, respected sons of the Conqueror! The minds of the

Bodhisattvas are being prepared for enlightenment. They have well

developed roots of basic merits; well done their practices; well

accumulated the necessary preparations (for the Path); well attended the

Buddhas; well collected the pure doctrines. They have been welcomed by

spiritual friends. They have well purified their intentions. They have

obtained high determinations. They are endowed with the glorified faith.

And they are showing favour and .

cf sabdarthau sahitau sahityam. 186

[S] The aspiration of the Bodhisattvas has arisen in order to seek the knowledge of Budhha, to attain the power of the Buddha, to attain high confidence, to attain tranquillity^" in the doctrine of the Buddha, to rescue all the worldly beings, to purify great kindness and compassion, to attain the entire knowledge belonging to ten directions, to purify completely the entire realms of the Buddhas without obstructions, to know the three (aspects of) time in a single instant, and to acquire the skill in turning the wheel of the great Teaching.^"

[T] The Citta which had occurred to the Bodhisattvas was preceded by great compassion, controlled by wisdom and knowledge, comprehended by skill in different ways, stabilized by essence and will, unlimited due to the power of Tathdgata, well collected with the heaps (of merits) of physical power and intellectual power, leading to undifferentiated knowledge, in keeping with self-begotten knowledge, quite recipient of wisdom, knowledge, and instructions of doctrines of all the Buddhas, with

^ ^ For the details, see footnote no. 38 in the l" stage [Q]

^" For the Pali version of the discourse, see the Bv. (, I, pp. 10-11.) and the -samyutta (SN. V, pp. 421-24). Abridged versions are found frequently elsewhere (SN. IV, pp. 330-31; MN. I, p. 15; pp.l73flr). For the Sanskrit one, see Mtu. (Ill, pp. 331-3). After enlightenment, the Buddha gave the discourse in which he revealed the (aryasatya) to those who were his firstdisciples . That is called the "Discourse of Vdrdnasf or "the Discourse Setting in Motion the Wheel of the Law." 187

Dharma Dhatu as the culmination, situated in Akasa dhatu, and having the future end as the goal.^^*

[U] With this arousal of the thought (of Enlightenment),^" a

Bodhisattva surpasses the stage of mundane beings,^'* steps into the field of Bodhisattva, born in the family of Tathagata, becomes blameless as far as birth is concerned, is turned away from all mundane existences, enters into the course of super-mundane existence, stands in the reality of

Bodhisattva, is well settled in the abode of Bodhisattva, attains equanimity, is established in the of the Buddhas belonging to three

Pubbcmta and aparanta are two terms used to mean the past and future. Pubbanta-kappikas and aparanta-kappikas are two kinds of thinkers who were pre­ occupied with speculations pertaining to past and fiiture existence of beings. The Brahmajala Sutta (DN. I.) refers to them. Here aparantakoti could mean 'farthest end.'

^" For details see footnote no. 57 in the l" stage [GG].

356 cf Ro-Dbh and Ko-Dbh. Prthagjana means the worldling who has not entered the Path. He is bound by ten fetters (samyojana) which chain him to the round of rebirths. In contrast to the worldling, the noble disciple {arya) enters and progresses along the Path by means of the successive elimination of these ten fetters. In Pali literature, the expression of puthujjana and Ariyasavaka are clearly distinguished in early Buddhism. The former are those who are religiously unlearned, worldly and destined to be bom in woeful states. The Ariyasavakas are the Eight (or nine) Nobles who have begun there spiritual march. They are the four who are in the 'Paths' and four who have attained the 'fi^its.' These are referred to as atthapurisapuggala. Those in the Gotrabhu state are also included and the group is increased to nine in number. 188

(divisions of) time (i.e. past, present, and future), and his final goal is nothing but enlightenment. Oh! you, sons of the Conqueror, a Bodhisattva established in such doctrine, is (said to be) established in the Pramuditd^"

Bodhisattva-stage, by attainment of imperturbability.^^^

[V] Here, oh you, sons of the Conqueror, a Bodhisattva being established in the Pramudita Bodhisattva-stage, has much joy, much tranquillity, much love, much bliss, much exaltation, much delight, much enthusiasm. He has no confusion at all, no sense of hatred, and anger at all.

[W] Thus indeed. Oh! you, sons of the Conqueror, a Bodhisattva, while being in the Pramudita Bodhisattva-st&ge becomes joyous, remembering the venerable Buddhas, the Buddha's doctrines, Bodhisattvas, the courses of conduct of Bodhisattvas, the purity of the Paramitds, the special region of Bodhisattva-st&ges, the indestructibility of Bodhisattvas,

Literal meaning is 'giving or causing gladness'. In Theravdda, one of the four is . The reason why this stage is called thus, is stated in the very next sentence. For the technical name of the Pramudita, see the second chapter of this work. And also J. Takakusu discuses, [EBP. (pp. 124-5, 129-0)] the first is the Stage of Joy in which one attains the holy nature for the first time and reaches the highest pleasure, having been removed fi- all errors of Life-View and having fiilly realized the two-fold sunyata. For details, see M.S.AI. chapter 20-21, p.32.

^^* cf 'by association () of stability (acalana): 189 the preachings and instructions^^^ of the Tathagata, and the ability to benefit beings. He becomes joyous remembering the act of entry into the entire knowledge of Tathagatas, becomes more joyous by thinking - "I have gone away from all worldly objects; I have reached the Buddha's stage; I am far away from the stage of ignorant common people; I am near the stage of knowledge; I am removed from falling into evils and the states of misery;^^" I have become a to all the beings; I have come near the sight of all the Tathagatas, I am born in the realm of all

Buddhas; I have reached the equality of all the Bodhisattvas.'' He is delighted while thinking: 'All my fears, troubles, and dismay have gone.'

[Y] Why does he feel like that? Oh! you, sons of the Conqueror, by attaining the Pramudita Bodhisattva-stage, each and every fear goes away from him, whether it be fear of non-survival, of ill repute, of death, of miserable states of existence, or of timidity in an assembly. Why is it so? Due to removal of self-view there is not attachment even for himself, then how could there be attachment for material things? Therefore, there is no fear of livelihood. He does not desire any honour from any body.

^^^ Avavada, i.e. Dharma, anusdsana, i.e. Vinaya.

MN. I. p.73: According to Buddhist tradition, there are five destinies (pancagati). They are:- hells (), animals {tityagyoni), ghosts (), human being (manusya), and gods (). The first three are called as duggati or apdya and the last two sugati. Sometimes a sixth is added to this list. 190

Simply (he desires): 'I myself should offer plenty of things to these beings.' Thus he has no fear of blame. And because of disappearance of the notion of self, the concept of self does not take place in his case, and, therefore, he is free from fear of death. He thinks:- 'When I shall be dead I shall definitely not be separated from Buddhas and

Bodhisattvas.' Therefore, he has no fear regarding evil states of existence. He thinks:- 'There is no one equal to me in respect of intention in the whole world; thus then how can there be any one higher than me.' Therefore he has no fear of timidity in an assembly. Thus he is freed from all the fears, tortures, states of being frightened, and horripilations.

[Z] Further, Oh! you, sons of the Conqueror, the Bodhisattva equipped with undefeated extraordinary high intention inspired by great compassion, applies to produce all wholesome roots.

[AA] He has the following which purify the Bhumis- mastery over perfect faith, ample tranquillity, purity of intention, ample vision, development of mercy and compassion, possession of great kindness, unweary mind, adornment with fear and shame (of evil), association with forbearance and mildness, paying attention to respect to teachings of Tathagata, Arahant and the Perfectly Enlightened One;

[BB] collecting wholesome roots day and night without being satisfied (with what he has collected), rendering service to good spiritual 191

preceptor/*' devoting to pleasure of doctrine, insatiably searching for

much learning, fully observing the Dharma as it is heard, inclined for

houselessness, being non-attached to gain, honour and praise, being non-

enjoying and non-attached towards things, insatiably accomplishing the

production of jewel-like mind;

[CC] desiring for the stage of omniscience, depending on the

Dharma of lineage of Buddhas and the strength and skill of Tathdgata,

searching for resort in Perfections, giving up of deceit and cheating,

acting as he says, keeping always the true words, being the ornament of

the Tathagatha 's family, adhering to the instructions of Bodhisattva, non- trembling in the mind, being characterized by omniscience like the great king of mountains, non-focusing at all the worldly deeds, associating with the supramundane path of relinquishment, insatiably gathering the

^*' Kalydnamitra occurs in the 1** stage [R, BB, W] and 2"^ [DD]. Except Sdh. and Dhr. for #:S; meaning 'good friend,' all the Chinese versions have its rendering as #^ll meaning 'the spiritual teacher.' In the SN. (V. pp.64-5), the eight-fold path is described as the spiritual preceptor ikalydnamittd) and is shown as conferring all the spiritual benefits that a Buddhisattva adept would desire to have. SN. ni, 18; XLV, 2. The Buddha said that "Noble Friendship is the entire Holy Life," and mentioned that he himself was a good friend, as it is shown in the references as "Ananda, it is owing to my being a good friend to them that living beings subject to birth are freed frombirth. " For details, see Vism. Ill, 28.57ff. 192 necessary provisions for the enlightenment, constantly searching for higher and higher special acquirements in meditation. The Bodhisattva, Oh! you, sons of the Conqueror, endowed with this type of qualities purifying the stage, is well established in the Pramudita Bodhisattva-stage.

[DD] He, being established in this Pramudita Bodhisattva-siage, produces these types'*^ of great resolutions^*^ great efforts and great undertakings. Namely, in order to revere and serve all the Buddhas without leaving anybody, he undertakes the first great vow having

"Imdni evamrupdnV is an adjective qualifying 'mahdpranidhandni" meaning 'these great resolutions of these types.' It can also be translated as 'these great resolutions, great efforts and great undertakings of these types,' by the Lingaviparindma, change of gender; Hmdn evamrupdn.^

^^^ cf MN. II. 37; AN. II. 184. Pranidhdna (Pali, panidhdna) is a strong wish, aspiration, prayer, or an inflexible determination to carry out one's will. E. Lamotte, in his HOIB., has translated this word as 'spiritual aspiration for correcting conduct or purifying the mind.' cf There are also three kinds o^Pranidhdna: (D resolution that which relates to happy rebirths; @ resolution that which aims at the good of all beings; ® resolution that intended to purify the Buddha-fields. The earliest formula of a Bodhisattva's resolution was quite simple as, in the previous existences, the Bodhisattva Siddhartha had; 'I will attain the immortal, undecaying, pain-free bodhi, and free the worid from all pain.' In the later literature, it is extended and amplified; as the most detailed formula of a Bodhisattva's resolution is seen here, mentioning ten Resolutions or Wishes or Aspirations. See Siks. pp.291-95; ERE., sv. Bodhisattva, based on the Bo.bhu. 193 excellence of all forms and the highest purity of faith. The vow is as extensive as the realm of ideas. It extends to the extreme limit of the region of empty space. It has its goal in the farthest end, without ceasing in all aeons during the appearance of many Buddhas (in the world).

[EE] Namely, he undertakes the second great vow for acquisition of the true doctrine of all the Buddhas, for maintaining the river of the teachings^^'* spoken by all the Tathdgatas. It is well associated with all

Buddhas and Bodhisattvas,^^^ it is for complete protection of the teaching of all the Perfectly Enlightened Ones. And (his vow is) as extensive as

[ ... as above... ].

[FF] Namely, he accomplishes the third great vow^^* for approaching up to the great complete Nirvana. (His third vow extends) through out all the world-regions without any exception where all the Buddhas appear,

Some translate it as 'the eye of the teachings', but we can not translate 'dharmanetn' by expression of 'the eye of-' because then it should have been 'dharmanetm-\ There might be some MS having the word '-netra- in it. Nevertheless, rendering 'the river of the doctrine' itself brings out the meaning correctly.

^^' cf 'to well acquire the enlightenment of all the buddhas.' {-bodhi- for Bodhisattva according to Chinese versions.)

^^^ The description of this vow refers to the biographical accounts of the Buddha's life. The life of is narrated in the Mtu. (I, II & IV), in the NK. or the introduction of the JaA of Pali tradition, in Lai. V., and the Buddhacarita, etc. 194 beginning from his sojourn in Tusita palace, (then) descending to a human life, entering into and residing in the womb, (taking) birth, (growing up) to playful boyhood, living in harem, renunciation of worldly life,

(following) the course of difficult task, approaching the platform of enlightenment, conquering the evil one,^*' (gaining) the perfect enlightenment, being requested (for instruction), turning the wheel of the great doctrine and (reaching) the complete Nirvana, thus beginning with the effort to honour and to hold the doctrine in order to revere it everywhere simultaneously. It is [as extensive as ].

[GG] Namely, he accomplishes the forth great vow for accomplishing the arousal of thought (of enlightenment).^* (His vow is)

^*' The word is derived from J~ mr (to die), and in Buddhist literature he is called Namuci. In Pali canon, he is also called Kanha which means 'The Black One'; Sn. verse no. 698, p. 103; verse no. 967, p. 187. In many Pali texts such as Mahdparinibhanasutta (DN. II. 109), Maratajjaniyasutta (MN. I. 333), Marasamyutta (SN. I. 103X Mahdvagga (Vinaya, I, p.21, 22), etc., Mara appears as a living, active and mischievous imp or celestial being.

^^* 'Thought of Enlightenment (bodhicittay is an important concept common to Theravada, and Tantric Buddhism. Though the term hodhicitta does not occur in Pali, traces of this concept are found in Pali canonical literature (MN. I. p. 163; AN. I, p. 145). The term Ahnacitta seems to be the equivalent of hodhicitta in later days (H.Nakamura, IB. p. 70). cf Annacitta, the thought of gaining Arahantship; SN. 11. 267, AN. in. 437. In this first stage the author of the Da.bhu. mentions cittotpdda which means arousal of the thought as the firstste p in the bodhisattva 's career. 195 in order to accomplish the arousal of mind. It is based on the instruction of true path of Bhumis which have become the course of conduct of

Bodhisattvas. It is based on the preparation of perfection, and based on the presentation of admonition and instruction. It is wide, great, immeasurable, unbreakable. It is contained in all the Perfections,^*' purifying all the stages, concerned with total and particular aspects, with

(common) characteristics, special characteristics, origin and destruction, and (the mind which is supported) by the admonitions and instructions of

Perfections, and (the mind which is supported) by of donation. (His vow is) as extensive as..., [as above by replacing the words: ^without ceasing in all aeons' by ^as many practices of Bodhisattvas as there are.']

[HH] Namely, he accomplishes the fifth great vow for maturing all the regions of living beings. (That is) for maturing, without remainder, of all the regions of living beings that are having forms or without forms; having notions or without notions; born from eggs, wombs, warm vapours, or born by spontaneous generation; one who came to the triple world; one who sunk down in the six states of existence; one who reached all the births; and one who involved in names and forms. (His vow is) for comprehending all the Buddha's doctrine, for cutting off all the number of states of existence, and for establishing the omniscience. (His vow is) as

369 For details see Chapter Three, entitled 'Pdramitd or Perfections,' in this thesis. 196 extensive as [as above by replacing the word 'Buddhas' by ^regions of living beings as there are']

[II] Namely, he undertakes the sixth great vow for comprehending the diversity of world-regions. (His vow is) for witnessing the arrival of knowledge for entering into all varieties of divisions in ten directions like the net of . It is for understanding the attainment of entry into all

the world-regions without remainder, which is vast, small, great, immeasurable, subtle, gross, inverted, upside down, and even. (His vow

is) as extensive as... [as above by replacing the word 'Buddhas' by

'world-regions.' ].

[JJ] Namely, he accomplishes the seventh great vow for purifying all

the realms of Buddhas. (His vow is) in order to give satisfaction by

showing to all beings according to their ability (to absorb his teachings).

(His vow) purifies all the regions in one region, and one region in all

regions. That is adorned with a lustrous mass of immeasurable realms of

Buddhas. That is endowed with the completely purified path from which

all defilements are removed. That is the attainment of the high sphere of

Buddhas which is filled with beings who have the store of immeasurable

knowledge. That is as extensive as... [replace the words 'Buddha' by

'realms of Buddhas'].

[KK] Namely, he accomplishes the eighth great vow for entering

into the Mahaydna. (His vow is) in order to work with the same one

determination as all Bodhisattvas, for collecting the roots of merits 197 without opposition.^™ It is for being equally focused on the same single aim with all Bodhisattvas, for meeting Buddhas and Bodhisattvas inseparably and constantly; for showing the appearances of Buddha as he wishes. It is for reaching the power and knowledge of Tathdgata arising in his own mind. It is for attainment of ever-present mystic knowledge.

It is for roaming about all world regions; for appearing in the circles of all assemblies of Buddhas; reaching all the states of assemblies with his own body. It is for attainment of realization of the unthinkable

Mahdydna; for continuing to carry out the practices of Bodhisattvas; (His vow is) as extensive as... [replace the words 'Buddha' by 'practices of

Bodhisattva'].

[LL] Moreover, he undertakes the ninth great vow for having all the useful efforts. (His vow is) for carrying out the practice of Bodhisattvas riding on the wheel that never rolls backward. It is for fruitful words, thoughts, and deeds; for the Buddha's doctrine accompanying clear vision; for understanding the knowledge with utterances of sounds; for removal of all the defilements by faith. It is for attainment of the supporter like the greatest king of physician. It is for obtaining a body which is like desire-yielding-jewel. It is for following all the conducts of Bodhisattva.

(His vow is) as extensive as... [replace the word 'Buddhas' by

'Boddhisattva 's practices'].

cf matchless basic merits; the roots of merits which have got no competitor. 198

[MM] Namely, he undertakes the tenth great vow for production of supernatural faculty of great knowledge by true enlightenments. (His vow is) for having perfect enlightenment which is completely unexcelling in all world-regions. It is for showing at every point- without departing even to the extent of breadth of a strain of hair, departure from worldly life, miracle, platform of enlightenment,^" turning the wheel of the doctrine, and the great absolute Nirvana to all the ignorant and ordinary men. It is for attaining the great sphere, might and knowledge of Buddha.

It is for showing in all the regions of beings the emergence of the Buddha according to their potentiality in each instant, so that they may attain enlightenment and perfect peace. It is for realization of the creation^^ of all things by one perfect enlightenment. It is for pleasing mental intentions of all beings by a single utterance. It is for not breaking the power of practice by showing great Nirvana. It is for showing the arrangement of all teachings of the stages of great knowledge. It is for realization among all the worlds by means of the knowledge of doctrine, the mystic power,"^ illusoriness"* and supernatural knowledge."' Thus,

^^' cf Ko-Dbh. inserts duskaracaryamaradharsana.

"^ cf Ko-Dbh. nirvana for nirmdna.

"' Cattaro iddhipadd: Iddhipddas in Pali, are common to early Buddhism, too. They are the bases of psycho-kinetic power and are four in number, considered as pre- requisition for the production of iddhi. These were known to pre-Buddhist religious 199

Oh! you, sons of the Conqueror, having performed such great vows, resolutions and undertakings (headed by the ten principal vows,)"^ the

Bodhisattva standing in the Pramudita Bodhisattva-stage accomplishes and obtains all innumerable, hundreds of thousands of vows which are accompanied by the ten vows.^'^

[NN] And he produces the ten vows with ten ultimate items."*

Which are the ten (ultimate items)? They are the ultimate sattvadhatu, the ultimate lokadhatu, the ultimate dkasadhdtu, the ultimate dharmadhatu, the ultimate nirvdnadhdtu, the ultimate extent of the emergence of

teachers, and Buddhism may have adopted them later. But in Buddhism these are used as aids for mental culture, leading not merely to accomplishment of miraculous powers, but to spiritual growth.

374 is delusion or absence of truth in classical Skt.

^^' The phrase 'as extensive as... [replace the word Buddhas by Boddhisattva's practices].' is omitted only in this vow.

"^ cf pragatam mukham pramukham: (a) standing before the face; facing; keeping in front:(b ) making (the ten vows) as the main object.

"' It may be better if we have some words like yuttdni in this compound; dasaprdnidhdnayuttdni asamkheya-.

^™ cf Fundamental terms; uhimate terms; T. Suzuki: inexhaustible vows, (a)nistha-pada. 200

Buddhas, the ultimate extent of knowledge of Tathdgatas, the ultimate extent of mental objects, the ultimate extent of entering into the sphere and knowledge of Buddha, and the ultimate extent of the courses of worlds, doctrines and knowledge. Thus indeed, (he thinks as follows:- )

"Whichever is the end of region of beings (which is really endless) that

should be the limit of my great vows. Whatever limit is of the regions,

of course of knowledge, that limit should be there in the case of my great vows. Indeed the ultimate extent of beings is endless. (Therefore), let

my basic merits be endless. Up to the ultimate extent, the course is

without end. The end of realm of knowledge should be endless.

(Therefore), let my basic merits be endless."

[OO] Thus he becomes one who has well accomplished vows with

agile mind, tender mind and indestructible faith. He believes in the

entrance into the production of practices of Tathdgatas, Arhantas and

Perfect Enlightened Ones from beginning to end. He believes in their

attainment of perfection, perfect development of the stage, specialty,

perfect development of power, perfection of clear knowledge,

indestructible and unthinkable unique doctrine of Buddha, the state of

doctrine having no end and middle, production of the sphere of Tathdgata

which is associated with unlimited knowledge, entrance into the field of

Tathdgata, and complete production of the fruit. In short, he believes in

^™ vartarii ? ^fartal ( Pali vatta). 'round of existences (=samsdra).' 201 all Boddhisattva practices, instruction and sustaining power of knowledge of all Tathagata stages.

[PP] It occurs to him:- 'indeed again these doctrines of Buddhas are so profound, so detached, so peaceful, so void, so singles, so desireless,^**^ so unstained, so vast, so limitless, so lofty. And these doctrines of the

Buddhas are so difficult to grasp.

[QQ] And moreover these ignorant common men produce sprouts of in the (three) spheres^*' as they have fallen into wrong views and as their minds are covered with darkness of ignorance. Their thought is raised by conceit like a flag. Their reflections are filled with desire due to the net of craving. Their metal intentions are associated with forest of deceit and craftiness. Their death and rebirth are caused by the association of envy and jealousy. Their collection of deed is heaped with affection, hate and stupidity. The flames of their minds are ignited with anger and hatred. Performance of their acts associated with adverse change. The seeds of their minds, thoughts and states of consciousness are associated with the flows of desire, existence, ignorance and

^^ In Dhp., two types of liberation or Nibbana in which raga, dosa and moha are absent, are mentioned; suMato animitto ca vimokho yesam gocaro (vii, no. 92). Anirmtta means 'without sign or trace' of raga, dosa and moha.

'*i MN. Ill, p.63: Three regions: kamadhatu, rupadhatu and arupadhatu. 202 defilement.

[RR] (Those ignorant common men) produce sprouts of rebirth which exist in natural division of Nama and Rupa.^^ And when this

'Name and Form' is developed, a group of six senses is created out of them. When (six) senses are created, sensation is created due to coming into contact with each other (i.e. organs and objects). When the same

Vedana is enjoyed again and again, the grasping of craving takes place.

When grasping of craving is increased, existence is produced. And when existence occurs, birth, old age, death, sorrow, lamentation, misery, depression, and anxiety appear. Thus the element of misery of these beings is produced. It is without self or anything pertaining to self; it is empty, vain, void, desireless, without activity; and (it is) insensate like grass, wood, wall, road and a reflected image.^*^ They do not realize (it) thus.

[SS] After seeing that the beings are not free from the mass of this kind of suffering, rising of great compassion^^ for beings takes place (as

^*^ cf Ro-Dbh p 11

^*^ Da.bhu. pAl.jadastrnakastakadyavartmapratibhasopamah.

^** The altruism of the Bodhisattva is here clearly brought out. Similar sentiments are put in the mouth of the Bodhisattva in later Theravada references also. This is one of the four Brahmaviharas meaning 'sublime' or 'divine abodes.' They are also called the four boundless states {appamafma). Loving-kindness {metta), compassion 203 follows). 'These living beings should be protected and released from this great delusion by me. These living beings should be established in

Nirvana which is highest happiness.' Thus the origin of great friendliness takes place in him.

[TT] Thus, with supreme will associated with compassion and friendliness. Oh! you, sons of the Conqueror, a Bodhisattva being in the first stage, having abandoned attachment to material objects and having intense desire, wish, and thought for knowledge of Buddha, engages himself in the great relinquishment. These relinquishments are as follows:- namely, relinquishment of wealth, grain, treasures, granary, store-houses; relinquishment of gold, money, jewels, pearls, conches, jades, coral, gold and silver; relinquishment of precious stones, ornaments and decoration; relinquishment of horses, chariots, majestic elephants and vehicles; relinquishment of gardens, groves of penance and monasteries; relinquishment of maid and male servants, workers and labours; relinquishment of villages, cities, towns, country-sides, nations, capitals; relinquishment of the wife, sons and daughters; relinquishment of all beloved and charming things; or relinquishment of head, ears, nose, hatds, feet, eyes, own flesh, blood, bones, marrow, fat, skin, heart and all the feeling of oneself. He abandons these not entertaining any desire for all

{), altruistic joy (mudita), and equanimity {upekkha). 204 these things and having intense desire, wish and thought for knowledge of

Buddha. Thus indeed great relinquishment^*^ takes place in his case, who stood in the first Bodhisattva stage.

[UU] Thus having become one who has the intention with compassion, kindness and relinquishment, he again and again seeks and searches for the mundane and super-mundane aims in order to protect all beings. While seeking and searching, he arouses (his) unwearied mind.

Thus he becomes one who is free from fatigue. And he being free from fatigue becomes well versed in all scriptures. Therefore, he becomes an expert in all learning. Thus being endowed with (knowledge of) scriptures, with intellect, discriminating proper and improper acts, he follows the truth of low, middle and high category of beings according to their power and endowments. Therefore, the knowledge regarding the world occurs to him. Knowing the world, behaving according to time and occasion, he strives for his own benefit and the benefit of others with the mental disposition adorned with moral shame and moral fear. And thus there is moral shame and moral fear for beings in him. In all those engagements he becomes uninterested (in mundane satisfactions) and attains the attainment of irreversible, undiminishing power. Thus the arising of attainment of stability and power takes place in him. Having

''' Tyaga has been explained in chapter three entitled Taramita or Perfections' in length. For the details see the Danaparamita section in this thesis. 205 attained stability and power he engages in the observance of the worshipping of Tathdgatas, and follows the disciplines. Thus, these Ten elements that purify the stages take birth in him. These are as follows;- faith, compassion, kindness, relinquishment, endurance of fatigue, knowledge of scripture, knowledge of worlds, moral shame and moral fear, attainment of firmness and power, and reverence and worship of

Tathagata.

[VV] When he is established in this Pramudita Bodhisattva-bhumi, many Buddhas appear because of his lofty vision and the power of resolution. Many hundreds of Buddhas, many thousands of Buddhas, many hundred-thousands of Buddhas, many Nayutas of hundred-thousands of Buddhas, many Kotis of Buddhas, many hundreds of Kotis Buddhas, many hundred-thousands of Kotis of Buddhas, many niyutas of Kotis of hundred-thousands of Buddhas appear because of his lofty vision and power of vows. Having seen those Tathagatas, Arhantas and Perfect

Enlightened Ones, with broad mind, he honours, pays homage, respects, worships and offers them with the equipments such as robes, food, couches, seats, medicine to cure the sick. And he brings about the basis of happiness (^comforts) for Bodhisattvas. He respects groups of the

Sanghas also. He turns those basic merits into the highest enlightenment.

While worshipping those Venerable Buddhas, (the power of) maturing the beings is born in him. He brings beings to maturity by charity, kind speech, and the two means of Sangrahavastus are produced by the power 206 of confidential faith, though as (yet) indeed without complete knowledge through the attainment of piercing into the whole knowledge. For him the Ddna-Pdramitd (the Perfection of charity) becomes predominant among the ten Perfections, not that he does not excel in the remaining

Perfections. He practices according to his power and application.

As he worships venerable Buddhas, having engaged in the development of beings, and as he has ten Dharmas which purify the

Bhumis, accordingly those basic merits effected for achieving the omniscience, become more and more bright, purified and become active as he wishes. Oh! reverend sons of the Conqueror, just as when gold put into the fire by a skilful smith becomes purified and active in the process of

(making) ornaments as he desires, similarly. Oh! reverend sons of the

Conqueror, as a Bodhisattva serves Buddhas and venerable Ones, applies himself for the maturity of living beings, and cultivates the factors that purify the ten stages, so these wholesome roots developed towards omniscience become more and more purified and useful.

[WW] Again, Oh! reverend sons of the Conqueror, a Bodhisattva who stands in this first Bodhisattva-stdigQ should search out, look for and inquire into the forms and attainments and natural result of the first stage.

And he should not be satisfied with the accomplishment of the factors of

Bhumi in the visibility of Buddhas, Bodhisattvas and good friends. In this way (he should not be satisfied) for the accomplishment of the factors till the tenth Bodhisattva-Bhumi. He should be skilful in the views 207 favourable for Bhumis as well with regard those which are not favourable to Bhumis. He should be skilful in the origination and cessation of the stages; in the forms and natural results of stages; in the perception of

(its) attainment of stages; in purifying the factors of stages; in crossing from one stage to another stage; in the differentiation from one stage to another stage; in the special knowledge of each and every stage; in the attainment of each stage without regression; in advancing towards the stage of Tathagata's knowledge by purifying all the Bodhisattva-stages.

Thus, Oh! you, sons of the Conqueror, there is no ceasing of a

Bodhisattva who is skilful in accomplishing the forms of stages and starting from the first stage till he reaches the tenth stage.^*^ He obtains the light of Buddha-knowledge through unceasing progress on the Path and by the light of knowledge of the stages. Just like, Oh! you, sons of the Conqueror, a skilled caravan leader who, intending to lead a big caravan, desirous to make (beings) reach the great city, at the very beginning, seeks and searches the qualities of the road, the draw backs and defects of halting places on the road, suitable states for good food

^** The entry into the first Bhumi appears to be similar to Srotapanna Stage. A Srotapanna is one who has entered the stream (flowing towards Nibbana) and, therefore, begun to swim to the highest goal. He is described as being definitely destined for perfect enlightermient (niyata-sambodhi-parayand). So is a Bodhisattva, who has no stopping till he reaches the 10* Bhumi. 208 for traveler. He becomes skilful in reaching the great city though he does not yet start from the first stopping point (of the way). Thus he gradually reaches the big city along with the large caravan due to the intellect applied through knowledge and through abundant supply of food which is useful for the journey. There will not be any harm to the caravan or to himself due to the difficulties of dense forest. In the same way, Oh! you, sons of the Conqueror, a Bodhisattva who is (like) a skilful caravan leader, when he is established in the first Bodhisattva-st&ge, he becomes skilful in factors favourable for Bhumis as well as with regard to those not favourable to Bhumis. He becomes skilful in the origination and cessation of the stages. He becomes skilful in the forms and natural results of stages. He becomes skilful in the perception of attainment of stages. He becomes skilful in purifying the factors of stages. He becomes skilful in crossing from one stage to another stage. He becomes skilful in the differentiation from one stage to another stage. He becomes skilful in the special knowledge of each and every stage. He becomes skilful in the attainment of each stage without regression. He becomes skilful in advancing towards the stage of Tathagata's knowledge by purifying all the 5o£//»5afrva-stages. Then the Bodhisattva, well possessed of the great requisites of food useful for journey in the form of heaps of merits, well collected good deeds and necessary knowledge, intends to lead a great caravan of living beings, desiring to bring them to the great city of omniscience. He, at the very beginning, seeks and 209 searches the qualities of the road, the drawbacks and defects of halting places on the road, the suitable states for good food for traveller, in the company of reverend Buddhas, Bodhisaitvas and spiritual good friends.

Then he becomes skilful in arriving at the great city of omniscience though he dose not yet start from the first place of his way. Thus he makes the great caravan of beings, as he has made them mature, to reach the great city in the form of Omniscience, after crossing the path which is difficult to cross, the dense forest in the form of transmigration. The

Boshisattva, thus by intelligent consideration before proceeding and by thus fully preparing provisions of virtue and knowledge, leads the great caravan of living beings according to their maturity across the desert of the mundane whirl to the great city of omniscience. There is no harm to the caravan of beings or to himself. Therefore, Oh! honorable sons of the Conqueror, a Bodhisattva should be engaged in the cultivation of stages tirelessly. Here, Oh! honorable sons of the Conqueror, the entrance into the gate of the first Pramuditd Bodhisattva-st&ge is being shown in short.

[XX] The Bodhisattva who stood in this (stage) mostly becomes the lord of Jambudvipa. He attains the sovereignty of the great lordship.

He becomes the protector of the doctrine. Being successful and mighty, he is skilful in accepting living beings by his great renunciation. He undertakes unlimited acts in removing the impurity of envy by act of great relinquishments. Whatever act he undertakes, whether by way of charity, 210 kind speech, action for the benefit (of other), or by equality (with others),^*' all these acts are not detached from the concentration of mind upon Buddha, the Doctrine, the Sahgha, Bodhisattva, the course of conduct of Bodhisattvas, the Perfections, the stages, the powers, the convictions, the unique qualities of the Buddha and the knowledge of the omniscient which is accompanied with all sorts of excellencies. Why is it so? For (he thinks) 'I will be the foremost of all the living beings, the fairest, the best, the excellent, the most excellent, the highest, the unsurpassed, the leader, the trainer, the perfect guide and the refuge of the omniscience.

And he, as soon as he wishes, makes such heroic deed, with which he abandons all -the house, wife and possessions- and enters into the ascetic life in Tathagata's teaching. Entering into the ascetic life he achieves and attains within a moment hundreds of meditations. He sees hundreds of Buddhas and he understands their sustaining powers. He moves in hundreds of world-regions. He marches over hundreds of realms.

He illuminates hundreds of world-regions. He makes hundreds of beings mature. He stays for hundreds of Kalpas. He enters into hundreds of past and future Kalpas. He investigates hundreds of the entrances into

387 These are called the four modes of hospitahty (BSK. sahgrahavastu. Pali sangahavattuni). They are very important Buddhist values which greatly contribute to social harmony and peace. 211 the doctrine. He shows hundreds of bodies. He shows hundreds of retinues of Bodhisattvas in each body.

[YY] After this, the Bodhisattva due to the specialty of his vows performs such miracle, that it is not easy to count the number of bodies, splendor, supernatural faculties, eyes, spheres, voice, acts, arrangements, establishments, faiths, or impressions during all these Nayuta hundred thousand crores of Kalpas.

2. The second stage named Vimala

[A] Bodhisattva Vajragarbha said "This Bodhisattva, Oh! honorable sons of the Conqueror, who has well accomplished the practices in the first Bodhisattva-stage, seeks for the second Bodhisattva-stage. (Then) the ten mental intentions take place in him. Which are the ten? (They are) straight intention, gentle intention, pliable intention, restrained intention, peaceful intention, beneficial intention, unmixed intention, intention which is free from expectation, lofty intention, magnanimous^** intention. These ten mental intentions occur (in him). Then he is established in the second Bodhisattva-stage (called) Vimala.

tut nl '** The word "Mdhatmya" meaning 'magnanimous,' occurs iathe 2 stage [A], 3 [A], 4* [A], 5* [K], 7* [J], 9* [A]. It is normally translated as 'big (:^)' and 'magnanimous {B.±y in Bo. and Sdh. respectively. However, in the Br. it is translated as 'great self (::^^)'. cf DN. vol. I, Brahmajalasutta, pp. 4-5. 212

[B] Oh! honorable sons of the Conqueror, the Bodhisaitva established in that Vimala Bodhisattva-stage, becomes equipped with the ten wholesome paths of action^***^ by his nature only. Which are the ten?

(They are), he abstains from injuring life (of living beings). He keeps aside sticks, removes weapons,^^ and gives up hostility. He, having modesty, becomes one who has sympathy. He has friendly mind towards all the living beings, having sense of compassion for the benefit and happiness of others. He does not kill living beings even in thought. What is there to be said about him; how much less hurting (other beings) by gross physical harm, who is having the conception of beings^'* towards living beings.

[C] Again indeed he abstains from taking what is not given. He is

Kusalakarmapatha, cf DN. vol. I, pp. 4-5: Brahmajalasutta.

^^ DN. I, 70: ...nihitadanda nihiiasattha... Dhp. X. Dandavaggo, ...sabbesu hhutesu nidhaya dandam. Here we expect the word 'nidhaya' or 'nihita' meaning 'put down, laid down, given up,' etc. in the place of'nihata' derived form 'ni+han' which mainly means 'slain, destroyed, dejected,' etc.

39! prasattvesu satvasammnah samcintyaudarikakayavihethanaya: Chinese translations have it as '1^4^/ indicating 'the false notion that all beings have reality' in the Sdh. and Br. 213 completely satisfied with what he has/^^ does not desire other's wealth

(but) he has only sympathy (for others). He thinking of the possession of others as belonging to others, does not create any intention to steal in his mind and ultimately does not take even a leaf of grass from others. What is there to be said about the material articles required for maintaining of life.

[D] Again indeed he abstains himself from sexual misconduct as he is completely satisfied with his own wife, and has no desire for other's wife. He does not create even a wanton thought about other's wives and women protected by law, banner or their race.^^' What to say about intercourse with different organs^^'' or with hermaphrodite.^^'

Literally it means 'own objects of pleasure' or 'wealth.'

In Pall texts such protected women are mentioned. Some of them are those protected by mother, father, brother, sister, laws of the clan, etc.

^^* DvJndriya-samapatti occurs only in the 2™* stage [D]. I have taken the Sdh.'s rendering with "'i'kit^M^W means 'having actual sexual intercourse with different gender (organ).

^^' Anangavijnapti. This word occurs only in the 2™* stage [D] in the Sanskrit original. This word is said not to be in the Tibetan, Mongolian and Chinese versions at all. M. Honda translated it as 'with the One without limbs.' cf vijhapti, lit. the making known; Obermiller, SSGVS. p. 283. 'vocal intimation': Stcherbatsky, CBN. p.33: 'consciousness'. After comparing all these I have taken it as a 'hermaphrodite' or perhaps 'having sexual intercourse with the same gender' like 214

[E] Again indeed he abstains from telling a lie, he speaks truth and narrates which has happened. He speaks timely. As he speaks so he does.^^ He, even in a dream, does not utter a false word with the thought that there would be some dispute, with the intention to deceive by concealing what he sees, believes, wishes, intends, or desires. What is there to be said about (him) with lying intentionally.

[F] Again indeed he abstains from malicious speech, without indulging bringing about division and conflict (among the people). After hearing something from here he does not tell it there in order to divide those. After hearing something from there, he does not tell it here to divide those. He does not divide those who are united, or increase the division of those already split. He does not take delight in separating

(others). He is not engaged in dividing (others). He does not utter words true or false which divide people.

[G] Again indeed he abstains from harsh words. He abandons such words;- the speech that is out of place, rough, pungent for others, offending others, directly hurting others, burdening others, vulgar.

Homosexuals or Lesbian nowadays. Vinaya speaks of such sexual aberrations. See L.P.N. Perara, SAL; 'A Study based on the Pali Vinaya Pitaka:

^^ DN. II, 224, 229; SN. 357 : yathdvddj tathakan. 215 creating separation of people/^' not pure, not pleasant to ear, emitting anger and hatred, burning the heart, troubling the mind, not dear, not attractive, not charming, destroying the flow of one's own mind and that of others.'^* He, having abandoned that type of speech, speaks the words which are lovable, soft, pleasant, sweet, favourable, attracting the mind, making benefit, pure, pleasant to ear, touching the heart, lovable, cultured, having clear sound, knowable, listenable, possessed of wisdom, desired by majority of people, pleasing the majority of people, dear to majority of people, attracting the mind of majority of people, reaching wisdom,^^ bringing benefit and happiness to all beings, calm, causing joy to the mind, giving delight to the mind, pleasing one's own mind and that of others.

397 .Th e word Praghhara occurs in 2"^ stage [G], 3"* [I], and the word gramya only here throughout whole text. These two words are problematic having diflFerent renderings "anvaksanvaksa-pragbhara' (Ro-Dbh.) and "anksa anaksa-prdgbhara' (Ko-Dbh). Moreover, the Chinese renderings have 'M' (Sdh.) or '©' (Br.) for Praghhara ; and 'HI y^»' for gramya, of which meaning is not clear.

^^ cf Dhammasangan^i, cittasarntdna means 'content of consciousness of one's own and others'.

^^ cf a. + pada = dpanna ; 'has reached, possessed.' Vijndm dpanndm means which has reached wisdom or possessed wisdom, cf In Pali, vinndpana means 'informing', 'giving some knowledge or information'; (a) informmg, (b) appearing (having modesty, requesting). In Theravada, dsandm vihhdpitarn means (a) seat which is offered or informed as 'it is your seat'; (b) requesting modestly to sit. 216

He utters that type of speech.

[H] Again indeed he abstains from the scattered speech. He speaks extremely acceptable speech,'"'*' suitable speech on time, true speech, meaningful speech, righteous speech, logical speech, ethical speech. He speaks words having content and high standard'**" at proper time. And he avoids the avoidable speech totally, though it is based on hearsay; what is there to be said about using speech causing dispute.

[I] Again indeed he becomes one who does not engage himself in greed for other's property, other's pleasures, other's enjoyments, equipment of others. He does not even create the wish for other's belongings. Why? Because he does not create any covetousness, thinking that 'That truly (indeed) belongs to others.' He does not long for, does not hope for, and does not create a greedy mind.

[J] Again indeed he becomes one who is free from malice mind.'*"^

For all beings, he has friendly mind, beneficial mind, sympathetic mind.

'**"' cf 'pari+hara' means 'well possessed, useful, or significant'. It means speaking with significance, cf harya (pot. p.p.) meaning 'worthy to be attracted, to be accepted.'

401 {sa + avadana), adj. of vacant, majestic speech; keeping high standard speech.

402 DN. in, 82, 83; AN. II, 220: Avyapamacitta. this word occurs here throughout, meaning 'mind fireed fi-omdesir e or malice', 'fiiendly mind', or 'benevolent mind.' Chinese versions have 'ISBjl' or '^W, which means 'apart fi-om malice or rage'. 217 happy mind, loving mind. He entertains favouring mind for the whole world and the mind which has compassion for the benefit of all the beings.

After giving up those things (such as) anger, hatred, hardness, sin, malice, ardent desire, mental burning, aversion and so on, he thinks of such things which are connected with welfare and kindness, and things which are thought over and guessed for the benefit and happiness of all the beings.

[K] Again indeed he becomes of right view and follows right path.

He is free from curiosity, omen, various sorts of bad practices and

(wrong) views. He is of straight view not deceiving, and without tricks.

He has his mind fixed on the Buddha, Dharma and Sahgha. He, protecting constantly these ten wholesome paths of action, produces such intention of mind as follows:-

[L] 'Evil state, bad destiny and deterioration of beings, all these are caused by following these ten unwholesome paths of acts. I, therefore, myself, having established firmly in the right behaviour, shall cause others to be in the right behaviour.""^^ What is the reason? It is not opportune that oneself being in the bad behaviour may cause others to be in good behaviour. It is not possible.'

'^^ Dhp. Xa-2,Attavagga, verse, no. 158. Atthdnam' eva pathamam patirupe nivesaye, athanham' anusaseyya, na kilisseyya pandito: One should firstly establish oneself in suitable virtues, and them advise others. (Such) a wise man stmns (himself) not. For details, see footnote no. 30 in the 2°^ ch^ter of this thesis. 218

[M] He thinks thus; 'The realms of hells, animality, and Yama's world are obtained (lit. known) due to undertaking of these ten unwholesome paths of act. Again all the births beginning with the birth as man up to the highest existence are obtained due to practice of ten wholesome paths of act. Further these very ten wholesome paths of action, being cultivated in the form of wisdom, constitute the Srdvakayana as one follows it listening to others, as his mind is limited, as he is afraid of three Dhdtus, and not being equipped with great compassion.*"''

[N] Further (the ten wholesome paths of act) which are completely purified, constitute the Pratyekabuddhayana due to the enlightenment of deep direct experience, as he is not being instructed by others, because of the favourable condition for his being independent, perfect enlightenment by oneself, without searching (knowledge) from others, and (but) lack of great compassion and means.""^

[O] Further (the ten wholesome paths of act) start for the purification of Bodhisattva-stages and Perfections and vast courses of conduct, which are vast and immeasurable, as Bodhisattva is endowed with great compassion, as he possesses means and skilfulness in expedient, as he is associated with great vow, as he is not abandoning all the living

'^'^ This sentence shows the definition of Sravakayana shown in the Da.bhu.

"^^ A reference to the definition of Pratyekabuddhayana presented in the Da.bhu. 219 beings and as he is depending on the Buddha's vast knowledge/*"*

[P] Further the ten wholesome paths of purified acts in all the aspects, lead to the production of the power of ten faculties and the attainment of all the Buddha's doctrines. Therefore then effort""' should be made to accomplish the complete purification of all their aspects.

[Q] Then he is thus further trained in these ten unwholesome paths of action: if (those bad actions) are resorted excessively, they are the cause of hell. If the ten unwholesome paths of act are followed moderately, they are the cause of animality. If they are practised in the least, they are the cause of Yama's world. Here taking the life (of living beings) leads (beings) to hell, to animality and to Yama's world. Then even if he is born among human beings again, two consequences fall upon him, that is, he will be short-lived and sickly. The receiving what is not given leads (beings) to hell, to animality and to Yama's world. Then even if he is born among human beings again, two consequences fall upon

*^ The Bodhisattvahhumiiyana) is explained in this sentence with its definition shown in the Da.bhu.

^"^ Samabhinirhare sarvakaraparisodhanabhinirhara eva yogah karanlyah. this sentence is problematic in the context. S. Bagchi says, in the Introduction of the Da.bhu. (ed. P.L. Vaidya, p.5) "it becomes revealed to him that all saints should practise the Yoga for the effectuation of purification of all forms." Wondering about this interpretation, I consider it better to render as 'effort should be made to accompUsh the complete purification of all their aspects.' 220 him: he will have little wealth and lower wealth. The wrong act of desire

leads (beings) to hell, to animality and to Yama\ world. Then even if he is born among human beings, again two consequences fall upon him.

having low-born attendants and having a hostile wife. Lying leads

(beings) to hell, to animality and to Yama's world. Then even if he is

born among human beings, again two consequences fall upon him: he will

be subject to much slander and disagreement with others. Calumny leads

(beings) to hell, to animality, and to 's world. Then even if he is

born among human beings again, two consequences will be produced:

having disunited attendants and mean attendants. The harsh word leads

(beings) to hell, to animality, and to Yama's world. Then even if he is

born among human beings again, two consequences will fall upon him:

hearing unpleasant and quarrelsome words. The senseless talk leads

(beings) to hell, to animality and to Yama's world. Then even if he is born among human beings again, two consequences will fall upon him:

unacceptable speech and unsettled eloquence. Covetousness leads

(beings) to hell, to animality, and to Yama's world. Then even if he is

born among human beings again, two consequences will fall upon him:

discontentment and much craving. Ill-will leads (beings) to hell, to

animality, and to Yama's world. Then even if he is born among human

beings again, two consequences will fall upon him: non-acquisition of

welfare and being subject to oppression by others. False view leads

(beings) to hell, to animality, and to Yama's world. Then even if he is 221 born among human beings again, two consequences will fall upon him: he will fall into wrong views and he will be a trickster and deceitful person.

Thus indeed these ten unwholesome paths of action lead to great, immense mass of suffering.

[R] "Come! After abandoning these ten unwholesome paths of deed, let us live being delighted and pleased with the Doctrine."

[S] He leaves these ten unwholesome paths of deed, establishes in the ten wholesome paths of action, and causes to establish others in these

(ten wholesome paths of deed).

[T] Further he directs towards all the living beings, the beneficial mind the happy mind, benevolent mind, pitiful mind, sympathetic mind, favorite mind, protective mind, impartial mind, mind as teacher, and mind as religious instructor.

[U] He thinks thus, Alas! these living beings have fallen into wrong view, are with corrupt thoughts and intentions, moving into the deep forest of wrong path. We should place them firmly on the path of the right view and reality.

[V] Alas! these living beings are of divided and opposed minds, accompanied by dispute, constantly inflamed with anger and hatred. We should establish them in the cultivation of incomparable great friendship.

[W] Alas! these living beings are unsatisfied, longing for other's possessions. We should establish them firmly in the livelihood consisting of pure verbal, physical and mental activities. 222

[X] Alas! these living beings are possessed of three (evil) causes, namely, passion, hatred and insensibility, inflamed constantly with the flames of fire of various defilements. And they do not search the means to get out absolutely from them. We should establish them firmly on the

Nirvana which is free from danger and which is extremely tranquilized of all defilements.

[Y] 'Alas! these living beings are covered by the darkness of ignorance and by the curtain of darkness in the form of great delusion.

They have entered into the deep forest of great darkness. They are quite away from the splendor of wisdom. They have fallen into the great darkness. They have entered into the wilderness of wrong view. We should purify their eyes of wisdom, dispel obstacle, so that they will realize the true nature of all the elements of existence and attain the state of not being led by others.

[Z] Alas! these living beings have entered into the path of the great forest of transmigration and the way of wilderness. They are not in the state of well-being; are breathless; have fallen into deep precipice; are heading towards the precipice of (evil) states of existence of hell, state of animality and position of Yama's world. They are completely bounded by a fierce net of wrong views; are covered with a deep forest of delusion.

They set out on the wrong path and false ways; are blind by nature; have no a leader. When there is no means of salvation, they think they have means of salvation. They are bounded by the of death. They are 223 seized by the robbers in the form of sense objects. They are without a skilful leader; entered into the deep forest of the Evil One's intention.

They are away from the Buddha's intention. We should rescue them from such a dangerous forest and wilderness in the form of the transmigration and we should place them firmly in the fearless city and in the undisturbed city of omniscience.

[AA] Alas! these living beings have sunk down in the whirlpool of a great flood; enveloped by the flood of desire, existence, ignorance and

(wrong) view. They are carried along by the stream of transmigration.

They are drifted by the river of craving. They are swallowed by the great wave. They are not able to see objectively, going along the creepers of thoughts of lust, malice, and wrong conjecture. They are caught by an aquatic goblin of the wrong belief regarding the real existence of the body. They have entered into the whirlpool of the deep de sire. They are engrossed in the midst of passion for enjoyment. They are ruined in the field of self-conceit. They are rotten inside by misconduct and bad behaviour. They are unable to escape the danger of the village of the six-senses without anyone to rescue them, without a savior or protector, having no final aim and no refuge. We should rescue them up with the great benevolence and the power of great compassion, and should establish them firmly in the jewel island of the omniscience which is free from troubles, freed form passion, peaceful, auspicious, fearless and freed from all the terrors and troubles. 224

[BB] Alas! all these living beings are locked up in the prison of the triple world, which is full of suffering, dejection and mental disturbance.

They are bounded by attachment, hatred, favourableness and unfavourableness. They are subject to lamentation and grief. They are bounded by the fetter of craving, and entangled in the deep forest of deceit, illusion and ignorance. We should lead them firmly to Nirvana, detached from the triple world, the city of fearlessness, wherein all sorrows and pains are tranquilized.'^*

[CC] Alas! these living beings have adhered to self and (things) belonging to the self. They did not extricate themselves from the receptacle of aggregates. They are followed by the four delusions.'*"^

They are resorting to the empty village of the six senses. They are assailed by the snake of the four great elements. They are stroked by the murderers and thieves in the form of . They are experiencing immeasurable pain. We should establish them firmly in the Nirvana which is free from all the obstructions and which is free from all types of

408 Ko-Dbh. inserts more here 'abhqycqmre' meaning 'in the fearless city.'

'^ AN. II, p.52. The four-fold error or delusion {viparyasa) consists of taking for eternal what is transitory, for pleasant what is unpleasant, for pure what is impure, for a Self what has no "self' (atman, suci, nitya, and sukha). cf M.S.A1. p.237. Viparyasa has been rendered in all versions into WM meaning 'reversed' or 'delusion,' in \^ stage [QQ], 2^ [CC], and 7* [N]. 225 existences.

[DD] Alas! these living beings are of low, sluggish, mean, dispositions. Their minds are dissociated from excellent knowledge of the omniscient. When they are getting out of their houses (secular life) under the (law of) the Mahayana, their mind is fixed on the Sravakayana or Pratyekabuddhaydna. We should establish them firmly in the supreme

Mahayana by the illumination of the knowledge of omniscient which acquires lofty Buddha's doctrine and thought.

Thus indeed, oh honorable sons of the Conqueror, many Buddhas come to appear before the Bodhisattva who stands on the second Vimala

Bodhisattva-stage. This Bodhisattva holds moral power and is skilled in accomplishing sympathy, benevolence and loving kindness. He is a sincere Good Friend of all the living beings. He does not abandon all the living beings, and is skilful in knowing what is to be done and what is not to be done.

[EE] To the Bodhisattva who stands on this Vimala Bodhisattva- stage many Buddhas come to appear by their great vision and the power of (their) vow. Many hundreds of... (refer to the first stage [VV]). And he develops these basic merits towards supreme perfect enlightenment.

And he worships Tathagatas, Arahants and the Perfectly Enlightened Ones.

He takes these very ten wholesome paths of deeds from them with respect. 226

And he does not lose them midway'*'" as he has received them. He achieves the purity caused by charity and good conduct by removing the dirt of malice and bad behaviour during many world-ages, many hundreds of world-ages, many thousands of world-ages, many billions of world-ages, many hundred billions of world-ages, many hundred thousand billions of world-ages, many hundred thousand million billions of world-ages. Just as. Oh! honorable sons of the Conqueror, this gold thrown into green vitriol becomes free from all dust, in the same way. Oh! honorable sons of the Conqueror, a Bodhisattva who stands on this Boshisattva-steige achieves the purity caused by charity and good conduct by removing the dirt of malice and bad behaviour for many eons till many hundred thousand million billions of world-ages. For him pleasant speech becomes the most excellent among the four Sangrahavastus. The perfection of morality is the most excellent among the ten Perfections, but it is not that he does not practise the others. He practises them according to his power and application. Here, Oh! sons of the Conqueror, the second

Bodhisattva stage named 'Pure stage' is explained in short. A

Bodhisattva who stands on this stage, mostly becomes a sovereign king, the ruler the wheels of whose chariot roll everywhere without obstruction, the lord of four continents, obtaining the mastery of the doctrine,

'"" According to Chinese versions, 'until he attains the supreme perfect enli^tenment.' 227 endowed with seven jewels, successful and powerful to turn away the wickedness and the dirt of living beings, and skilled in removing the dirt of bad behaviour of living beings, and skilled in placing living beings firmly on the ten meritorious paths of deeds. Whatever act starts... (the rest is the same as in the corresponding sentences in the l" stage, except

'thousand' for 'hundred').

3. The Third Stage named Prabhakari

[A] Bodhisattva Vajragarbha said 'Evey Bodhisattva, Oh! honorable sons of the Conqueror, who has well purified intention in the second

Bodhisattva-stage, comes into the third Bodhisattva stage. He enters into the third stage with ten mental concentrations on intention.'*" Which are the ten? Namely, mental concentration caused by pure intention, firm intention, dispassionate intention, non-displeasing intention, irreversible intention, fixed intention, heated (=ardor) intention, unsatisfied(=tireless) intention, lofty intention, and magnanimous intention. With these ten mental concentrations caused by mental intentions he proceeds.

[B] Indeed again. Oh sons of the Conqueror, a Bodhisattva being in the third Bodhisattva-stage, observes the of all that is

*^^ Cf Mtu. (I, pp. 89-90) mentions 28 factors, which send back a Bodhisattva from the third to the second stage. 228 conditioned things as they are/*'^ And he observes the suffering, the inauspicious condition, unreliability, destructibility, the state of momentariness, state of origination and destruction in a moment, having no state of being originated in the past, no-entry in the future, and the

state of not being in proper order at the present time of all conditioned things and persons.

[C] Thus he sees reality as being without support, without defender, with constant lamentation, with grief, with wailing, with perturbation, bound with beloved and hated ones, full of pain, dejection and irritation, without hoarding, inflamed by the fire of passion, hatred and delusion, and

seeing his own self (of the same condition).

[D] Moreover he takes his mind away from all the compounded things, and directs his mind towards Tathdgata's knowledge. He beholds thoroughly the unthinkability of Tathdgata's knowledge, the uncomparableness, the immesurableness, the non-irritation, the ability to lead to the fearless castle, the irreversibility, and the capability of

^'^ AN. I, p.286. The Buddha said : "Whether there is an appearance of a Tathagata, whether there is no appearance of a Tathdgta, the causal law of nature, the orderiy fixing of things prevails; all formations are impermanent (anitya), all formations are suffering (duhkha), all things are selfless (andtmaka)". Vibhanga, p. 70.: "The five skandhas, the twelve dyatanas, and the eighteen dhatus are "impermanent, painful, impersonal and changing" {anitya, duhkha, andtmaka, viparindmadharma).'" 229 protecting many people on the part (of Tathagata's knowledge).

[E] Beholding thoroughly thus the immensity of Tathagata's knowledge, and examining thus many dangers of all conditioned things, he produces mostly the ten mental dispositions towards living beings. Which are the ten? Namely, the mental disposition that living beings do not have leaders, protectors, shelters; that (living beings) are poor; that (they) are inflamed by the fire of passion, malice and stupidity; that (they) are locked in the prison of existence; that (they) are always veiled in sleep in the thickets of afflictions; that (they) are incapable of viewing things objectively; that (they) are devoid of the wish for the meritorious law;*^^ that (they) are confused being bereft of Buddha's law; that (they) are carried along the flow of transmigration, and (mental disposition) that

(they) have lost the expedient means to liberation. He produces these ten mental dispositions.

[F] Thus, observing the realm of beings which is full of many distresses, he put forth vigorous effort thinking thus: 'I should rescue, release, satisfy, develop discipline, appease (them).'

[G] Thus disgusted with all conditioned things, considerate to all living beings, being impressed in the omniscience, resting on Tathagata's knowledge and exerting himself to protect all the living beings, he

413 Ko-Dbh has here 'buddhadharmachanda' meaning '(separated from) the wish

for Buddha's doctrine.' 230 investigates, by which means these living beings, who have thus fallen into much suffering and defilements, are able to be uplifted and placed firmly in extreme happiness. Nirvana, and made to obtain the state of doubtlessness about all doctrines.

[H] This Bodhisattva thinks as follows:- 'The means to do this is no where else but in the realm of knowledge of unobstructed liberation; and the knowledge of unobstructed liberation is nowhere else but in awareness of all things as they are; and awareness of all things as they are is nowhere else but in transcendent knowledge of the unconditioned and unproduced; and the light of knowledge is nowhere else but in contemplation by the analytic intellect skilled in meditation; and that contemplation by the analytic intellect skilled in meditation is nowhere else but in skill in learning.

[I] Thus he lives, while seeking true doctrine. He is desiring to listen to the doctrine day and night. He is not satisfied with the search for the Buddha's doctrine.'*'* Due to the search for Buddha's doctrine, he takes delight in the doctrine, engaged in the doctrine, resting upon the doctrine, bent upon the doctrine, devoted to the doctrine, inclining towards the doctrine, having the highest aim, is protected by doctrine and

*^* Ko-Dbh. has 'dhrmakamo' meaning 'he is desirous of the doctrine,' for 'dharmakamatrptapratiprasrabdho buddhadharmaparyestihetoh: meaning 'he is without satiety and relaxation to desire the doctrine in order to inquire into Buddha's doctrine.' 231

following the major and subordinate doctrine."*'^

[J] Thus he is engaged in seeking Buddha's doctrine. There is

nothing he does not give up [any sort of acquired thing; or any sort of

wealth, grain, store, granary; or any sort of golden pots, golden coins, jewels, pearls, diamonds, cat's-eye gems, shells, rocky corals, gold and

silver; or any limb and minor limb which he does not abandon] due to the

desire for doctrine. There is not a difficult thing when he has no notion

of difficulty. He only considers it difficult to find a person who teaches

him even a single word of Truth. For the sake of the Buddha Teaching there is no single external thing which is accepted by him, that he does not give up; there is no single internal thing which he does not give up; there is no single type of service and attendance towards a preceptor which he does not practise; there is no practice of the act for abandoning of conceit and self-conceit, nor any behaviour without conceit which he does not practise; there is no physical suffering which he does not bear.

He is elated by hearing a religious word which he has not yet heard, but

*" Dhp. verse no. 20: Appam pi ce sahitam bhdsamdno, dhammassa hoti anudhammacan, rdgan ca dosanca pahdya moham, sammappajdno sucimuttacitto, anupddiydno idha vd huram vd, sa bhdgavd sdmannassa hoti. Dhammdudhamma means 'the Law in all its parts,' 'the dhamma and what belongs to it,' or 'the Law in its fulhiess.' Also the word seems to mean 'higher or inferior dhamma: cf Bcbhu. p.l3; Mtu. I, pp. 91-2. 232 not by obtaining a heap of jewels as great as triple-thousand-great- thousand world regions. He is elated by hearing a well uttered verse, but not (elated) by obtaining the kingship of the wheel-turning monarch whose chariot rolls everywhere without obstruction. He is elated by hearing a religious saying which he has not yet heard and which purifies the

Bodhisattva's course of conduct, not (elated) by obtaining a status of

Indra or until the end of many hundred thousands of world-ages.

If here someone would say, 'Thus I would tell you this religious teaching given by the Perfectly Enlightened One that purifies the conduct of

Bodhisattva 's course, if you throw yourself down in a great blazing pit of fire and endure with body the violence of feeling agony.' He thinks as follows, I will throw myself in triple thousand great thousand world- regions, which are full of fire, from the Brahman's world, on account of even one religious saying which is given by the Perfectly Enlightened One and which purifies the conduct of Bodhisattva course, how much more in a common pit of fire. And indeed again, although dwelling together with all the suffering of hell and evil state, we search for Buddha's law, how much more when dwelling together with human suffering. He raises such heroic vigour in search of the law, and participates in the thorough consideration of the law that is heard.

[K] And having heard these doctrines, concentrating deeply in his own mind, being lonely in a solitary place, he reflects thus; 'These

Buddha's doctrines should be attained by practising the major doctrines 233 and subordinate doctrines, not merely by purifying verbal acts' The

Bodhisattva who stands in this Prabhakarf Bodhisattva-stagQ, for the sake of realization of the doctrine in major and subordinate parts, abides after obtaining the first Dhydna*^^ which is free from desire, evil and unwholesome factors, (which is accompanied) by Applied Thought

(vitarka)*^^ and Sustained Thought (vicara), which is born of Detachment

(vivekaja), Joy (priti) and Happiness (sukha). He, as he tranquilizes vitarka and vicara and is serene himself and concentrates his mind, abides

DN. I. p.37; MN. I. p. 21. etc. The four contemplations (Jhdna or (fftydna) have been referred in the Pali texts. The Dharmasangraha has also elucidated the nature of the four mystic contemplations in the following manner:- 'savitarkam savicaram vivekajam pntisukham iti prathamadhydnam, adhyatmapramodanatpntisukham iti dvitiyam, upeksasmrtisamprajanyam sukham iti trtiyam, upeksasmrtiparisuddhir aduhkhasukha vedane 'ti caturtham dhydnai iti.' It deserves to be stressed that these four dhyanas correspond to the first four cmupurvavihdrasamdpatti (also samadhi) with nine successive stages. They are four dhyanas, the four formless (arOpya) stages, plus samjnavedayitanirodha-samdpatti. Besides the Dharmasangraha has mentioned three varieties of dhydna, viz. sadosdpakarsa, sukhavaihdrika, and asesavaibhusita (or asesavaibhUtikd). The Lankavatara (p. 5) has referred to six types of dhydna and has forbidden their actual practice. Cf na (ca tvayd) saddhdnddidhydyind (bhavitavyam). BHSD. p.287: in his Yogacarabhumi has mentioned savitarkd and savicdrd as the third, avitarkd vicdramdtrd as the fourth, and the avitarkdvicdrd as the fifth stage.

417 Vism. 4, 88-92. pp. 95-96. 234

after attaining the second Dhyana which is without vitarka and vicdra, born from Concentration {samddhiY^^ and with priti and sukha. He, as

he is free from priti, abides one who is in equanimity. He, having

and intelligence, experiences with his body the happiness

which the sages related as follows; 'The man of equanimity is mindful and

lives happily.' He abides after attaining the third Dhyana without priti.

And he, as he abandons sukha and duhkha, and satisfaction {saumanasya)

and dejection {daurmanasyd) disappear, lives after attaining the fourth

Dhyana which is without sukha and duhkha and purified by equanimity

and mindfulness. By the transcendence of all perceptions of form, by

disappearance of all perceptions of objects, by not placing attention on

various perceptions, he attains to and abides in the realm of infinity of

space (thinking) that 'space is infinite.' As he surpasses the stage of the

infinity of space entirely, he abides in the stage of the infinity of practical

knowledge (thinking) that 'practical knowledge is infinite."*'^ As he

surpasses the stage of the infinity of practical knowledge entirely, he

abides in the stage of nothingness (thinking) that 'there is nothing.' As

he surpasses the stage of nothingness entirely, he abides in the stage of

neither consciousness not unconsciousness.'*^ As he is not satisfied with

*'*ibid. 4, 94-101. p.97.

*'^cf Mvy.no. 1493,

"^^ cf Mvy. no. 1495. Ko-Dbh. adds "(thinking) that 'there is neither 235 this place, he abides in nothing but only the purpose of accomplishment of major and minor doctrines.

[L] With the mind which is accompanied by friendliness and mind which is broad, magnanimous, of non-duality, immense, without hostility, without adversary, without obstruction, without injury and goes everywhere, he abides after pervading and attaining entire world in the world which has the realm of idea as its highest point and region of space as its end. Thus with the mind which is accompanied by benevolence, joy and equanimity and which is wide, great, of non-duality (the rest is the same as above).[M] He experiences numerous ways of supernormal power.''^^ He shakes even the earth. He becomes many though being one.

consciousness nor unconsciousness." These four called arupyadhatus are the stages of arupavacara gods. cf Mvy. no. 3109-3113. The Pali and Mahayana Sanskrit Texts have referred to these stages to be attainable by the arupavacara gods. They also pass under the name of the four arupya samapatti. Besides their names occur in connection with the enumeration of vimoksa, abhibhayatana and sattvavasa. See Da.bhu. intro. p.9. For full details, see the Vism. chapter VIII-X.

'^' DN. I. 34; MN. I. 4,6,7; AN. III. 99; V. 23; SN. XV, 9; and Pug.P. 27, 239: This is called Abhinnd or 'supernormal knowledge' which consists of five mundane powers attainable through the utmost perfection in mental concentration, and one supermundane power attainable through penetration insight. They are Magical powers (iddhividha). Divine Ear (dibba-sota). Penetration of the mind of others {ceto-pariya-ndna). Divine Eye {dibba-cakkhu). Remembrance of Former Existences (pubbe-nivdsdnussati), and 236

He becomes one though being many. He makes him appear and makes him disappear. He goes through walls, fences, even through mountains without touching them, just as in the space. He goes sitting cross-legged even in empty space, just like a winged-bird. He emerges up and sinks down even in the earth, just as in the water. He walks even on the water without sinking, just as on the earth. He smokes and flames up, just like a great column of fire. He emits great showers of rain from his own body like a great cloud, and this triple thousand great thousand world- region, which had been set on fire and is being burnt, inflamed, and become one flame, is extinguished with these showers (by him). He touches and rubs even both the sun and moon with his hands having supernatural faculties and majestic powers. He controls even up to

Brahman's world with his (mundane) body.

Extinction of all Cankers (dsavakkh.aya). DN. I. 77, 212; II. 87, 213; III. 112, 281: SN. II. 121; AN. I. 170; etc. This section, [M], narrates about rddhi {iddhi) or supernormal power. It explains the psychic powers including most of those claimed for modem media. They are the power of project mind-made images of oneself; to become invisible; to pass through solid things, such as a wall; to penetrate solid ground as if it were water; to walk or ascend into the highest heavens. cf DN. I. 213: The Buddhist theory of iddhi or rddhi is represented by the Buddha saying: "It is because I see danger in the practice of these mystic wonders that I loathe and abhor and am ashamed thereof" The mystic wonder that he himself beUeved in and advocated was the wonder of education. 237

He hears both divine and human voices, both subtle and gross, with the purified divine ear element which surpasses the human (organ of hearing). He also hears the sounds which are far away or near, so much as of stinging-flies, of mosquitos, of worms, or of flies. This is the supernormal power of divine hearing.

He knows, as they are, with his mind, the minds of other living beings, individuals. He knows, as it is, passionate mind as passionate mind. He knows passionless mind as passionless mind. (He knows if they are) hatred mind or not; deluded mind or not; afflicted mind or not; small-minded or broad-minded; magnanimous mind; immeasurable mind; contracted or expanded mind; concentrated mind or not; liberated mind or not; sinful mind or not. He knows, as it is, gross mind as that mind is gross. He knows subtle (mind) as that mind is subtle. Thus he knows with his mind truly the minds of other living beings, individuals. This is the supernormal power of knowing other's minds.

He remembers manifold former states of existence. He remembers one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, many hundreds, and many hundred thousands of births. He remembers one period of evolution, one period of destruction of the world, and many periods of evolution and destruction of world. He remembers hundred,

thousand, hundred thousands, hundred crores, thousand crores, hundred

thousand crores, and even up to many hundred thousand crores Nayutas of

periods of world. 'There I was in such and such a place named such and 238 such, of such and such a family, of such and such a birth, with such and such food, with such and such a life span, abiding so long, and experiencing such and such pleasures and sufferings. I died there and was born here. I died there and that myself (who remembers all that) being fallen from there, was born here.' Thus he remembers manifold former states of existence with their forms, with different parts and characteristics. This is the supernatural power of remembrance of former states of existence. He sees living beings with his divine eyes and purified eyes which have surpassed ordinary human (eyes). He knows the living beings who are dying, being born, of good colour, of bad colour, in good states, in bad states, superior, inferior, according to their deeds.

(He knows). Oh! honorable ones, these living beings who have wrong views and who blame the saints, fall into states of calamity, and are born in hell after their death that is after the breaking of their bodies on account of undertaking the acts based on wrong views. Again, Oh! honorable ones, he knows these living beings who are endowed with good deeds of body, word and mind, and who do not blame the saints, are born in good states of existence, in heaven or divine world after their death that is after the breaking of their bodies on account of undertaking the acts based on right views. Thus he sees the living beings, their dispositions, their setting forth (of doctrine),*'' and their appearances.

422 BHSD p. 130: Soddesa (Pali uddesd) is perhaps close enough to justify calling 239

He knows accurately the living beings who are dying, being born, ...and so on.

He enters into and comes out of these meditations, emancipations, concentrations, and contemplations. He is not born by these powers, except when he sees somewhere where the factors of enlightenment may be fulfilled. He is purposely born there by the power of vow. By what reason is it? Because this Bobhisattva has the consciousness continuum which is accomplished by his skill in means.

[N] To the Bodhisattva who stands on this Prabhakari Bodhisattva- stage Buddhas come to appear- (the rest is the same as the first paragraph of [VV] in the first stage.) And he serves these Tathdgatas, Arhants and the Perfectly Enlightened Ones. And he honors, hears, comprehends, and holds their preachings of the doctrine. And having heard, he attains them through practice according to his application. He considers closely the absence of transition, non-destruction, and conditionality of all things.

[O] Moreover all his bonds of desire become tenuous, all his bonds of form, all his bonds of existence, and all his bonds of ignorance become weaker. The bonds made by wrong views have been already removed.

In the case of the Bodhisattva who stands in this Prabhakari Bodhisattva-

it the same meaning of'setting forth of a doctrine' instead of'exposition' or 'explanation' in this context. 240 stage for many world-ages, his passion, fault and stupidity are destroyed because he does not accumulate them. And his wholesome roots are improved, (heated), purified, and become pliable (=activated). Just as.

Oh! honorable sons of the Conqueror, the gold, when it falls into the hand of a skilful smith, remains of same weight in its measure (though being polished). Just so, Oh! honorable sons of the Conqueror, in the case of the Bodhisattva who stands in this Prabhdkarl Bodhisattva stage for many world-ages...(see above).his passion has gone from him, not being accumulated. And his wholesome roots are improved, purified, and become activated. And furthermore, his patience and gentleness are purified; his friendliness and sweetness, his intention without anger, his intention of steadiness, his intention without greed, his intention without haughty or despised (disposition), his intention of not longing for recompense of all what he has done, his intention of longing for recompense of what living beings have done, his intention without dishonesty and fraud, his intention without thick jungle (obscurity); all these are purified. For him the conduct for the religious benefit of others is the most excellent among Four Modes of Hospitality. The

Perfection of Patience"*^^ is most excellent among the ten Perfections, but he does practise the other Modes of Hospitality and Perfections according to his power and application. Here, Oh! sons of the Conqueror, the third

<:^ "^^ For the details, see Khanti{Ksanti) pdramitd, chapter III, in this work;.,. , ^ V'V / 241

Bodhisattva-sidigQ named 'Splendour' is shown succinctly.

[P] A Bodhisattva who stands in this stage mostly becomes the king of gods, the lord of thirty-three worlds, being successful and powerful to bring about the expedient to cease affections and passions of living beings, and being skilful in taking out living beings from the mud of affection.

Whatever act ...( the rest is identical with the corresponding sentences in the first stage, but here one should read 'And he, as soon as he wishes, makes such a heroic effort, with which he attains within one moment one hundred meditations...' and 'hundred thousand' for 'hundred').

4. The Fourth Stage named Arcismatl

[A] Bodhisattva Vajragarbha said:- The Bodhisattva, Oh! sons of the Conqueror, who has well purified the light (of his knowledge) in the third Bodhisattva stage enters into the fourth stage. He enters into the fourth stage with ten entries into the light of the doctrine. Which are the ten? Namely, with entrance to the light through investigation of the realms of beings, the world, elements, space, the consciousness, desire, form, formlessness, the lofty-minded aspiration, and of inclinations of the magnanimous intention."^'* With these ten entries to the light of the doctrine he enters into (the fourth stage).

'*^* cf By entry mto the Ught through investigation of the realms of the freedom from gross mind and magnanimous mind. 242

[B] "Here, Oh! you sons of the Conqueror, as soon as a Bodhisattva attains the Bodhisattva-stage (called) Brilliance, he is born in the

Tathagata's family so as to obtain the qualities of the nature of that family, with his ten qualities that develop and mature knowledge. By which ten qualities? By the irreversible intention, by approaching the uninterrupted confidence and devotion towards the Three Treasures

(=Buddha, Dhamma and Sahgha), by investigation of the origination and extinction of conditioned things, by investigation of non-origination of self-nature (of things), by investigation of the formation and disintegration of worlds, by investigation of coming into existence due to acts, by investigation in transmigration and Nirvana, by investigation in living beings, realm and act, by investigation regarding past and future, and by investigation in non-existence and non-annihilation. With these ten qualities which (develop and) mature knowledge. Oh! sons of the

Conqueror, a Bodhisattva grows up in the Tathagata 's family in order to obtain the qualities which are of the nature of that family.

[C] Indeed, Oh! honorable sons of the Conqueror, a Bodhisattva who stands in this Bodhisattva stage (called) Brilliance abides an observer of the body in the inner body vigorously, with awareness and mindfulness, rejecting worldly desire and dejection. He does the same to the outer body, the internal and external body; to the internal feelings, to the external feelings, to the internal and external feelings; and to internal mind, to the external mind, and to the internal and external mind. He 243 carries on examination of internal phenomena, precisely aware and mindful, getting rid of worldly desire and dejection. He carries on examination of internal and external phenomena, precisely aware and mindful, getting rid of worldly desire and dejection.''^^

He generates the wish, endeavours, applies the energy, activates

(his) mind, and vows rightly in order not to produce the bad and unwholesome things that have not yet arisen; in order to get rid of the bad and unwholesome things which are already produced; in order to produce the wholesome things which are not yet produced; and in order to preserve, not to lose, to make wide, to increase, to exercise, and to fulfill the wholesome things which are already produced.'*^*

*^^ DN. II. 83, 290; III. 101, 127, 221; MN. I. 56, 339; II. 11, etc.; AN. II, 218; III, 12, etc.; Dhs. 358; Vism. HI. etc.; Mvy. 952-956; Bo.bhu. 259.21; etc. This paragraph explains the four applications of Smrtyupasthanas (or in Pali). The four Smrtyupasthanas, meaning 'foundations of Mindfulness,' literally 'Awareness of Mindfiihiess,' are Contemplation of Body {kdya). Feeling or Sensation (vedana). Mind (citta), and Mind-object or Phenomena {dhamma). A detailed treatment of this subject is given in the two -Suttas (DN. 22; MN. 10). It is so important for the practice of Buddhist mental culture proclaim the that we have the words at the start, as well as at the conclusion, "The only way that leads to the attainment of purity, to the overcoming of sorrow and lamentation, to the end of pain and grief, to the entering into the right path, and to the realization of Nibbana is the practice of the four Foundations of Mindfulness."

426 AN. IV. 13; 14; Mvy. 957-961. etc. This is the explanation of the Four 244

He develops the element (cause) of supernatural power of the Wish, provided with concentration and exertion, depended on the detachment, based on dispassion, based on the extinction, and fulfilled towards relinquishment. He develops the elements of supernatural power of

Energy, Mind and Investigation, provided with concentration and exertion, depended on the detachment, based on the dispassion, based on the extinction, and fulfilled towards relinquishment/*^^ He develops the

Faculty of Faith, of Energy, of Mindfulness, of Concentration, and of

Intuitive Wisdom,''^^ depended on the detachment, (as above). He develops the Mental Power of Faith, of Energy, of Mindfulness, of

Prdhanas (or Padhdnas in Pali), meaning 'abandonments' or 'efforts.' They are (1) the effort to Avoid (samvara-padhdna) unwholesome stages, such as evil thoughts, etc.; (2) the effort to Overcome (pahdna-padhdna) unwholesome states; (3) the effort to Develop (hhavand-padhdna) wholesome states, such as the seven elements of Enlightenment; and (4) the effort to Maintain (anurakkhana-padhdna) the wholesome states.

*^^ MN. I. 34; AN. III. 425: These are the rddhipddas, the elements or bases of supernatural power. They are (1) chanda-, (2) citta-, (3) virya-, and (4) mimdmsd-. They stand for determination in respect of concentration, purpose, will, thoughts, and investigation.

"^ These are the five , viz., Sraddhd-, Virya-, Smrti-, Samddhi-, and Praj fid-. 245

Concentration, and of Intuitive Wisdom/^ based on the detachment, (as above). He develops the Factors of Enlightenment of Mindfulness, of

Investigation of Dhamma, of Energy, of Joy, of Tranquillity, of

Concentration, and of Equanimity,'*^" based on the detachment, (as above).

He develops the right View, the right Thought, the right Speech, the right

Action, the right Livelihood, the right Effort, the right Mindfulness, and the right Concentration,*'* based on the detachment, (as above).

[D] And all this is due to concern for all the living beings, due to support of the accomplishment of the former vows, due to being led by the great compassion, due to possession of the great friendliness, due to acquiring the Omniscience, due to being engaged in the full accomplishment of the creation and decoration of Buddha Realm, due to accomplishment of the completion of the powers, expertise, unique qualities of the Buddha, major characteristic marks, minor characteristic marks, sound and voice of Tathdgata, due to searching for more and more superior doctrine, due to following what is learned of the emancipation through the profound doctrine of Buddhas, and due to examining the great

429 These are the five balas or powers.

'*^*' These are the seven Bojjhahgas or the elements (or factors) of Enlightenment. For details see the fourth stage in chapter II, 'Summcny of the Ten Stages,' of this ttesis.

*^^ These are the ei^t factors of Right Path. These, along with the above six, are the Bodhipaksyadharmas or Bodhipaldchiyadhatnmas. 246 power of skill in means.

[E] Again indeed, Oh! sons of the Conqueror, the Bodhisattva who stands in this Bodhisattva stage (called) Brilliance, is freed from all points of attachment to what is raised, initiated and treated as treasure by attachment to the belief in individuality'*^^ as foremost; and by the erroneous insistence upon Self, Being, Life, Growth (lit. nourishing principle), Individuality, Aggregates, Realm, and the Sense-Organs.

[F] He abandons absolutely altogether all the acts which should not be done, condemned by the Perfectly Enlightened Ones, and accompanied by defilements. And he takes and engages himself in the acts which should be done, praised by the Perfectly Enlightened Ones, and suitable to the necessary preparation for the Path to Enlightenment.

[G] The more he practises increasingly for the attainment of the

(Eight) Factors of the Noble Path accomplished by the skill in means and the intuitive wisdom, the more he becomes of tender mind, of mild mind.

*^^ AN. IV. 67, 68; X. 13; DN. 33, etc. Satkayadrsti meaning 'the false belief in individuality' is the first of the ten Fetters (samyojana). The ten Fetters are:- (1) Personality-belief (sakkdya-ditthi), (2) Skeptical doubt (yicikicchd), (3) Clinging to mere rules and ritual (sllabbata-paramasa), (4) Sensuous craving (kdma-rdga), (5) Ill-will (vydpada), (6) Craving for fine-material existence {rupa-rdga\ (7) Craving for immaterial existence (arupa-rdgd), (8) Conceit (mdnd), (9) Restlessness (uddhacca), and (10) Ignorance (avijjd). cf The Chinese versions have rendered this word into 0t^#-^ (Sdh. Br.) which means 'possessed belief in body (as real).' 247 of pliable mind, of well-being mind, happiness-bringing mind, of pure mind, of mind searching for more and more excellence, of mind desirous for excellent knowledge, of mind which (inclined to) rescue all the worldly people, of respectful and obedient mind for the preceptor, and of mind practising the doctrine as he has heard.

[H] He also becomes grateful, appreciative of what has been done, extremely courageous, easy to live with, honest, gentle, uncomplicated, without deceit or conceit, easy to talk to, skilful in grasping the speaker's meaning.''^^ Thus he is endowed with patience, self-control and tranquillity, and he, thus provided with patience, self-control and calmness, contemplates the elements of the Path to purify the higher stages with unremitting and not afflicted effort.

[I] He has non-regressing effort, immense effort, endless effort, blazing effort, unequaled effort, non-destructible effort, effort in developing all beings to maturity, effort in discerning what are the

*^^ Pradaksina-grdhin or padakkhinaggdhi (in Pali) occurs only once here in this stage (4*^ [H]), and rendered into #:g|^IS m the Sdh. and Br. (Glo-Dbh. p. 122), which means 'well grasping the teaching and preaching.' M. Honda, however, translated it as 'a holder of circumambulating salutation' in his Ho-Dbh. He might have confused this word with 'pradaksini-krtya' that occurs in 10* stage [D] and [E]. According to BHSD (p.379) it means 'skilfully or successfully 'grasping,' 'learning well.' According to the context, it is clear that it means '(he becomes) skilful in grasping the speaker's meaning.' 'A holder of circumambulating salutation' does not fit to the context. 248 principles and what are not the principles.

[J] His mentality (lit. the region of his intention) becomes more and more purified; his prevailing will (lit. the region of his resolute intention) does not die out; the region of his confidential faith blazes; the increase of his fundamental merits is produced; his impurity caused by worldly stains goes away; all his doubts, wrong thoughts and uncertainties are destroyed; and his inclination towards desirelessness is fulfilled. He attains gladness and alleviation (of pain). He comes into the presence of the sustaining power of Tathagata, and he attains the immeasurable intention (will).

[K] To the Bodhisattva who stands in this Bodhisattva stage

(called) Brilliance, many Buddhas come to appear... (same as section

[N] in the third stage until) ... according to his application. And he is mostly guided by the instruction of those Tathagatas. His will, determination, zealous application, and equanimity are further purified.*''*

The Bodhisattva who stands in this Bodhisattva stage (called) Brilliance, being abide in purity of his will, determination, zealous application, and equanimity, is sustained for many world ages... (see section [EE] in the second stage)... many hundred thousand .. of world ages. And his

*^* cf M. Honda, in his Ho-Dbh., translates it as 'The equality of his intention, resolute intention and confidential faith is purified in specially high degree' (Tasya bhuyasya matraya asayadhyasayddhimuttisamata visudhyati). 249 wholesome roots become well radiant and more and more splendid. Just as. Oh! sons of the Conqueror, the gold which is turned into an ornament by a skilful goldsmith becomes invincible by other pieces of gold which are not turned into ornaments. The same way. Oh! sons of the

Conqueror, these wholesome roots of the Bodhisattva who stands on this

Bodhisattva stage (called) Brilliance, become invincible by wholesome roots of other Bodhisattvas who are standing on lower stages. Just as.

Oh! sons of the Conqueror, a Mani-jewel in which lustre is created, which

(emits) a circle of purified rays, which is kept in light, becomes unsurpassable even by other many clusters of jewels having purified splendor. The Mawz-jewel has its lustre not destructible by all the wind and showers of water. Just so. Oh! sons of the Conqueror, a Bodhisattva who stands on this Boshisattva stage (called) Brilliance, becomes invincible by other Bodhisattvas who stand on lower stages and his knowledge cannot be destroyed by action of all the evils or the defilements. For him Samanarthata (cooperation) is the most excellent among the four Sahgrahavastus, the Viryapdramitd (Perfection of Energy) is the most excellent among the ten Perfections, but it does not mean that he does not practise the others. He practises it according to his power and application. Here, Oh! sons of the Conqueror, the fourth

Bodhisattva stage named Brilliance is shown in short. A Bodhisattva who stands on this stage mostly becomes Suyama, the king of gods, being successful and powerful to remove the heretical belief in a real personality 250 of living beings and skilful in placing living beings upon the right view, whatever act ... (the rest is identical with the sentences in section [P] of the third stage until the end of third stage, but here one should read

'hundred million' for '^hundred thousand.')

5. The Fifth Stage named Sudurjaya

[A] Vajragarbha said, "a Bodhisattva, Oh! honorable sons of the

Conqueror, who has well fulfilled the path in the fourth Bodhisattva stage, enters into the fifth Bodhisattva stage. He enters with tenfold purified tranquillity of mental intention. Which tenfold? That is, by tranquillity of purified intention towards the doctrine of past Buddhas; towards the doctrine of future Buddhas; towards the doctrine of present Buddhas; towards morality; towards mind; towards removal of (wrong) view, doubt, skepticism and perplexity; towards knowledge for (right) path and wrong path; towards knowledge of acceptance*^^ and rejection; towards cultivation of all higher and higher elements of enlightenment; and towards maturing all the living beings. With this tenfold purified

*^^ M. Honda, in his Ho-Dbh., translates this word as 'good behaviour.' Chinese versions have the word pratipatti (Pali, patipatti) for pratipad. The word, prahana means 'relinquishment,' 'abandonment,' or 'rejection.' Therefore, it may be better to translate as 'application' or 'acceptance' as against the word prahana. The word pratipad means 'practice' or 'pursuance' of the teaching as distinguished from the mere theoretical knowledge of its wording. 251 tranquillity of mental intention, he enters (into the fifth stage).

[B] Indeed again. Oh! honorable sons of the Conqueror, a

Bodhisattva who has reached the fifth Bodhisattva-stage, having cultivated these elements of enlightenment and elements of the Path, and having thoroughly purified their intent; practising what is needed for the quest for a higher Path in the future; being supported by the power of resolution; never abandoning all the living beings out of his compassion and friendliness; accumulating necessary preparation of merit and knowledge; unwavering attention; accomplishing the skill in means; seeing the splendour of higher and higher stages; seeking the determination of

Tathagata, holding the power of mindfulness, thought, action and intelligence; having been of irreversible concentration of mind; knows as it is that [C] 'This is the Noble Truth of Suffering."*^^ He knows as it is

*^* DN. I. 189; n. 90, 304; III. 277; MN. I. 62, 184; II, 248; SN. V. 415; Sn. verse no. 229, 230, 267; Dhp. verse no. 190; etc. The four noble Truths (Ariya-sacca) are the briefest synthesis of the entire teachings of Buddhism, since all those manifold doctrines of the threefold Canon are included therein without exception. They are: the truth of SuflFering, the truth of the Origin of suffering, the truth of the Extinction of suffering, and the truth of the Eight-fold Path leading to the extinction of suffering. The fist truth teaches that all forms of existence whatsoever are unsatisfactory and subject to suffering {dukkha). The second truth teaches that suffering and rebirth, are produced by Craving {tanha). The third truth teaches that extinction of craving necessarily results in Extinction {nirodha) of rebirth and suffering, Nihbana. The fourth truth of the Eight-fold Path (maggd) indicates the means by which this extinction is attained. 252 that 'This is the Noble Truth of Origin of suffering.' He knows as it is that 'This is the Noble Truth of Extinction of suffering.' He knows as it is that 'This is Noble Truth of the Path leading to the extinction of suffering.'

He becomes skilful in conventional truth, in ultimate truth, in the truth of characteristics, in the truth of classification, in the truth of analyzing, in the truth of substance, in the truth of origin, in the truth of extinction and non-origination, in the truth of entering into the knowledge of the Path, and in the truth of origination of the knowledge of Tathdgata by accomplishing the gradual connections of all the Bodhisaitva-stages.

He knows the conventional truth by satisfying other living beings according to their mental dispositions. He knows the ultimate truth through comprehending (the principle) of all in one. He knows the truth of characteristic by knowing the individual and common characteristics.

He knows the truth of classification because he understands the determination"*^' of the divisions in the Teaching. He knows the truth of

*^^ BHSD (p. 516): Vyavasthana means 'respective determination' or 'differentiation' in. The Pali equivalent word 'vavatthdna,' derived from 'vi+ava+thd,' means 'determination, resolution, arrangement, fixing, analysis,' etc. (PTSD.) In its application to Insight meditation, this term occurred first in Patis.M. (I, p.53), but in a verbal form, as a past participle, in MN.(111). '(y assa dhcanmd anupada-vavatthitd honti', which means "these things (=the mental factors) were determined by him (i.e. Sariputta) successively." In Vism. (xx. 130), it is said: "The determining of the Truth of Suffering is 253 accomplishment by knowing the analysis of the aggregation, different elements and sense organs. He knows the truth of substance due to the knowledge of pressure of body and mind. He knows the truth of origin because of his association with the connections in the (six) states of existence. He knows the truth of destruction and non-origination because he tranquilizes completely all kinds of burning pains. He knows the truth of entry into the knowledge of the Path and the truth of non-duality and non-occurrence as he accomplishes the non-duality. He knows the truth of originating the knowledge of Tathagatas by accomplishing all the successive (re)births in the Bodhisattva-stages and the knowledge of all the aspects. This is so because he holds the power of knowledge by zealous application, not by the complete exhaustive knowledge (which is without remainder).'*^*

[D] Thus with his intellect accomplished by the knowledge and the skill in truth, he knows truly that all conditioned (things) are void, unreal, false and delusive, deceptive,*^^ fooling the ignorant. He has immense

effected with the determining of mind-and-body in the Purification of View."

*^^ 'Adhimuktijnana and Niravasesajhana': adhimukti (Pali adhimutti) means 'zealous application', 'attachment', etc. and niravasesa (Pali an+avasesd) means without any remainder, i.e. fully or completely. The first has been translated as 'confidential faith' by M. Honda.

439 The Chinese versions read 'visamvadaka' for ''avisamvadaka' meaning 254 compassion towards living beings, and the splendour of great friendship flashes forth.

[E] Thus he attains the support by the power of knowledge, concerns all living beings, longs for Buddha's knowledge, and observes the beginning and end of all conditioned things. Mass of the suffering of living beings grows, because of ignorance, craving; they are carried away by the stream of transmigration and not departed from the attachment of the aggregates. That mass of suffering has no Self, no Being, no Life- principle, no Nourishing principle, no Personality, and is bereft of Self or possession (lit. what pertains to the self). He knows, as it is, whether there is the breaking up, limit, or salvation of desire for non-existent delusion in future, or not.*""

[F] It occurs to him:- 'How surprising is indeed that these unwise ordinary men are bewildered due to ignorance. Their numberless bodies have been destroyed, are destroyed, and will be destroyed. They thus

(however still) do not produce any disgusting feeling with this decaying body. Immensely they increase the fetters of suffering. They do not turn away from great danger of the stream of transmigration. They do

'delusive, contradictory,' etc. See Glo-Dbh. p. 166.

**" Yatha ca anagatsyaiva asatsammohahhilasasya vyavacchedah priyanto nihsaranam ndstyasti ca... 255 not abandon the store of aggregates. They are not disgusted with the snake-like regions. They are not aware of (living in) a prison because of the passion for pleasure. They do not observe the six organs of sense as a deserted village. They do not abandon the obsessive propensity (which comes) from the attachment to 'I-ness' and 'Mine-ness'. They do not remove arrows of conceit and (wrong) view. They do not extinguish the flames of passion, hatred and delusion. They do not blow away the darkness of ignorance and delusion. They do not dry up the ocean of craving. They do not search for guide (lit. the caravan leader) with the ten powers. And those who are following a lot of bad thoughts, float in the ocean of transmigration which is full of sharks of various sinful thoughts.

[G] As they have no refuge, they experience intense distress. And they experience individually many sufferings such as birth, old age, sickness, death, grief, lamentation, pain, dejection and mental disturbance.

Alas! I, alone without a second, bring forth such a heap of necessary preparation of merit and knowledge for the sake of these living beings who are distressed by suffering, without leader, without protection, without refuge, without resting house, without safe place, blind, wrapped up in the egg shell of ignorance, and who are overcome by darkness.

When such a heap of necessary preparation of merit and knowledge is brought together, all these living beings would obtain an absolute purification, and finally they would arrive at the stage of unobstructed 256 knowledge with the powers of the Buddha/"'

[H] Whatever wholesome root he undertakes he does with the intellect accomplished thus by well observed knowledge in order to rescue all living beings, for the benefit of all beings, for the happiness of all beings, out of compassion for all beings, for the harmlessness of all beings, for the complete liberation, for attracting attention of all beings, for the purification of all beings, for the training of all beings, and for the perfect

Nirvana of all the living beings.

[I] The Bodhisattva who stands in this fifth Bodhisattva-st&ge

(called) 'Difficult to Conquer' becomes more mindful because of his non-

'"'MN. 12, 17; AN. X. 21. The Dasabala or the One who possesses Ten Powers (of a Perfect One) means the Buddha. There are described as knowledge of the following ten things: (l) what is so and what is not so; (2) results of actions; (3) various interests; (4) various reahns; (5) higher and lower faculties; (6) all destinations; (7) all states of meditation and concentration, how they are defiled, how they are purified, and how to emerge fi-om them; (8) past states of being; (9) the conditions of death and birth of other beings; (lO) the end of contamination. These ten kinds of knowledge power are sometimes equated with the comprehensive omniscience of Buddhas, the knowledge of all particulars. The term 'ten powers' typically refers to these ten powers of Buddhas, but there are also ten powers oi Bodhisattvas: (i) resolution; (2) deliberation; (3) becoming; (4) patience; (5) knowledge; (6) extirpation; (7) concentration; (8) presence of mind; (9) virtue; (lO) action. Another enumeration of the ten powers of Bodhisattvas gives (1) intent; (2) wiU; (3) application; (4) wisdom; (5) commitment; (6) means; (7) practice; (8) magic; (9) awakening; (lO) teaching. 257 loss (of memory). He becomes thoughtful due to his well determined knowledge. He becomes one with comprehension because he understands the meanings and the speech with hidden sense of the Scripture. He becomes the modest one because he protects self and others. He becomes the steady one because he does not abandon the restraints and the cultivation. He becomes the intelligent one because he well realizes by distinguishing proper and improper propositions. He becomes the one who has acquired knowledge because he is not led by others. He becomes the one who has acquired wisdom because he is skilful in the sentences distinguishing the meaningful and meaningless. He becomes the one who has obtained the accomplishment of supernatural faculty because he is skilful in accomplishing the mental practice. And he becomes the one who is skilful in means because he is in conformity with worldly people.

[J] He becomes tireless because he accumulates the necessary preparation of merits. He becomes ceaselessly energetic because of seeking for the necessary preparation of knowledge. He becomes the man of unwearied intention because he collects the necessary preparation of great friendliness and compassion. He becomes the zealous man of tireless search because he searches for (the ten) powers and (the four) confidences of Tathagata and (eighteen) characteristics unique to the 258

Buddhas.'"^ He becomes the man who has acquired the well accomplished attention because he accomplishes the creation and decoration of Buddha's realms; the man engaged in various meritorious deeds because he accumulates characteristics and minor characteristics; always the zealous one because he searches constantly for the physical, verbal, and mental adornments of Tathagata, he is the man disposed to great respect and service because he is obedient to all the Bodhisattvas and preachers of the

Doctrine; he is the man of undefeated mind because he behaves in the world endowed with the union of the thought of enlightenment and the skill in the great expedient; and he is the undistracted man at all times (lit. day and night) because he is engaged in maturing all the living beings.

[K] Being so engaged, he matures living beings with charity, speaking in a kind manner, action for the benefit (of others), and also with cooperation.''^^ He also matures living beings with manifestation of

**^ The etymology of the word Avenika is not known (CPD. p.231). However, the BHSD (p. 108) says that this word is a Pali idiom meaning 'pecuhar, individual, special', etc. Generally the word is compounded as a first member. The Chinese versions have rendered it into ^^ which means 'not the same' or 'specific,' or ^^S^ meaning 'not only different but extraordinary.' "Avenikabuddhadharma" is listed in Mvy. 135-153.

^^ These are the four Sangrahavastus (Pali sahgahavattu), 'the four objects of sympathies' or also called 'the four means of integration.' The fourth item, i.e. samanarthata, is disputable with the usage in PaU. According to Mahayanic inteT)retation, it is clarified with the meaning of 'adopting the state of the same aims' or 259 his material body, with preaching of doctrine, with revealing of the

Bodhisattva's course of conducts, with making clear the greatness of

Tathagatas, through showing the faults of mundane whirl, with lauding the knowledge of Buddhas, with the accomplishment of great supernatural

faculties, miracles and exertions to do various expedient deeds. Having thus engaged in maturing living beings, his mental process gets endowed with Buddha-knowledge, with the exertion in irreversible basic merit and the engagement in searching for supreme doctrine.

[L] All what goes on for the benefit of living beings in the world,

such as letters, scriptures, seals, numbers, calculations, working out

mathematical problems etc.; various works of elements and medical treatments; elimination of pulmonary consumption, epilepsy and 'being possessed' by a devil, repelling of the action of poison and goblin; entertainment of poem, dance, legend, music and history; accomplishment of villages, cities, gardens, parks, reservoirs, water pools, ponds, flowers and fruits, medicinal plants, groves, plantations; the discovery of gold,

silver, jewels, pearl, cat's eye gem, shell, stone, coral and a mine of jewels; entering into predictions based on omens of the moon, the sun,

planets, luminaries, stars, earth-quakes, animals, birds and dreams.

'cooperation' in order to integrate all beings. However, in the Pali literature, it is better used for denoting 'the state of equality' or 'equanimity'. For the details see footnote no. 82 in this work. 260 characteristics of all major limbs and minor limbs, marks of motion, minor-motion; and exertion, conduct of restraint, applications (of mentality), meditation, supernatural faculties, infinitude''^ and formless matters, ... also he accomplishes by his compassion all other abilities connected with not harmful or injurious, that produce the benefit and well-being of all the living beings in order to establish (all the living beings) successively in the Doctrine of Buddhas.

[M] To the Bodhisattva who stands in this Bodhisattva-stage

(called) 'Difficult to Conquer... (see the l" stage section [VV])... He reveres many Tathdgatas, Arahants and Perfectly Enlightened Ones. In the presence of them he worships with respect and reverence, he listens to, comprehends and holds the preaching of the Doctrine. Having heard

(them), he accomplishes through practice according to their power and application. And for the most part the Bodhisattva enters into ascetic life according to the teaching of those Tathdgatas. Having entered into ascetic life, he becomes a preacher"*^' of the doctrine as a holder of what

"^ Apramdna (Pali apftamanna) : It indicates the four Brahmavihdras, divine abodes. They are immeasurable kindness, compassion, joy, and equanimity (mettd, karund, muditd, upekkhd).

^^ Dharmabhdnaka (or bhanaka or bhdnaka) is a reciter or a preacher, and in the commentaries the word has acquired the specific meaning of a reciter of a section of the Canon, e.g., Dighabhdnaka, Majjhimabhdnaka, etc. The word bhdnaka is not mentioned 261 is heard. Moreover, he becomes a preacher of the doctrine as he obtains the conduct as he has heard, because he does not lose (the doctrine) for many hundred thousand million billions of world ages in the presence of many hundred thousand million billions of Buddhas. Of him who stands in this Bodhisattva-stagQ (called) 'Difficult to Conquer' these wholesome roots are blazed, purified, and become more brilliant for many world ages, for many hundreds world ages ..(see the 2°^ Stage section [EE]).... Just as. Oh! sons of the Conqueror, the gold when adorned with precious stones becomes brighter, purer, and becomes more radiant. Thus, Oh! sons of the Conqueror, a Bodhisattva who stands on this Bodhisattva- stage (called) 'Difficult to Conqueror' due to these wholesome roots, when deliberated (accomplished) by expedients and wisdom, are more heated, purified and become more brilliant, and become most invincible and deliberated since he accomplished the merit by exertion of knowledge.

Just as. Oh! sons of the Conqueror, the brilliant splendor of the moon, the sun, planets, luminaries, and stars cannot be diverted by the mighty winds and cannot be matched by the winds, in the same way, Oh! honorable sons of the Conqueror, the wholesome roots of the Bodhisattva who stands on this Bodhisattva-stage (called) 'Difficult to Conquer' which are endowed with deliberation by expedient, wisdom, knowledge, and mind, become

in the suttas but is found in the commentaries (EGB. 11. p.688). 262 invincible by all the Sravakas and Pratyekabuddhas, and cannot be matched by worldly (merits). For him the Perfection of Concentration is the most excellent among the ten Perfections, but it does not mean he does not practise the other (Perfections). He practises (other

Perfections) according to his power and application. This, Oh! honorable sons of the Conqueror, is a succinct elucidation of the fifth Bodhisattva- stage named 'Difficult to Conquer.' A Bodhisattva who stands here becomes for the most part the chief of the Tusita gods being successful and powerful to turn back the living beings from all the heretical fields and he is skilful to settle the living beings in truth. Whatever act .. (the rest is identical with the sentences in section [P] of the third stage until the end of the third stage, but here one should read 'thousand millions' for 'hundred thousands')

6. The Sixth Stage named Abhimukh!

[A] Vajragarbha Bodhisattva said 'Oh!, honorable sons of the

Conqueror, the Bodhisattva who has thoroughly fulfilled the Path of the fifth Bodhisattva stage enters into the sixth Bodhisattva-stage*^ He enters into the sixth (stage) by ten types of Tranquillity of things. By

*^ The Mtu. (I. p. 120) does not speak of anything particular about this stage. It states only that a Bodhisattva by association with the meditating ascetics (yogdcdras) and by developing samatha and vipasyand passes fromth e 5* to the 6* stage. 263 which ten? Namely, by tranquillity of signlessness of all phenomena, by tranquillity of absence of characteristic marks of all things, by tranquillity of non-origination of all things, by tranquillity of non-birth of all things, by tranquillity of detachment of all things, by tranquillity of primordial purity of all things, by tranquillity of the cessation of all Prapancas (i.e., looking upon unity as manifold) for all things,'*^' by tranquillity of neither acceptance nor rejection of all things, by tranquillity of all things in being

(like) illusions, dreams, reflected images, echoes, reflections of the moon in the water, or apparitions, by tranquillity of non-duality of existence or non-existence of all things. By these ten types of tranquillity of things, he enters into the sixth stage. He, observing thus, following along,*^* conforming himself to, and not being against all things in terms of their

The word Nisprapanca (or nippapahca in Pali) is one of the words which in Pali and BHS are very hard to define (BHSD. p. 3 80). The Chinese renderings (Br. and Sdh.) have '^^1^' which means 'without false statement' or 'beyond verbal designation'. The BHSD has the meanings: 'the state of an absolute mactivity,' 'without falsehood,' or 'without the error of false statement,' etc. However, in Dhp. (verse nos. 195, 254), we have ''papancabhirata paja nippapahca tathagatd"; papancasamatikkanta. Here, papanca means 'abundance, diffusiveness, error, vanity,' etc. This word is also translated by 'detriment, decay, delay', etc. for any of the evil conditions, such as evil desire, false doctrine, pride, which delay or hinder a man in his spiritual progress. This also denotes the Nirvana that is 'inexpressible' (nisprapanca), unconstitutional.

Ko-Dbh. reads anumargayan. 264 intrinsic nature, [having faith, going towards and against, not thinking of that, following, observing minutely,]'"' attains the sixth stage of

Bodhisattva (called) 'Face to Face' by his penetrating Anulomika-ksdnti*^^

(Conformable Forbearance), but not yet so much that he attains the gate to Anutpattikadharmaksanti (Forbearance of insight into the Doctrine of non-origination of things (by nature))/"^

[B] When he understands all the things in their self-nature, he observes the origination and disintegration of the world in order to fulfill

^"^ These phrases are not found in Chinese versions.

"*'" The word Anulomika-ksanti as one of the Dharma-dhydna-ksantis, means Conformable Forbearance. See also ERE. vol. n, p.751. M. Honda translated in his Ho-Dbh (p. 187), as 'conformable or preliminary knowledge.'

"**' The anutpattika-dharma-ksanti is a state in the career of a Bodhisattva when he adheres patiently to the doctrine of the non-origination of dharmas. Forbearance or patience is of three kinds: ©forbearance of suflFering; ©forbearance of insight into the Doctrine, and Q) forbearance of injuries. The first and the third types are well-known in religious thought, however, the second type perhaps peculiar to Mahaydna, is rather a subtle concept. It is further sub-divided into three- ®ghosdnuga-dharma-ksdnti, ® anulomiki-, and G) amitpattika-. Possin says, [ERE, (vol. 11, p. 751.)] "The name of patience applied to 'insight into the Law' is justified fi-om a double point of view: ® resistance and resignation of mind are necessary to the acceptance of the doctrine of the non-existence of the things: those who do not 'uphold the profound teaching' igambhiradharmaksdnti) are numerous; ® this estimate of the reality of things is an essential element of patience in the ordinary sense. 265 great compassion because he is guided by great compassion and is controlled by great compassion.

[C] He, observing origination and disintegration of the world, thinks as follows, "All the origins of worldly accomplishments are from attachment to self. The development of worldly accomplishments does not take place in those who have no attachment to self." He thinks thus,

"Therefore, indeed, their mind is intellectually infantile, attached to Self, covered by darkness of Ignorance, longing for Being and Non-Being, engaging in superficial (false) mental concentration, going forth along the wrong Path, acting by wrong views, accumulating conditioned states of merit, demerit, and immovability. Their mental seed conceived and planted by those conditioned states, imbued with depravity and clinging to existence, leads to birth, old age, death, and rebirth in future. Due to the field of deeds, the darkness of ignorance, the moisture of craving and the flow of egotism, the net of wrong views is grown, and the sprout of

Name and Form appear. Having appeared, it grows. When (the sprout of) name and form has grown. Five Sense-Organs come to existence.

From the interaction of the Five Sense-organs which came to existence, appears Contact. From the interaction of Contacts (with Sense-organs),

Sensation appears. From Sensation thereupon Desire appears. Then

Craving and Grasping increases. When Grasping is developed. Being comes into existence. When Being has appeared, the Five Aggregates rise up. Five Aggregates, after rising up, fade successively in five states 266 of existence. Having faded, (they) disappear. From fading and disappearance. Fever and Torment (appear). Because of fever and torment, all suffering, lamentation, pain, dejection and irritations arise.

And yet there is no one who collects them. From self-nature and impassivity they disappear. And yet there is no one who lets them disappear." Thus a Bodhisattva reflects upon the Dependent

Origination in its progressive order.

[D] He thinks as follows, "Not knowing the truth in the highest sense is called Ignorance.*" The fruit of action completed by ignorance

'" Vinaya, I. p. 1; MN. Ill, p.63; AN. II. pp. 1-4, etc. The system of Dependent Origination, Pratityasamutpada (or Paticcasamuppada in Pali), discovered by the Buddha and given by him as the comer stone of his doctrine, is the doctrine of the conditionality of all physical and psychical phenomena. The formula of Dependent Origination runs as follows:- (DAvijjd-paccayd sankhdra, Q)Sankhdra-paccayd vinndnam, OVimdna-paccaya ndma-rupam, ®Ndma-rupa-paccayd saldyatanam, ®Satayatana- paccayd phasso, ©Phassa-paccayd vedand, ®Vedand-paccayd tanhd, ®Tanhd-paccayd updddnam, ®Updddna-paccayd bhavo, ®Bhava-paccayd jdti, ®, ®Jdti-paccayd jar- dmaranam. For the full details see Vism. XVII.

''" AN. V. pp. 113-116. The causes of Ignorance are explained in AN: it has as its nutriment ©the (nivarana), covetousness, ill-v^ll, sloth and torpor, pride, doubt or skepticism, which in turn are nurtured by ® misdeeds of body, speech and mind, which spring from (3)non-restraint of the senses, ®a lack of precise awareness of disagreeable feelings, ©superficial reflection (ayonisomanasikdra), ©unbeUef, ®not listening to the Dhamma, and ®not firequentingth e holy ones. 267 is Conditionings (or Karmic formations). The first mentation based on

Conditionings is Consciousness. The Four Aggregates'*^* arising together with consciousness stand for Name and Form.'*'' The development of name and form stands for the Six Sense-organs (or Bases).""^ The conjunction of three (elements), that is, sense faculties, objects, and consciousness becomes tainted Contact.'*" Born together with contact is

Sensation. Clinging to sensation is Craving. Craving develops into

Grasping. Tainted action issuing from grasping is Becoming. The rising up of aggregates as natural result of acts is Birth.'*'^ The

This is the four great physical elements: pathavT-dhatu, dpo-, tejo-, and vayo-.

This is the combination of the mentality(rt«/wa) and corporeality(rw/7«),the mentality should be understood as the three mental skandhas excluding vijMna: feeling (vedana), perception (samjna) and volitions (samskdra).

'*'^ These are eye, ear, nose, tongue, body, and mind.

'*" SN. II, p.72; IV, p.67, p.86. The texts say: "Due to the eye and the visible..., the mind and the object of thought, there respectively arise visual consciousness..., mental consciousness. The conjunction of the three (Trikasannipdta) is Contact."

'*'^ SN. II. p.3. Grasping is exasperated desire, or passion which is expressed by ©sensual grasping (kdmopadana), ©grasping false views (drstyupddana), ®blind belief in the efficiency of vows and rites {silavratopdddnd), ©belief in personalistic ideas {dtmavddopdddna).

*^^ Here the Birth is merely the appearance of new skandhas. the skandhas of a 268 maturation of aggregates is 014 age. The destruction of aggregates of an old person is Death. Grief is distress of heart of a stupefied one with affectionate attachment when he is going to die and pass away. Crying out in grief is LamentatijHpf- PtWn is falling down of the five sense organs.

Dejection is the falling d"own fjf views in the mind. Torment is taking place as a result of much pain and dejection. Thus this aggregate of pain and tree of suffering come int4 existence, without doer or knower." He thinks thus: "From attachment to doer, actions are conventionally cognized. Where there is no doer, there no action exists in the ultimate sense.

[E] He thinks as follows:- 'What belongs to the triple world, that is

(of) mere mind.'^^

new existence, since Buddhism is essentially a denial of an individddl IvlliltoQ-

^'^ It is Avicfya which clings to a doer, so when avidya does not arise, activities (^motivations) are not perceptively reached, i.e. perception (vijndna) does not perceive them. Then perception is the conventional mind-only which is tantamount to the three realms. **' Ro-Dbh. p.49; Taisho. 9, p.558b: The source of the 'citta-mdtra' theory is often sought for in this passage. Strictly speaking, however, this passage teaches only the dependence of the phenomena on the Citta. Still there is no doubt that the citta-matra theory and the Vijnanavdda have their starting point in this passage. H. Nakamura says, [EB (p. 199)], that it is in order to exhort disciples to practise meditations, a sort of that all the universe is nothing but the outcome of Mind {cittamdtraka) is strenuously taught. 269

[F] All the twelve elemehts of Becoming, analyzed and explained by

Tathagata, are also based on the mind. By what reason? When mind connected with affection towards a thing, is produced, that is consciousness, (and) the 'thing' is conditioning. The delusion of conditionings is Ignorance. Name and form are born with ignorant mind.

The development of Name and Form is the Six-senses. Contact is connected with the six-senses. Sensation is born with contact. Craving is the obsession with sensation. Grasping is the unrelenting seizing of what is picked up by craving. The conjunction of these elements of existence is Becoming. The emergence of becoming is Birth. The full development of birth is Old age. The end of old age is Death.

[G] There ignorance produces two kinds of result. Being at the basis, it deludes living being, and gives the cause for development of conditionings. Conditionings also have two kinds of result. They develop'*^^ the future maturation of consciousness, and give the cause for development of consciousness. Consciousness also has two kinds of result. It makes the continuity of existence (i.e. rebirth), and gives the cause for development of name and form. Name and form also have two kinds of result. They make support of each other, and give the cause for development of the six senses. The six senses also have two kinds of result. They show differentiation of their own objects, and give the

^^ Ko-Dbh has 'shows {adarsayaUy for 'makes.' 270 cause for development of contact. Contact also has two kinds of result.

It creates contact with objects of sense, and gives the cause for development of sensation. Sensation also has two kinds of result. It creates reception of what is desired, what is not desired and what is

neither desired nor undesired, and gives the cause for development of

craving. Craving also has two kinds of result. It creates the attachment to attractive things, and gives the cause for development of grasping.

Grasping also has two kinds of result. It creates bondage with

defilements, and gives the cause for development of being. Being

(rebirth) also has two kinds of result. It creates the basis for (entrance

into) other births and states of existence, and gives the cause for

development of birth. Birth also has two kinds of results. It creates

emergence of aggregates, and gives cause for development of old age.

Old age also has two kinds of result. It makes ripening of organs of

sense, and gives the cause for development of death. Death also

produces two kinds of result. It creates destruction of conditionings

through incomplete knowledge and non-annihilation.

[H] Here 'Conditionings are caused by ignorance' means the causal

state of ignorance does not cut off but supports**^ conditionings.

'^^ The word anupastambha should be translated in positive sense (anu+upastambha), even if it looks like negative form (an+upastambha). Unlike the classical Sanskrit this word is not lengthened as anupastambha. 271

'Consciousness is caused by conditioning' means that the causal state of conditionings does not cut off but supports consciousness. 'Name and

Form are caused by consciousness' means that the causal state of consciousness does not cut off but supports Name and Form. (The same is of the rest).... 'Old age and death are caused by birth' means that the causal state of birth does not cut off but supports old age and death.

'The extinction of conditionings is due to the extinction of ignorance' means the calmness and non-supporting'*^'* of conditionings due to the absence of the causal state of ignorance. (The same is of the rest)....

'The extinction of old age and death due to the extinction of birth' means old age and death are tranquilized and unsupported.

[I] Here ignorance, craving and grasping are the continuation of the path of affliction. Conditioning and being are the continuation of the path of action. The rest are the causes of continuation of the path of misery. The preceding (past) and the succeeding(future) annihilated through analysis is the destruction of those paths. Thus these three paths having no self and no any element related to self by nature, are like a hollow reed which is born without any existing substance and which is also destroyed without any association of destructive substances.

The word anupastambha here, however, is used in negative sense meaning 'not support (them)' or 'non-establishment'. 272

[J] Indeed again it is said that 'conditionings are caused by ignorance..., this is connected with the past. Concepts from consciousness up to sensation, are connected with the present time.

Those from craving up to being, are connected with the future. Here after there is continuation of threefold course. There is the extinction of conditionings due to the extinction of ignorance; this is the cutting off of their connection. (The same is true of the rest.)

[K] Indeed again the state of three sufferings is on the basis of the twelve elements of becoming. Therein, (the elements) from ignorance, conditioning, up to six senses constitute the suffering that is due to conditioning. Contact and feeling constitute the suffering that is due to pain. The rest of the elements of being constitutes the suffering that is due to disintegration. The extinction of conditionings through the extinction of ignorance means the cutting off of the three sufferings. The same is true of the rest.

[L] The phrase 'conditionings caused by ignorance' means the nature of conditioning being produced by causal relations and efficient cause. The same is true of the rest. The phrase 'extinction of conditionings due to the extinction of ignorance' refers to non-existence of conditioning. The same is true of the others. The phrase

'conditionings caused by ignorance' refers to the bondage (series) of origination. The same is true about the other phrases. The phrase 'the extinction of conditionings due to the extinction of ignorance' refers to 273 the bondage of disappearance. This is true of the rest. The phrase

'conditionings caused by ignorance' refers to examining it according to existence. This is true of the rest. The phrase 'the extinction of conditionings from extinction of ignorance' refers to examining it according to annihilation. This is true of the rest.

[M] Thus he observes the tenfold origination by dependence forward and backward (reversed). The tenfold origination is in terms of the continuum of the elements of being, of being all together in one mind, of non-interruption of one's own action, of absence of mutual isolation, of the procession of the three courses of (affliction, action and suffering), of connection to past, present and future, of accumulation of the three kinds of suffering, of production by (material and efficient) causes, of bondage

(series) of origination and destruction, and in terms of contemplation of being"**' and annihilation.

[N] When he thus examines the tenfold origination by dependence to be without self, without being, without life, without individual, inherently empty, free from doer and perceiver, without lord, non-depending on cause and condition, void of self-nature, serene by its own nature, the

^^ Instead of "abhavaksayatapratyaveksanatasca,' Ko-Dbh has 'bhdva-\

"^ Ko-Dbh and Chinese versions omit six words, 'asvdmika hetupratya- yadhinatah.... prakrtya. 274 entrance of liberation by emptiness becomes manifest (to him). When he thus suppresses the self-nature of factors of being and resorts to absolute emancipation, no sign of any thing is produced to him, therefore, the entrance of emancipation without mark becomes manifest to him. In him who has entered into emptiness and signlessness, no desire whatsoever arises except for the full maturing of living beings led by the great compassion. Thus the entrance of emancipation without aim becomes manifest to him. He, cultivating these three entrances of emancipation, is devoid of the notion of self and other, devoid of the notion of doer and perceiver, and devoid of the notion of being and non-being.

[O] All the more, he, being lead by great compassion, exerts himself to perfect to attain the factors of enlightenment which he has not yet attained. He thinks thus: "conditioned (thing) occurs from union; it does not occur without union. Conditioned (thing) occurs from concord; it does not take p\a{ without assemblage. Having known many faults of the fabricated states of conditioned (things), we should cut off their union and their concord. But for the sake of the perfect development of living beings, we should not go to the ultimate cessation." Thus, Oh! sons of the Conqueror, when he examines that conditioned (thing) is defiled by many faults, deprived of self-nature, neither originated nor destroyed by nature, the dwelling in the supreme virtue of wisdom named 275

Asahgajnanabhimukha (Facing Unattached Knowledge)''^' is manifest in combination with splendor because he accomplishes great compassion and non-abandoning the mass of living beings. He, endowed with such knowledge and illuminated by dwelling in the supreme virtue of wisdom, collects causes which bring about elements of enlightenment, but he does not abide in an association with conditioned (things). He also observes that conditioned (things) are tranquil by their self-nature, but he does not settle down there because he has not yet fulfilled the elements of enlightenment.

[P] The Bodhisattva who stands in this Bodhisattva-stage (called)

Face to Face, realizes the concentration of Bodhisattva called 'Entry into

Emptiness.' To him the following concentrations are produced: 'emptiness of self-nature, emptiness of absolute reality, supreme emptiness, great emptiness, emptiness of union, emptiness of accomplishment, non- conceptual emptiness according to reality, emptiness of concern, emptiness of disconnection and non-disconnection.' With these ten entries of concentration on emptiness in the forefront, a hundred thousands of varieties of concentration are presented to him. Thus hundred thousands of entries on concentration without mark and hundred thousands of entries on concentration without wish are presented (to him).

*^'^ Da.bhu has sahgajmnabhimukha, but it must be a misprint for 'asaftga- 276

[Q] Furthermore the Bodhisattva who stands in this Bodhisattva-

stage (called) Face to Face, fully develops the unbreakable intentions,

certain intention, good intention, profound intention, unretreating intention, unrelenting intention, pure intention, endless intention, intention to seek for knowledge, and intention to perfectly unite the expedient

means and wisdom.

[R] These ten intentions of the Bodhisattva are well adapted to the enlightenment of Tathagatas. He has also heroic energy not to be turned back by all heretical disputations; he has attained to comprehension of the

stage of knowledge; he is turned away from the stages of Srdvaka and

Pratyekabudhha, completely faces the Buddha's knowledge; he is invincible for all the performances of evil and impurity; he abides well in the splendour of Bodhisattva's knowledge; he practises well the performance of principles of emptiness, signlessness, and desirelessness; he is endowed with deliberations on expedient means and wisdom; and he is filled with accomplishments of the conditions favorable to enlightenment.

He, standing in the Bodhisattva-stage (called) Face to Face, produces the third accurate and conformable acceptance'*^* of these doctrines because

^^ D.T. Suzuki, in SLS (pp. 126-7), translated it as 'intellectual receptivity' or 'being ready in advance to accept knowledge,' and explains that Ksdnti meaning 'patience,' here, does not mean 'to endure or to suffer patiently.' He also refers to the preliminary stage leading to jmna to make up the 16 cittaksanas. SukhSvaffvyuha, [SBE (p.51)l. 277

his dwelling in supreme virtue of wisdom is more excellent and he agrees

properly with (those principles) and does not disagree with them.

[S] To the Bodhisattva who stands in this Bodhisattva-stage (called)

Face to Face many Buddhas become visible ... (see S"" stage section [M])...

Having heard the teachings, he properly is endowed with splendor of

concentration, wisdom and knowledge and holds them by practice. He

mostly obtains the store of teachings of Tathagata. When he stands in this Bodhisattva-stage (called) Face to Face, the roots of wholesome

deeds become more and more purified and splendid for many world-ages, many hundreds of world-ages ... (see 2"^ stage section [EE])... Just as.

Oh! honourable sons of the Conqueror, gold set adorned with cat's-eye- gems becomes more and more purified and splendid, similarly. Oh! honourable sons of the Conqueror, the roots of wholesome deeds of a

Bodhisattva who abides in this Bodhisattva-stage (called) Face to Face, deliberated by expedient, wisdom and knowledge, become more and more purified and splendid, and furthermore, go to tranquil and invincible states.

Just as. Oh! sons of the Conqueror, the light of the moon refreshes the

mentions the three kinds ofksdnti- ®ghosaugd- : 'ksdnti in sounds' is to listen to the oral teaching of the Buddha to accept it without fear of hesitation and to abide in it whole­ heartedly. ®anulomiki-: 'Ksanti of obedience' is to reflect upon the nature of things, and truthfiilly penetrating into it, to keep the mind pure and serene. Oanutpattika-dharma: 'Ksdnti in the unborn nature of existence.' cf For details see foot note no. 165 and no. 452 in this thesis. 278 bodies of living beings and is invincible by the circles of winds from four directions, similarly. Oh! honorable sons of the Conqueror, the roots of wholesome deeds of a Bodhisattva who stands in this Bodhisattva-st&ge

(called) Face to Face, tranquilize and cool off the flames of afflictions of many hundreds, thousands, millions, billions of living beings and become invincible for the four Mara-domains.''*^ For him the Perfection of

Wisdom is the most excellent among the ten Perfections, but it does not mean he does not prectise the other (perfections) but does according to his power and application. This, Oh! honorable sons of the Conqueror, is

a succinct elucidation of the sixth Bodhisattva-stage named Face to Face.

A Bodhisattva who stands here becomes mostly the king of gods (called)

Stdnirmita being successful and powerful to quiet conceits of living beings; and he is skilful in turning back living beings from the phenomena of

conceit. He can not be distracted by the interrogations of all Sravakas.

And he is skilful in introducing to living beings (the teaching of)

Dependent Origination. Whatever act... (the rest is identical with the

sentences in section [P] of the 3"* stage until the end of 3"* stage, but

here one should read ''hundred thousand million'' for ^hundred thousand.^)

^^ They are klesa-mara, skandha-, mrtyu-, and devaputra-. 279

7. The Seventh Stage named Durangama

[A] Vajragarbha said. Oh! honourable sons of the Conqueror, the

Bodhisattva who has well fulfilled the path of Bodhisattva in the sixth

Bodhisattva-stage enters into the seventh Bodhisattva-stage. He enters into (the 7' stage) by tenfold special undertakings on the Path which are accomplished by skill in means,"*™ (transcendent) wisdom and knowledge.

What are these ten? Namely, his mind is well trained in which concentration is characterized by emptiness, signlessness and desirelessness, yet he collects the great provisions of merits and knowledge. He enters into the state of selflessness, absence of real existence, absence of life, and the absence of individuality of all things, yet he does not give up the accomplishment of fourfold limitless mind.'*'^

He practises the Perfections which increase the meritorious things, yet he is not attached to anything. He attains the detachment from all the things belonging to the triple worlds, but (still) he accomplishes

DN. (Ill, 220) Updyakausalya: For the details see footnote no. 172.

^^^ The word sattva, derived from root 'a*' meaning 'to be or exist,' is better to be translated as 'real existence' being an abstract noun.

''^^ They are called the four Brahmavihdras or four Boundless States (appcmanfki), viz., Loving-kindness (metta). Compassion (Karund), Joy (muditd), and Equanimity (MpeM/ia). See also footnote no. 174. 280 establishment'*" and adornment of triple worlds. He becomes completely calm and tranquil due to the removal of all the flames of defilements, but

(still) he undertakes the accomplishment of extinction of the flames of afflictions, hatred and defilements of all the living beings. He realizes

(that all things have) non-duality in their natures with regard to exist and non-exist just like illusions, mirages, dreams, reflections (on mirror), echoes, moon in water, reflected image, and apparitions, yet he accomplishes whole immeasurable intentions which are not partial in works and deeds. His mind is well cultivated in realms and paths, as wide as empty space, yet he accomplishes the establishment and adornment of

Buddha-realms. He comprehends that all the Buddhas are (in the state of) Reality-Body in their natures, yet he accomplishes establishment and adornment of marks and minor marks of the material (=physical) body of

Buddhas. He believes that the voice of Tathagata is beyond expressible, devoid of harsh sound, and ultimately tranquil by nature, yet he undertakes the production of pure adornment which distinguishes all the elements of sounds (to communicate with all beings). In a single instant he enters into the Venerable Buddhas' awareness of past, present, and future, yet he penetrates the distinctions of various characteristics, of many ages, and intentions of all living beings. Indeed again. Oh!

473 BHSD p.486. 'F/ + sthapayari' becomes "vithapana" but it does not mean 'non-fixation' or else. 281 honourable sons of the Conqueror, it is said that he has entered into the seventh Bodhisattva-st&ge with these ten special undertakings on the Path, made of skill in means, wisdom and knowledge.

[B] The Bodhisattva who abides in the seventh Bodhisattva-stage enters into infinite realms of living beings. He enters into the infinite acts of Venerable Buddhas which are for maturing and training all living beings. He enters into infinite world-regions. He comprehends infinite purification of Buddha-realms due to Venerable Buddhas. He comprehends infinite variety of phenomena. He comprehends infinite realization of knowledge of the Venerable Buddhas. He comprehends infinite methods of calculating the world-ages. He comprehends the

Venerable Buddhas' infinite awareness of three periods. He comprehends infinite special differences of confidential faith of living beings. He comprehends infinite manifestations of varieties of Venerable Buddhas' physical bodies. He comprehends infinite varieties of intentions and sense organs of living beings. He comprehends immense satisfaction of living beings caused by uttering sweet sounds of Venerable Buddhas. He comprehends immense varieties of mental actions of living beings. He comprehends the following of the limitless progress of the Venerable

Buddhas' knowledge. He comprehends the infinite varieties of application to the way of deliberation of ^Vava^a-vehicle. He comprehends the infinite manifestations at the teaching of the path of

Venerable Buddhas. He comprehends the infinite consummation of the 282 attainment of Pratyekabuddha's vehicle. He comprehends immense elucidation of entrance into the ingress to profound knowledge of

Venerable Buddhas. He comprehends immense exertions of Bodhisattva to the course of conduct of Bodhisativas. He comprehends the Buddhas' infinite teachings of entry into the assembly of the Great Vehicle.

[C] He thinks as follows: "Thus indeed, it is the sphere of

Tathdgatas, Arhants and Perfectly Enlightened Ones. It is not easy to count it (even) for hundred thousand millions of world-ages (or even) for hundred thousand million billions of world-ages. We should establish the sphere of all the Venerable Buddhas and should effortlessly fulfill it without vain thought and discrimination."'*^'* He who is expert in thoroughly conceived knowledge, becomes firmly established in the special understanding of the Path which is made up of skill in means and wisdom which is always applied.

[D] Even a moment, he does not leave accomplishment of the Path.

He walks while engaging in accomplishment of knowledge. Though standing, sitting, lying down, sleeping, he being free from obstructions and following all the proper conducts, is never separated from the thought

Anabhogatah. establishing spontaneously, without {yi)kalpa and without nimitta.

Tistannapi nisanno api sayano api svapnantaragato api. 283 of awareness.''^^ When his mind is roused (for the enlightenment), the

fulfilment of the Ten Perfections of Bodhisattva takes place. By what

reason? Because the Bodhisattva, proceeded by great compassion,

develops the thoughts (for enlightenment) occurring again and again for

attainment of Buddha's doctrine and for Tathdgata's knowledge.

Giving to the living beings his own roots of wholesome deeds, is the

Perfection of Charity of the Bodhisattva who is in search for Buddha's

knowledge. Extinguishing of the burning in the form of afflictions is his

Perfection of Morality. Forbearance for all the living beings, preceded by

compassion and friendship, is his Perfection of Forbearance. Tirelessly

undertaking and exerting meritorious things further and further is his

Perfection of Effort. Following the Path without being regretful, not

leaving it aside, and proceeding towards the knowledge of Omniscient, is

his Perfection of Concentration. The Tranquillity towards non-origination

of all the things by nature is his Perfection of Wisdom. Accomplishment

of immense knowledge is his Perfection of Skill in means. Accomplishing

and pervading into knowledge by further and further vow is his Perfection

of Vow. The state of the Path not being broken by groups of evil ones

in the form of all heretical disputants, is his Perfection of Power. The

'*^* These are called 'Iriydpathas.' There are four 'ways of movement' or 'bodily postures': walking, standing, sitting, lying down. In the Satipatthdna-sutta, they form the subject of a contemplation and an exercise in mindfulness. 284 accomplishment of knowledge of all the doctrines as they are, is his

Perfection of Knowledge.'*''

Thus, Oh! honourable sons of the Conqueror, ten Perfections of the

Bodhisattva who stands in the Bodhisattva-stage (called) Going-Far, are fulfilled in each and every moment. In the same way, the four ways of hospitality are fulfilled,'*'* and the four sustaining powers,'*'^ the thirty- seven doctrines which are helpful to enlightenment,'***' and the three gates to liberation,'**' in short, all dharmas which are the elements of complete enlightenment are fulfilled in each and every moment.'**^

'*" These are the definition often Perfections that shows in the Da.bhu.

'*'* Four Sahgrahavastus. for the details, see foot-note no. 82 in the first chapter of this thesis.

They are prajnadhisthdnam, satyddhisthanam, klesatydgddhisthdna, and duhkhaparisuddhyadhisthdna.

'***' For the Ml details, see footnote no. 152.

'**' Trini vimoksamudhdni (three doors to liberation) are:- (1) All things are deviod of a self (=emptiness). (2) There are no objects to be perceived by sense-organs (=signlessness). (3) No wish of any kind whatsoever remains in the being's mind, for he no longer needs to strive for anything (wishlessness).

'**^ As to the varieties of bodhipaksds, there are four kinds: (l) based on mahdydnacarydparamitas, (2) based on the living beings to be taught and converted, to practise catvdrisamgrahavastuni, (3) based on klesdvaranavisodhana; (4) based on jfidndvaranaparisuddhi. 285

[E] After this, Bodhisattva Vimukticandra said to Bodhisattva

Vajragarbha. "Oh! honorable son of the Conqueror, are these elements of

Doctrines which help the enlightenment of the Bodhisattva who stands in this seventh Bodhisattva-staLge fulfilled only in each and every moment (in this T"" Bodhisattva-stage) or they are fulfilled in all the ten Bodhisattva- stages?"

Vajragarbha said: "Oh! son of the Conqueror, all the elements of doctrines which help the enlightenment of Bodhisattva are fulfilled in each and every moment in all the ten Bodhisattva-stages, but especially they are increased in this very seventh Bodhisattva-stage. By what reason?

Because, Oh! honourable son of the Conqueror, this Bodhisattva-stage fulfills the course of conduct involving effects and approaches the course of conduct in knowledge and mystic knowledge.

And again indeed. Oh! son of the Conqueror, in the first

Bodhisattva-stage all the elements of enlightenment are fulfilled in each and every moment by acquiring all the vows; in the second (stage), by removal of the stains of the mind; in the third (stage), by increasing the vow and by acquiring the splendor of the doctrines; in the fourth (stage), by entry into the Path; in the fifth (stage), by following all the matters in triple worlds; in the sixth (stage), by entry into the gate of the profound doctrine; and in this seventh Bodhisattva-stage, all the elements to enlightenment are fulfilled each and every moment by establishing all the doctrines of Buddha. 286

[F] By what reason? Which elements involving efforts for accomplishment of knowledge are produced by Bodhisattva beginning with the first Bodhisattva-stage up to the seventh Bodhisattva-stage, all these

(elements of enlightenment) are completely produced without effort beginning with the eighth Bodhisattva-siage up to the final end. Just as.

Oh! honorable son of the Conqueror, the gap between two world-regions,

namely the world-region having partially purified intention and the world-

region having completely purified intention,'**"' is difficult to be surpassed

and cannot be surpassed easily unless by one who holds the great power

of supernatural faculty. In the same way. Oh! honorable son of the

Conqueror, the gap of the course of Bodhisattva's conduct which is

partially purified is difficult to be surpassed and cannot be surpassed

easily except by one who holds the powers of great vow, skill in means,

wisdom and supernatural faculty."

Vimukticandra said; "Should the course oi Bodhisattva's conduct in

the seventh Bodhisattva-stage, Oh! honorable son of the Conqueror, also

be understood as mingled with afflictions, or as pure?"

Vajragarbha said; "Beginning with the first Bodhisattva-stage, Oh!

honorable son of the Conqueror, all the courses of Bodhisattva's conduct

"^^ Grammatically there is inconsistency. It would have been better had there been the reading dvyorlokadhatvoh samklestavisuddhasayalokadhdtvoh ekdnta- parisuddhasaya-lokadhdtvah by changing the Nom. sg. form into Gen. dual form. 287 should be understood to be free from defilements of afflictions due to predominant influence of development towards enlightenment, but because of being even with the Path that accords to their station, up to seventh stage it can not be said the practice of Bodhisattva-st&ge which has completely transcended afflictions. It is like, Oh! honourable sons of the

Conqueror, a king who stands predominant among the universal kings, mounts on the divine foremost elephant and marches over four continents.

He recognizes people's misery, poverty and faults mingled with impurity, but he is not smeared by those defilements and faults of people.

Nevertheless, he has not far gone totally beyond the state of human being.

Having relinquished the human body, if he is born in Brahman's world, he ascends to the Brahman's palace, sees and roams along one thousand world-regions with little effort. He manifests an appearance of Brahman, and then he cannot be called a human being.

Just so. Oh! honorable son of the Conqueror, beginning with the first stage, a Bodhisattva, riding on the vehicle of the Perfections, roams along all the worlds and knows the faults having defilements, but he is not smeared by those faults as he mounted upon the right Path. Nevertheless it should not be called as having crossed over all the faults connected with the defilements of the world. Having given up the conducts involving all efforts in the seventh stage, he enters into eighth

Bodhisattva-st&ge. Then mounted on the completely purified

Bodhisattva-Wehicle, he roams over all the worlds, and knows all the 288 faults mingled with impurity of worldly people, but he is not smeared with those faults as he has crossed over the worldly deeds.

Again, Oh! honorable son of the Conqueror, a Bodhisattva who stands in this seventh Bodhisattva-stage mostly overcomes the mass of all the defilements preceded by passion etc. The Bodhisattva who practises in this Bodhisattva-st&ge (called) Going-Far should not be said to be free from afflictions or otherwise. Why? He should not be said to be afflicted as all the defilements do not arise, (yet) he should not be said as he is not afflicted, because he longs for Tathagata's knowledge and has not yet completely fulfilled his aspiration."

[G] The Bodhisattva who stands in this seventh Bodhisattva-steige is endowed with bodily acts purified by resolute intention. He becomes endowed with verbal acts and mental acts purified by resolute intention.

He also gets beyond all the ten unwholesome paths of action that are disapproved by Tathdgatas. He goes constantly along these ten wholesome paths of action praised by the Perfectly-Enlightened-One. All the worldly practical skills of arts and crafts that he accomplished in the fifth Bodhisattva-stage, become operated thus to him without effort (in the seventh stage). He is esteemed as a preceptor in a triple thousand great thousand world-regions. Excluding Tathdgatas, Arahants, Perfectly

Enlightened Ones, and the Bodhisattva who has reached the eighth stage, no one can be equal to him in terms of intention or exertion. All 289 meditations, concentrations, attainments,'**'* supernatural faculties, and liberations present in front of him in the forms of cultivation, but they are not so completely produced in their maturity, just as in the eighth

Bodhisattva-stdige, the power of wisdom, means, and practice in producing the thoughts (of enlightenment) of the Bodhisattva who is standing in this seventh stage, is fulfilled. And he obtains the fulfilment of all the elements of enlightenment to even greater degree than before.

[H] He, standing in this seventh Bodhisattva-stAge, attains

Bodhisattva's concentrations called 'Well deliberated investigation,'

*^ The word, samapatti, literally means 'coming together', 'meeting', 'mental coUectedness', 'completion'. Technically it means 'attainment' and practically is a synonym of dhyana. In Chinese it is interpreted as #^: "through the effort of equilibrium, the state ofsamddhi is reached." There are four Samapattis (#S) belonging to the world of No-form (arupaloka):- (I) Akdsdnatya-dyatanam (^^^^): When the mind, separated from the realm of form and matter, is exclusively directed towards infinite space, it is said to be abiding in this form of concentration. (2) Vijndnanantya-(MM^^My. When the mind going beyond infinite space is concentrated on the infinitude of consciousness it is said to be abiding in this Samapatti. (3) Akincanya- (MfJf^M): When the mind going even beyond the realm of consciousness finds no special resting abode, it acquires the concentration called 'knowing nowhere to be.' (4) Naivasamjndndsamjnd-0^^,$^^^^.M). The first three Samapattis are designated from the disciplinary point of view of the yogin himself, while the fourth gains its title in regard to the nature of the concentration which is neither in the sphere of mental activities nor out of it. 290

'Careful considered meaning; Eminent intellect; Store of differentiation of meanings; Analyzation of all the meanings; Well established on firm base;

Entrance to knowledge and supernatural faculty; Preparation of the realm of idea; Praise of Tathdgata', and a concentration called the 'Gate of transmigration and Nirvana through concealing various meanings.' He fulfils the ten hundred thousands concentrations preceded by these ten concentrations which are the doors to the great knowledge of supernatural faculty which purify the stages.

[I] He becomes one who has surpassed the stages of Sravaka and

Pratyekahuddha because he obtains these concentrations fully purified by skill in means and wisdom, and because of the power of (Buddha's) great compassion. He becomes in front of the stage of contemplation with wisdom and knowledge.

[J] The unlimited bodily acts of the Bodhisattva who stands in the seventh Bodhisattva-stage arise without any (specific) cause; his infinite acts of speech and of mind arise without any (specific) cause; and (his acts are) well purified and illumined by intellectual receptivity to the truth of the non-origination of things.'*^'

Vimukticandra said; "Do the infinite physical, verbal and mental acts of a Bodhisattva who stands in the first Bodhisattva-stage, Oh! honorable son of the Conqueror, surpass all the courses of conduct of Srdvakas and

4«5 For the iiiU details, see footnote numbers 165, 451 and 497 in this thesis. 291

PratyekabuddhasT'

Vajragarbha said, "Yes, they do. Oh! honorable son of the

Conqueror, but that is because of the magnitude of his intense acceptance of Buddha's doctrine, and not by his own conscious contemplation.

However, a Bodhisattva in this seventh stage becomes invincible for

Sravakas and Pratyekabuddhas because he attains a contemplation in the sphere of his own intellect. It is like. Oh! honorable son of the

Conqueror, a prince born in a royal family, endowed with royal characteristics. As soon as he is born he excels a group of all ministers by predominant influence of his royalty, not by a deliberation of his own intellect. However, when he grows up then he goes beyond the conducts of all the ministers by holding the power of his own intellect. Just so,

Oh! honourable son of the Conqueror, as soon as a Bodhisattva makes up his mind (to obtain Enlightenment) he surpasses all Sravakas and

Pratyekabuddhas by the greatness of his resolute intention, and not by deliberation of his own intellect. But a Bodhisattva who stands in this seventh Bodhisattva-stage goes beyond the conduct of all Sravakas and

Pratyekabuddhas because he abides in the greatness and the sphere of preeminence of his own knowledge.

[K] Indeed again a Bodhisattva who stands on this seventh

Bodhisattva-stagQ attains profound, unattached, inconspicuous physical. 292 verbal and mental acts'*** But he does not give up a zealous exertion to search for further eminence. By this zealous exertion for (further eminence) he reaches an extinction, but he does not make it his final realization."

[L] Vimukticandra said. "From which stage does a Bodhisattva arrive at extinction?" Vajragarbha said. "Beginning with the sixth stage,

Oh! honorable son of the Conqueror, a Bodhisattva enters into extinction.

And the Bodhisattva who stands in this seventh Bodhisattva-st&ge enters into and comes back from extinction in each mental instant, but it should not be said that an extinction is realized personally. Therefore, it is said that he is endowed with unthinkable physical, verbal and mental acts.

It is a wonder how a Bodhisattva dwelling in the ultimate reality, still does not realize an extinction personally. Just as. Oh! honourable son of the Conqueror, a man who is skilled in characteristics of the great ocean; knows the characteristics of water; is learned, distinguished, intelligent, and endowed with investigations related to that (ocean); when he is mounted on the vessel of the Mahdydna in that great ocean, he becomes skilful in navigation and familiar with the currents, but he is not

'*** Apracdra, inconspicuous act.

Bhntakotivihdra; 'bhuta' means 'what has been,' that is to say, 'real.' Therefore, the real stage {koti) means 'uUimate reality.' For the details, see footnote no. 180. 293 affected by the dangers of water in the great ocean. Just so. Oh! honourable sons of the Conqueror, a Bodhisattva who stands in this seventh Bodhisattva-stage enters into a great ocean of knowledge of the

Omniscient, rides on Ma/ja;;a«a-vessels of Perfections, and abides in the ultimate reality, but he does not realize an extinction personally,''^* [and he is not affected by the faults of reflecting upon an ultimate extinction of conditioned things.]"

[M] Thus, having attained the support and the power of knowledge, by means of great awareness in which concentration, knowledge, and power are developed, by the power of skill in means and wisdom, he also shows the face of mundane existence, while his mind is gone to Nirvana.

He is surrounded by a large group of followers, yet he obtains constantly detachment of mind. He undertakes a birth in triple world-regions by his power of vow in order to mature fully living beings, but he is not affected by mundane defilements. He is calm, extremely tranquil, and serene, yet he blazes by expedients; and though he is blazing, yet he does not burn.

He is born with Buddha's knowledge, yet he turns back with the

Srdvaka's and Pratyekabuddha's stages. He attains the store of the sphere of Buddha's knowledge, yet he appears to have entered the realm of demons. Though he has completely transcended the paths of the four

*** Chinese versions add a sentence after this sentence as '«« ca samskrtatyata- vyupasamavitarkadosair lipyate' which may be a citation fromcertai n commentary. 294 evil ones, yet he shows sphere and range of the Evil One. He is seen to have reached places of all the heretics' doctrines, but his mind has not abandoned the Buddha's doctrines. He appears to follow all the activities of the mundane works, (yet) he attains the way to supramundane course of the doctrine. He attains the arrangement, adornment and establishment superior to those belonging to all gods, dragons, spirits, celestial musicians, demons, kings of birds, Kinnaras, great serpents, human beings, a/wawMsya-spirits, Sakras, and guardians of the world, (yet) he does not give up fixing his thought on the delight in all the Buddha's doctrines.

[N] To the Bodhisattva who has thus acquired knowledge and foundation in this seventh Bodhisattva-st&ge (called) Going-Far, many

Buddhas become visible by great vision and will power. Many hundreds of Buddhas, many thousands, many hundreds of thousands, many ...(see to the section [VV] of the first stage) .... supreme perfect enlightenment.

He serves those Tathagatas, Arhants and Perfectly-Enlightened-Ones.

After honouring them, he hears, learns from them the teachings of the doctrine, and then remembers them. Having heard the teachings, he truly applies himself to the splendor of contemplations, wisdom and knowledge, and he holds them by practice. He holds the teaching of those Venerable

Buddhas. He is invincible in all the comprehensive questions raised by

Sravakas and Pratyekabuddhas. His profound intellectual receptivity of the doctrines is more purified to a great extent in order to save living 295 beings. The roots of wholesome deeds of the Bodhsiattva who stands in this seventh Bodhisattva-stage (called) Going-Far, are heated, become completely purified, become effective, and go towards complete purification for many hundreds of world-ages, ... for many hundred thousand million billions of world-ages.

Just as. Oh! honourable sons of the Conqueror, gold studded with all kinds of jewels becomes more splendid to a great extent, becomes more luminous, and becomes invincible by (any) other forms of adornments, in the same way, Oh! honorable sons of the Conqueror, those roots of wholesome deeds accomplished by means, wisdom and knowledge of a Bodhisattva who stands in this Bodhisattva-stage (called) Going-Far, become more radiant, more luminous, completely purified, and become more invincible by Sravakas and Pratyekabuddhas.

Just as. Oh! honorable sons of the Conqueror, the light of the sun can not be outshone by the lights of all the luminaries and by the light of the moon in four continents, and as it dries up most of the swamps and ripens fully all the grains, just so. Oh! honorable sons of the Conqueror, the roots of wholesome deeds of a Bodhisattva who stands in this

Bodhisattva-stage (called) Going-Far, become invincible for all Sravakas and Pratyekabuddhas, and mostly dry up things related with four delusions and things related to the swamps in the form of defilements, and mature fully all the bodies (lit. continuities of consciousness) defiled by

afflictions to make them wholesome. For him, the Perfection of skill in 296 means becomes paramount among the ten perfections, while he practises the other Perfections according to his power and application. This, Oh! honorable sons of the Conqueror, is a summary elucidation of the seventh

Bodhisattva-stage named Going-Far.

A Bodhisattva who stands here becomes mostly Vasavartin, king of gods, being successful. He becomes capable in providing knowledge of direct intuition to living beings. And he is tireless in answering all the questions of Sravakas and Pratyekabuddhas. He is skilled in leading living beings to certainty (lit. fixed course). Whatever act ..(the rest is identical with the sentences in [P] section of the 3"* stage until the end of

3"* stage, except reading 'hundred thousand million billions' for "hundred thousands'').

8. The Eighth Stage named Acala'*'

[A] Bodhisattva Vajragarbha said. Oh! honorable sons of the

Conqueror, a Bodhisattva has well accomplished investigation in the

According to Vasubhandu's Commentary, general survey is available for this stage. Serially the discussion is devoted for chapter [A] the acquisition of the necessary material; [B] the acquisition of pure receptivity; [C-K] acquisition of special practices; [L] the purification of the Buddha's realm on physical world; [M] the purification of the Buddha's realm on living beings (who are to be rescued); [N] the purification of the Buddha's realm on Enlightenment by wisdom (which rescues); [O] the acquisition of masteries; [P] the greatness of knowledge, act and merit; [Q] exposition of the stage; and [R-S] explain the exposition of one who has obtained the stage. 297 seventh stage of Bodhisattva, has well purified the Path by wisdom and skill in means,'*^' and has well accumulated the necessary preparations.''^•^

He has made great resolution;'*^^ he is established by the sustaining power of Tathagata*^* he has obtained the power of his own roots of wholesomeness; his attention is fixed on the skill and power of Tathagatas and unique qualities of Buddhas; he has well purified resolute intention and thought; he is elevated by the power of virtue and knowledge; his practice has not given up all the living beings because of his great compassion and sympathy; and he is in pursuit of the Path of immeasurable knowledge.

[B] He, (such a Bodhisattva), realizes, as it is, that all things are basically non-originated. He realizes, as it is, that all the things are

Prajna: srutamayT, cintdmayi, bhdvandmayl.

^^^ Upayas, of which three are counted in the Dhs. (no. iii), and six are counted in the Bo.bhu. (p.264) 1. 7-9. For the details, see footnote no. 172.

''^^ It usually means a collection or a preparation for a Bodhisattva to get enlightenment, and is explained as Bodhipaksika consisting of thirty seven virtues. It basically consists of merit (punya) and knowledge (jMna). For details see [C] of the 4 stage in the Da.bhu. (p.24).

'^^ Da.bhu. pp. 9-10.

*^* The four adhisthanas are , tydga, upasama, and prajnd. 298 unborn, signless, not arisen, not dissolved, and not firmly established, non-progressive, non-regressive, non-existing by their self-nature, and

equal at the beginning, in the middle and the end. And he realizes that those qualities of all things stand for the entry into the knowledge of the

omniscient as he has no doubt about 'Suchness.'"^' It is said that he is

wholly detached from the notion of (false) mental constructions of thought,

mind, and consciousness;'*^ he can not be grasped like the empty space;

and he realizes (that all things are the same) like space by nature; and

that he has attained the 'Acceptance of the non-origination of all

xu:„ '497 things.

[C] Oh! honorable sons of the Conqueror! Here the Bodhisattva

provided with such Ksanti has obtained the profound abode of Bodhisattva

due to the simultaneous acquisition of the Immovable Bodhisattva-stage,

which is difficult to understand, not mixed with impurity, free from all

characteristics, devoid of attachments of all the notions, immeasurable,

*^' Tathatavikalpa. see CBN. (p.238); CCB. (p.350). Ko-Dbh. has 'tathata- sama-nirvikalpa' meaning 'because of non-differentiation like suchness.'

Sarvasas cittamanovijhanavikalpasamjnapagato: cf FOS. (p.765): 'He is wholly detached frommind , intellect, consciousness, thought, and ideation.'

Anutpattikadharmaksanti. For the details see the first section of the 6* stage, and also the corresponding foot-note (no. 451). 299 unconquerable by all the Sravakas and the Pratyekabuddhas, and having the detachment from everything. Just as. Oh! honorable sons of the

Conqueror, a Bhiksu, having supernatural power, attains the Cittovasi

Perfection'*^* and gradually reaches the ninth extinction, and becomes free from all the illusory imaginations and false thoughts, just so, Oh! honorable sons of the Conqueror, a Bodhisattva, by obtaining this eighth

Bodhisattva-stSLge (called) Immovability, becomes free from all efforts and attains the state of effortlessness;'*^ becomes free from physical, verbal and mental strivings; becomes free from all the illusory imaginations and

(false) thoughts; and firmly establishes himself in the ultimate state of maturity.

Just as. Oh! sons of the Conqueror, a man who in sleep and experiencing a dream, finds himself as he is caught in a great stream; then, there he would make great effort, striving in order to cross it. And he would be awakened by this very effort and striving. When he is

It is not one of the paramitds such as danaparamitd, sllaparamita, etc. However, it is called cittovasiparamita, meaning 'the perfection in controlling his mind,' which is not mentioned elsewhere.

'*^ When thus a Bodhisattva, discarding all efifortftil works (sarvdbhogavigata), attains to the effortless state of consciousness, he enters upon the eighth stage known as Acald, the Immovable. But we must remember that effortlessness is the outcome of intense effort, and that when the former is not preceded by the latter, it can never be realized. 300 awakened he would be free from all that efforts, striving and fear.^'^'^ In the same way. Oh! sons of the Conqueror, a Bodhisattva knows that the mass of living beings is caught in the four streams.^"' He who desires to make them cross over the streams, exerts great effort and striving for making them enlightened^"^ in the knowledge of the omniscient. He, after having attained a great effort, and has reached this Immovable

Bodhisattva-st&ge, becomes free from all efforts. All the performances of duality and mental constructions do not manifest in him.

Just as. Oh! sons of the Conqueror, one who is born and resides in the Brahmd-v/OT\d, does not have the defilements belonging to the sphere of desire, in the same way, Oh! sons of the Conqueror, a Bodhisattva, abiding in the eighth Immovable Bodhisattva-stage, does not have the acts of mind, thought, or consciousness. He does not even perform all the actions of Buddhas, nor of enlightenment, nor of Bodhisattvas, nor of

'"*' cf SLS. (p.225). The Lank, also has this dream illustration, but its application somewhat differs from that in the Da.bhu.

'*" They is called four currents: (D Desire; ®samsaric existence; ©(wrong) views; and ® ignorance. These are the defilements that sweep away the wholesome dharmas and cause living beings to drift and drown in the 'torrential stream' ofsamsdra.

'"^ The word ttttarana which is primitive noun from "ud+tr' is to be treated as causal form "uttdrana,' being the meaning of causal is included in the original root. 301

Pratyekahuddhas, nor of Nirvana, nor of Arhants, nor of persons who do not return to this world again, nor of persons who return only once again, nor of persons who have entered into the river (leading to Nirvana).

What to say about the actions of the worldly lives?

[D] Oh! sons of the Conqueror! Indeed when the Bodhisattva has reached this Bodhisattva-stage (called) Immovability, who is stabilized by the power of his former resolution, the Venerable Buddhas give him the entire knowledge of Tathagata during the course of the entrance into the doctrine. And they say to him as follows; "Good, very well. Oh! son of noble family, this is the (intellectual) receptivity of the ultimate truth in accord with the knowledge of Buddha's doctrine. However, indeed. Oh! son of noble family, you do not yet have the richness of Buddha's doctrine caused by ten powers, four convictions and the characteristics unique to Buddha, which we have. Therefore, for the development of that richness of Buddha's doctrine, you should exert yourself and start some vigorous efforts. Do not give up that very entrance to the

(intellectual) receptivity."

[E] And again indeed, "Oh! son of noble family, though you have obtained the abode of tranquillity and emancipation, you should care for and focus your attention on these ignorant people who are not calm nor tranquil, having acts consisting of various defilements and having their minds struck with various doubts." 302

[F] And again indeed, "Oh! son of noble family, remember your former vow, the benefit of living beings, and the inconceivability of the source of knowledge."

[G] And again indeed, "Oh! son of noble family, this is the essence of all phenomena. Whether or not, the Tathagatas are born or not, the realm of reality of the essence is permanent.^^^ That is to say, the emptiness or the unperceptibility of all things is permanent. Not only the

Tathagatas are revealed by this essence but all the Sravakas and

Pratyekabuddhas also obtain this ultimate essence of phenomena which is unconceptual."

[H] And again indeed, "Oh! son of noble family, just observe the infinity of our body, the infinity of our knowledge, the infinity of our

Buddha's realm, the infinity of our accomplishments of knowledge, the infinity of our sphere of splendor, and the infinity of our purity of voice- elements. In the same way, you also strive to achieve the same."

SN. II, p.25 (32-34): Tathagatanam anuppada va tathagatanam thita va sa dhatu dhammatthitata dhammaniyamata idappaccayata tarn tathagato abhisambhujjhati. Lank. (218.8-13) and SLS. (p.69) cite the similar sentences:- 'Whether the Tathagatas arise or do not arise, there remains this true nature (dharmata), the rule of dharma, the continuance of dharma. This abiding of dharma is not in the sphere of any of the visualizations of the Sravakas, Pratyekabuddhas, or heads of sects; and immature ordinary persons are not awakened to it. It is contemplatively evoked by the insight- knowledge of the Tathagatas.' 303

[I] And again indeed, "Oh! son of noble family, this is only one illumination which you have that is the absence of false idea about all things. But, Oh! son of noble family, such illuminations of the doctrines of Tathagatas are endless in extent, endless in action, and endless in manifestation. These (illuminations of the doctrines) are incalculable, uncountable, immeasurable, and without comparison. You should produce the accomplishment of these (illuminations of the doctrines) for the

attainment of the spiritual realization."

[J] And again indeed, "Oh! son of noble family, just observe the

infinity of realms in ten directions, the immeasurable (number oO living

beings and the immeasurable distinctions of phenomena. Count all these

and undertake to comprehend them as they actually are. Thus indeed.

Oh! son of the Conqueror, Venerable Buddhas present these immeasurable

and numberless entrances into the production of knowledge for the

Bodhiattvas who have obtained this stage. A Bodhisattva, distinguishing the immeasurable knowledge, consummates the works of production by these entrances into the production of knowledge."

[K] "I will tell you. Oh! son of the Conqueror, I will let you

know.^*"* If the venerable Buddhas would not let this Bodhisattva thus

enter into the production of knowledge for the omniscience, that would

'*''* vartamanasamisye vartamdnavad vd : To indicate near future the present tense is optionally used. 304 mark his Nirvana and would stop the works for other living beings.

Therefore, indeed again Venerable Buddhas bring about such infinite acts that produce knowledge for Bodhisattva. The previous attempts, starting with the first arousal of the thought of enlightenment up to the standing in the seventh stage, can not reach those knowledge-producing acts, effected in a single instant, even a part of hundredth, thousandth, , or a part of one hundred thousand millions. It does not allow even numbering, counting, comparison, degree or resemblance.

Why? Because, previously it was practised by single body. But now in the case of the Bodhisattva who has reached this stage the power of Bodhisattva-conAuci is realized by infinite different bodies, infinite voices, immeasurable knowledge, immeasurable number of births, purification of infinite realms, maturation of infinite living beings, reverence and service to infinite Buddhas, awakening to the immeasurable dharmakaya, the production of infinite powers of mystic knowledge, realization of infinite diversities in circles of the assemblies, infinite accomplishments of physical, verbal, and mental actions; all the powers of

Bodhisattva-conduct are attained by the immovable applications.

Just as. Oh! son of the Conqueror, a boat going towards the great ocean, when it is not yet reached the great ocean, it is dragged with effort, but, as soon as it reaches the great ocean, it goes without effort by wind. The distance it travels on the great ocean in a day, is farther than it could be reached with all efforts carried out during hundred years or 305 even immeasurable (years). Thus, Oh! son of the Conqueror, what a

Bodhisattva, having the necessary preparation of great root of wholesome deeds well collected, having got the attainment of great vehicle, and having reached the ocean of the great conduct of Bodhisattva, achieves

(distance covered) in a moment by effortless knowledge and by the knowledge of the omniscient, that cannot be reached by previous effortful acts during hundred thousands kalpas or even in immeasurable (kalpas).

[L] Oh! son of the Conqueror! Here the Bodhsiattva, who has reached the eighth 5o

And thus he, having penetrated the knowledge which distinguishes the atomic particles, knows^''^ the origination"^ of the realm of desire, of the realm of form and formless. And he knows the dissolution of the realm of desire, of the realm of form and formless. And he knows the limitation, the extension, the immensity and the distinction of the worlds of desire, form and formless.^"^^ When he gets the knowledge to

"" Ko-Dabh inserts here 'correctly (yathabutam).'

'"^ Samvarta, Glo-Dbh, Index to the M.S.AI. and BHSD: 'devotion, destruction,' but here it may mean 'origination, coming forth' contrasted by the following vivarta.

'"' Ko-Dbh inserts here 'he knows the triple world {traidhdtukam ca prajdnati).' These are the three realms (of samsdra). the Realm of Desire, Form, and Formlessness. All living beings in the Realm of Desire posses lust, hatred, jealousy, infatuation, and other passions. When this realm there are six different planes of existenc: gods, asuras, humans, animals, hungrey ghosts, and hell-dwellers. The Realm of Form contains sixteen heavens 307 deliberate on the triple world,^''^ he decides to produce the places of birth of living beings with the light of well produced knowledge, being skilful to distinguish the bodies of living beings and the bodies of realms. He adapts and sustains his own body in accordance with the birth and the attainment of bodies^"^ of living beings in order to mature them. He also, having pervaded triple thousand great thousand worlds, produces his own body according to the knowledge of congruous appearance, in conformity with the varieties of birth of the living beings and in proportion to their various mental dispositions, (corresponding to the way of their maturation leading to their liberation in the supreme perfect enlightenment).^'*^ Thus, having pervaded two, three, four, five, ten, twenty, thirty, forty, fifty, hundred, or inexpressible triple thousand great thousand worlds, he assumes his own body according to the knowledge of congruous appearance in conformity with the varieties of birth of the living beings and in agreement with their various mental dispositions. He, endowed

inhabited by various celestial beings who have certain accomplishements in one of the four dhyanas of form. The Realm of Formlessness has four heavens, inhabited by those with different accomplishiments in one of the four dhyanas of Formlessness.

'"* ibid, inserts 'indeed again (khalupunah).'

^^ ibid, 'desire (kamaY for 'bodies (kdya):

510 This passage does not occur in Chinese versions. 308 with such knowledge and well abided in this stage, appears as reflections in the assembly of Tathagatas in inexpressible Buddha-realms without leaving one Buddha-realm.

[M] In the respective places, he shows his body according to the physical characteristics of living beings, namely, [their complexions, marks, forms, physical sizes (lit. length and width)],"^ intentions, and their dispositions; so he shows his own^'^ body in various different places respectively and in adaptation to each assembly of Buddha's realm. He shows complexion and form of a Sramana in the circles of assembly of

Sramanas, of a in the assembly circles of Brdhmanas, of a

Ksatriya in the circles of assembly of Ksatriyas, of a Vaisya in the circles of assembly of Vaisyas, of a Sudra in the circles of assembly of Sudras, of a in the circles of assembly of householders, of four great kings in the circles of assembly of four great kings, of thirty-three gods in the circles of assembly of thirty-three gods, thus of a Yama in the circles of assembly of , of a Tusita in the circles of assembly of Tusitas, of

Nirmdnarati, of Paranirmiiavasavartin, of Evil One, of Brahman, until of

Akanistha. He shows the complexion and form of the body of Srdvaka to the living beings who should be taught by Srdvakas; the body of

'" These words do not occur in Chinese versions.

''^ Ko-Dbh omits 'own (sva-). 309

Pratyekabuddha to the living beings who should be trained by

Pratyekabuddhas, the body of Bodhisattva for the living beings who should be trained by Bodhisattvas; the body of Tathagata for the living beings who should be trained by Tathdgatas. Thus indeed, Oh! son of the Conqueror, he shows the differentiation of his body in all the realms characterised by birth, senses and inclinations of living beings in the inexpressible Buddha-realms accordingly."

[N] He is free from all false concepts of bodies and he obtains the equality of body. (This is the showing of infallibility and effectiveness of his body in order to train and mature living beings.)^'' And he knows the body of living beings, of realms, of maturation of acts, of Srdvakas, of

Pratyekabuddhas, of Bodhisattvas, of Tathagatas, of knowledge, of doctrine, and of empty space. Having known the production of mental intentions of living beings, he, considering the body of the living beings, apapts his own body according to the proper time, maturity, and training

(of living beings). Thus he presents his own body as the body of realms, of the maturation of acts, of Srdvakas, of Pratyekabuddhas, of

Bodhisattvas, of Tathdgatas, of knowledge, of dharma and of empty space.

Having known the inclinations of living beings, whatever body he desires, he assumes that very body according to the respective body.

Taccdsya kayasamdarsanamaksunamavandhyam ca sattvaparipakavinayaya: This sentence is not found in the Chinese versions. 310

And he knows the embodiments of living beings as the mass of actions, as the mass of consequences, as the mass of defilements, as the mass of forms, and he knows also the formless embodiment of living beings. And he knows the smallness and greatness of the embodiment of realms, and he knows their immeasurability, impurity, purity, disorderliness, inversion, evenness, interaction, and their differentiation of the net of directions in the mass of realms.^''* He knows the sign of distinction of bodies matured by acts. In the same way, he knows the sign of distinction of the bodies of Sravakas, Pratyekabuddhas and

Bodhisativas. And he knows the bodies of Tathagatas as the embodiment of perfect enlightenment, of vow, of transformation, of sustaining power, of various ornaments decorated by colours and marks, of splendor, of mentally produced body, of merit, of knowledge, and of the doctrine.

And he knows the well-investigated nature of the embodiment of knowledge; he knows the derivation of truth, grasping fruition and effort, distinguishing between mundane and supramundane things, differentiating three vehicles, the generality and uniqueness, the liberative and non- liberative qualities, the undergoing training and not undergoing training.

And he knows the equality of the embodiments of doctrine, their non- disturbed nature, differentiation according to the situation and the

Ko-Dbh and Chinese versions have 'their differentiation of directions and times {dikkalavihhagatam). 311

conditioned knowledge, differentiation of the things belonging to living

beings and non-living beings, and the differentiation of the Buddha, the

doctrine and the holy community. And he knows the infinity of

embodiments of empty space, as immeasurable, pervading everywhere,

without body, not unreal and endless, and manifesting the body with form.

[O] He, having thus obtained the knowledge about bodies, becomes

a master among all the living beings. He acquires the mastery over life­

span due to abiding in the life-span of inexpressible kalpas. He attains

the mastery over mind due to entering into the knowledge (leading to)

comprehension of immeasurable and numberless meditations. He attains

the mastery over equipment through showing the sustaining power

decorated by many ornaments of all world-regions. He attains the mastery over acts because he shows the sustaining power to mature his

acts in the right time. He attains the mastery over birth because he

shows his birth in all the world-regions. He attains the mastery over

faith because he shows that all the world-regions are filled with Buddhas.

He attains the mastery over vow because he shows the Buddha's realms,

the time and the supreme enlightenment as he wishes. He attains the

mastery over supernatural power because he shows the supernatural power

and miracles in all the Buddha's realms. He attains the mastery over

doctrine because he shows the splendor of the gate to the doctrine in its

infinite aspects. He attains the mastery over knowledge because he

shows the power of Tathagata, the convictions, the characteristics unique 312 to Buddha, the special marks, the minor marks, and the supreme enlightenment.

[P] He, with the acquisition of these ten masteries of a Bodhisattva, becomes the one who is imbued with inconceivable, incomparable, immeasurable, vast, and indestructible knowledge. For him who has reached such a stage and has attained such knowledge, the limitless and faultless performance of physical, verbal and mental acts arises, which is led by knowledge, dominated by the perfection of wisdom, accompanied by great compassion, well distinguishing the expedients, well produced by vow, settled by the sustaining power of Tathdgata. With the effort to benefit living beings without ceasing he has got the varieties of the limitless world. In short. Oh! son of the Conqueror, the Bodhisattva who has reached this 'Immovable Bodhisattva-Stage\ in order to collect all

Buddhist doctrines, performs physical, verbal and mental acts.

Thus having reached this Immovable Bodhisattva-stage, he is well established in the power of intention because he is free from all passions; he is well established in the power of determination because he does not leave the (holy) path; he is well established in the power of great kindness because he rescues all worlds; he becomes well established in the power of magic formulas because he does not forget the teachings; he has well fixed the power of eloquence because he is skilful in deliberation and distinguishing all Buddhist doctrines; he has well fixed the supernatural faculty because he is skilful in distinguishing the course of conduct in 313 limitless world-regions; he has well fixed the power of vow because he does not give up all deeds of Bodhisattva, he has well fixed the power of perfection because he collects all Buddhist doctrines; and he has well fixed the power of sustaining power of Tathagata because he has the knowledge of the omniscient. Having obtained the support of such powers, he manifests all the activities, becomes faultless, and he is not defiled in all acts.

[Q] Oh! son of the Conqueror! This is the eighth (stage) of

Bodhisattva, the Stage of Wisdom, which is called Immovable because it is indestructible; it is called the stage of Irreversibility because its knowledge is not reversible; it is called the stage of Difficult-to-be- approached because it is difficult for any worldling to know;^^' it is called the stage of Youth (crown prince) because of innocence; it is called the stage of Birth because it is a stage of controlling as he intends; it is called the stage of Completion because of nothing further to do; it is called the stage of Final achievement because the investigation of knowledge has been well done; it is called the stage of Nirvana^^^ because the vow has been well produced; it is called the stage of Sustaining'^' power because it is not disturbed by others; and it is called the stage of

^'^ Ko-Dbh has 'jneya-

516 •ibid , 'transformation (/Hrmanct).'

517 ibid, 'well sustaining (jsv-adhi-).' 314

Effortlessness because it is produced''* by what went before.

[R] Indeed again. Oh! son of the Conqueror, the Bodhisattva, who has well produced such knowledge, enters the family of Buddhas, illuminated by the splendor of the merit of Buddhas, acquires the (four kinds of) bodily attitude''^ and the courses of conduct of Tathagata, faces the sphere of Buddhas, well sustained by the sustaining power of

Tathdgatas continually, is met by Sakra, Brahman and the protector of the world, who constantly protects him with the thunderbolt in his hand, does not throw away the power of meditation, produces the immeasurable variety of embodiments, attains the power of conducts in all bodies, completes the maturation of great supernatural faculties, becomes the master of limitless concentrations, becomes the recipient"" of immeasurable expositions, and manifests the perfect enlightenment before the worldly people according to their maturation.

Thus having reached the stage of knowledge,"' entered into the

518 ibid, 'well produced (sv-abhi-).'

519 Irydpathas: four-fold posture or bodily attitude, viz. walking, standing, sitting, and lying down, cf Mvy. no. 212; BHSD s.v. tryapatha.

520 Pratyesaka, which doesn't occur in ordinary classical Skt., is found only here and in the Astp. p.40, 1.16.

521 Ko-Dbh omits 'of knowledge {jnana-): 315 circle of Great Vehicle with the supernatural faculty of well deliberated great knowledge,"^ constantly discharging the ray of light of wisdom, entered into the unobstructed path of the realm of reality,"^ distinguishing the path of world-region,"'* manifesting all sorts of merits, being the master of making up his mind, with the knowledge well deliberated in the past and the future, provided with the knowledge to turn away"^ all the paths of the Evil One, entered into all the spheres and ranges of

Tathdgata, he conducts the courses of Bodhisattva with the irreversible effort in the extension of limitless world-regions. Therefore, it is said that the Bodhisattva has reached the 'Immovable Bodhisattva-^Xagt."

[S] Oh! son of the Conqueror! Here the Bodhisattva who has reached the Immovable Bodhisattva stage, has never abandoned a sight of

"^ Ko-Dbh has 'wisdom (-y for 'knowledge'.

"^ Dharma-dhdtu literally means 'the realm of dharmas\ having four technical meansings:- (1) The nature or essence of dharmas (the same as tathata), which is the unifying, underlying reality regarded as the ground of all things, both noumeral and phenomenal. (2) Infinity; the all-embracing totality of the infinite universes as revealed before the Buddha's eyes. (3) In certain , denotes one of the eighteen elements, the dharma-element, that is, the mental objects (dharmas). (4) The infinite universe, cf D.T. Suzuki, SLS.; , CPB. ( p.345); S. Levi's Tr. of M.S.AI. (p.24).

"* Ko-Dbh has 'many world-regions {anekaloka-y.

"^ cf Ro-Dbh avartanavivartana- ; Ko-Dbh omits vivartana. 316 limitless Tathagatas because ha has well produced the power of concentration. He does not throw away the seeing, reverence and service to Buddha. He honors, respects and esteems many Buddhas, many hundreds of Buddhas, , many hundreds million-billions of Buddhas in each extension of world-region in each kalpa, and he brings about the production of all sorts of reverence. And having attended to these

Tathagatas, he accepts the presentation of the splendors of doctrine, viz. the variety of the world-regions, etc. He, having obtained the store of doctrines of Tathdgata in specially high degree, becomes insuperable in the elucidation of questions about the world-regions.

And his roots of wholesome deeds shine forth, are purified, and become more splendid for many kalpas ... for hundred thousands million- billions of kalpas. Oh! son of the Conqueror, well refined gold fashioned into an ornament by a skilful goldsmith and tied around the neck or on the head of the lord of Jambudvipa, does not fall behind the embellishments by ornaments done by all the people in Jambudvipa. Just so. Oh! son of the Conqueror, the roots of wholesome deeds of the

Bodhisattva abiding in the Immovable Bodhisattva-stage do not fall behind the merits of all the Srdvakas, Pratyekabuddhas, and the Bodhsiattvas who have progressed up to the seventh stage.

And the great splendor of wisdom and knowledge of the Bodhisattva who has reached this stage extinguishes the darkness of afflictions of

living beings through the accomplishment of the entrance into the well 317

distinguished knowledge. Oh! son of the Conqueror, the great ,

(the king) of thousand (worlds), having pervaded thousand world-regions with benevolence, illuminates (them) with splendor. In the same way,

Oh! son of the Conqueror, the Bodhsiattva abiding in this Immovable

Bodhisativa-stage, having pervaded the world-regions comparable (in

number) with the atom-dusts in ten hundred-thousands of Buddha's realms

with his great splendour of benevolence, successively extinguishes the fire

of afflictions of living beings and delights their bodies. For him the

'Perfection of Vow' is the highest among the ten Perfections, but (it does

not means that) he does not practise the other (Perfections). He

practises (other Perfections) according to his power and applications.

Oh! sons of the Conqueror! This is the eighth Bodhisattva-st&gQ named

Immovable (stage) put forth in summarized description, the details of

which would take limitless kalpas to explain.

The Bodhsiattva abiding in this (stage) mostly becomes a great

Brahma, the lord of thousand (worlds). He is supreme; is not surpassed

(by any); sees what is beneficial; has obtained the mastery; is expert and

mighty in teaching and supplying the Perfections of all Sravakas,

Pratyekabuddhas and Bodhisattvas to the living beings; and he is not

suppressed in the elucidation of the questions about different worlds.

Whatever act he commits, whether by charity, by speaking in a kind

manner, by the action for the benefit (of others), or by the cooperation,

he does not diverse from the concentration of mind upon the Buddha, the 318

Doctrine, the holy Community, Bodhisattvas, the courses of conduct of

Bodhisattva, the Perfections, the stages, the powers, the convictions, the characteristics unique to Buddha, and the knowledge of the omniscient who has obtained all sorts of excellencies. For (he thinks) 'I will be the

foremost of all the living beings, the fairest, the best, the excellent, the

most excellent, the highest, the supreme highest, the leader, the trainer,

the perfect trainer, and the supporter of knowledge of the omniscient.'

And he, as soon as he wishes, applies such heroic energy, with

which he attains within a moment the concentrations comparable (in

number) with thirty thousands atom-dusts; he enters into them; he sees the

Buddhas comparable (in number) with a million of triple thousands"^

atom-dusts and he understands with a million of triple thousands atom-

dusts; he marches into the realms"^ comparable (in number) with a million

of triple thousands atom-dusts;"* and he illuminates the world regions

comparable (in number) with a million of triple thousands atom-dusts; he

matures the living beings comparable (in number) with a million of triple

thousands atom-dusts; he stands for the kalpas comparable (in number)

'^^ cf Ko-Dbh: dasatrisahasrasatasahasra. Ro-Dbh: dasatrisahasramaha- sahasra.

"^ Ko-Dbh has 'realms (ksetrdny for 'world-regions (lokadhdtuny.

"* Ko-Dbh omits this idiom. 319 with a million of triple thousands atom-dusts, and he enters in the past

and future of kalpas comparable (in number) with a million of triple thousands atom-dusts; he investigates the entrance into the doctrine

comparable (in number) with a million of triple thousands atom-dusts; and

he manifests the retinues of Bodhisattva comparable (in number) with a

million of triple thousands atom-dusts.

[T] After this the Bodhisattva with the power of vows shows

miracles. It is not easy to count the number of their bodies, conduct,

ornaments, sustaining powers, resolute belief, or accomplishment even

with hundred thousands million-billions o^ kalpas.

9. The Ninth Stage named Sadhumati 529

[A] Bodhisattva Vajragarbha said, Oh! honorable sons of the

Conqueror, thus a Bodhisattva who, by means of the intelligence which

has reflected on the immeasurable objects of knowledge, attempts eagerly

to acquire yet higher tranquillities and emancipations; deliberates more on

the superior and well acquired knowledge of Tathagata, enters into the

"^ According to 's commentary: this chapter explains [A] the acquisition of the necessary materials for the ninth stage; [B] the discriminations; [C] the activities; [D] mind; [E] evil passion; [F] act; [G] the faculty, resolute belief, element, and intention; [H] latent disposition; [I] birth; [J] perfumed impression; [K] differentiation of three groups (of living beings); [L-M] the acquisition of the preaching, [N-X] the teaching, reciting, and guarding; [Y] varieties of analytical knowledge; and [Z] the magic formulas. 320 gate of mysterious teaching of Tathdgata; examines the greatness of inconceivable knowledge; purifies the investigation in the magic formula and concentration; produces wide supernatural faculties; arrives at the distinction of world-region; practises with purification the indestructibility of the power of Tathagata, the convictions and the characteristics unique to Buddha; follows the mightiness of Tathagata which turns the wheel of doctrine; and he does not give up the attainment of sustaining power of the great compassion. He (as such a Bodhisattva) enters into the ninth

5o6?/j/5a//va-stage."'

[B] He, abiding in this Bodhisattva-stage (called) Good Intelligence,

DharanJ (lit. holder) means 'magic formula,' but it might also mean 'concentration of mind or fixed attention' roughly synonymous with dharana in the Yoga- system. Techinically it means:- (1) a synonym for , spell, or incantation; (2) the capability of holding in mind the vast amount of the Buddha's teachings; (3) and extraordinary memory and comprehension. It also means short sutras that contain magical formulas of knowledge comprised of syllables with symbolic content. They can convey the essence of a teaching or a particular state of mind that is created by repetition of the dharanl. Such Dharanls are also infected Buddhism, for there are several examples in the Pali Canon (DN. I, 132. DN. Ill, 194: Atanatiya-sutta). Later, the Dharanls constitute a large and imprortant part of Mahayana texts, specially in Esoteric Buddhism. According to H. Nakamura (IB. pp.315-318), the adoption of these formulas could only be excused by the explanation Dharanls were the means for mental concentration.

"' cf Mtu (I, p. 141) mentions only some legendary names in this stage and speaks of nothing else. 321 knows the performance of wholesome, unwholesome and neutral qualities/^^ as it is. He knows the performance of defiled and undefiled qualities;"^ the performance of mundane and supermundane qualities;"'* the performance of conceivable and inconceivable qualities; the performance of fixed and unfixed qualities; the performance of the qualities of Sravaka and Pratyekabuddha, the performance of the qualities in the courses of conduct of Bodhisattva, the performance of the qualities in the stage of

Tathagata, and the performance of conditioned and unconditioned"' qualities; he knows (all these) as they really are.

[C] Through the intelligence obtained by such knowledge, he knows the density and functioning of the mind"^ of living beings as they are; he knows accurately the entanglement and functioning of defilements, of acts.

"^ Kusala, akmala, and avydkrta. these are the three divisions of dharmas and acts. For the details, see the following section [F]. cf Abhik, i.29, ii. 11.

533 cf Index to the Abhik. sdsrava, anasrava.

"* cf Abhik. vi. 46; viii. 6: lauMka and lokottara. According to Vasubandhu's commentary, the three divisions are (l) kusala-akusala-avyakrta, (2) andsrava-sdsrava, (3) lokottara-laukika.

"' cf Mvy. nos. 2187, 2184; Abhik. i. 4-5.

"^ Ko-Dbh. has 'all the living beings {sarvasattva-): 322 of sense-faculties, of the resolutions,"' of the elements (of mind), of the intention, of the latent disposition,"* of the birth, of the continuity of former habits;"^ and he knows accurately the entanglement and functioning of the differentiations of the three kinds. ^'"^

[D] He knows accurately the different forms of the living being's mind;'''^ he knows accurately various kinds of mind; the mind being interrupted or not being interrupted when it moves lightly in a moment; incorporeity of mind; mind arising everywhere in endless ways; the luminous mind; the defiled or undefiled mind; the bound or liberated mind; the mind creating illusions; the mind manifesting as adapted to its courses of existence; and he understands as many as thousands of mind-varieties.

[E] He knows, as they are, how far-reaching defilement are; (their) infinite applications; the inseparable nature and simultaneity (of the defilements); being essentially the same in their latent and rising state;

"' Abhik. vol. 2, p.325, vol. 6, p. 150, vol. 8, p. 202.

"* Anmaya. the Abhik. deals with it in chapter V. (Poussin Tr. iv. 1-118).

"^ Vasana. M.S.AI. (p. 303), note 54; L.V. Poussin, Abhik. iv. 249; D. T Suzuki, SLS, Glossary s.v.; Stcherbatsky, CBN. (p.241).

^'^ They are what is beneficial, what is not beneficial, and what is neither beneficial nor unbeneficial.

541 Ko-Dbh : 'living beings are mind-only {sattvanam cittamatratamy. 323

(defilements) which are conjoined with mind and which are not conjoined with mind; (their) presentations according to the courses of existence in the continuity of birth; (their) distinctions in the triple world; the much blameworthy nature (of the defilements) such as craving, ignorance, arrow of wrong view, and self-conceit; the continuity of causality of three-fold acts (viz. physical, verbal and mental actions).^''^ In sum, he understands accurately (as many as) eighty-four thousand different aspects of activities that are the movements of defilements.

[F] He understands accurately the wholesome, unwholesome or neutral acts; he knows accurately representative and not representative acts; the inextricable coexistence with mind; the perishable; the continuity of fruition by accumulation in spite of (their) own essence instantly disintegrating; the maturation and non-maturation (of acts); the variety of differences by taking pure, impure, and mixed acts; the infinity of the sphere of acts; the distinction in noble (acts) and the worldly (acts);

[(acts) arranged by super-mundane qualities; clinging and not clinging

(acts;, conditioned or unconditioned (acts);]^"*^ (acts) to be rewarded in present, next, or the following lives; fixed and not fixed in vehicle and

^"^ cf Ho-Dbh. p.241. M. Honda translated it as 'indestructible (passion) owing to the underlying factor of three-fold acts.'

543 These two passages do not occur in all the Chinese versions nor in Ko-Dbh. 324 non-vehicle. In short, he understands accurately as many as eighty-four thousand different aspects of action and also how to skilfully ascertain their differences.

[G] He understands accurately the weakness, averageness and sharpness of the Indriyas,^'^ distinguishable and indistinguishable

(faculties) in the past and the future; superiority, mediocrity and inferiority of (faculties); (their) inextricable coexistence with afflictions;

(faculties) fixed and not mixed in vehicle and non-vehicle; (faculties) which are to be trained according to their maturation and non-maturation;

(their) nature as grasping of appearances in the rapid disintegration repeated in the net of faculties; the invincibility of the over-lordship of faculties; the difference in regressing and non-regressing faculties; their various differences of extent and concurrence. In short, he knows accurately as many as thousands of different varieties of the Indriyas.^*^

^'^ Vism. XVI. Indriya is a name for twenty-two faculties. They are (1) the six dyatanas (bases); cakkhu, sota, ghdna, jivhd, mono: (2) two bhdvas (sex); itthi and purisa: (3) the five vedands (feelings); sukha, dukkha, somanassa, domanassa, upekkhd: (4) the five balas (spiritual faculties); saddhd, viriya, , samddhi, paMd: (5) the three supermundane faculties; afindtan-nassdmi'ti indriya (the Assurance: 'I shall know what I did not yet know.'), anhindriya (the faculty of Highest Knowledge), anndtdvindriya (the faculty of Him Who Knows).

''*' Chinese versions have 'eighty-four thousands. 325

He understands accurately the weakness, mediocrity, and sharpness in the resolute faiths; ... ; he knows accurately as many as thousands of varieties of the resolute beliefs. He understands the dullness, mediocrity, and sharpness of the elements; .... He understands the intentions...

[H] He understands the latent dispositions which are born together with intentions and mind; their connection with mind; their disconnection, division, and extent; their never having been removed from the beginningless time; their being not compatible to all the meditations, emancipations, concentrations, attainments, and supernatural faculties;^"*^ their binding of the continuity of existence in the triple worlds; their activity of binding the mind which is from the beginningless time; their nature of manifestation facing the realms of sense-organs; their being not substantive; their presence or absence in the states of the stages and sense-organs; and he knows the intentions being extracted only by noble paths.

[I] He knows the variety of births; birth according to one's acts; the differentiation of hells, animals, spirits, demons, human beings, and gods; birth with form and without form; birth with notions and without notions; the sprouting of rebirth by the field of acts, the moisture of craving, the darkness of ignorance, and seeds of consciousness; the

^'^ For the details see the section [G] in the 7* stage, and also footnote no. 484. 326 simultaneity and the inseparability of name and form; the continuity of desire with craving for becoming bewildered by states of existence; the beginninglessness and endlessness of desire for enjoyment, the desire for existence, and the likings of living beings. He knows accurately the state drawing out the notions based on perception of the triple world.

[J] He knows accurately the habit energies as active or inactive; habituated impressions which are bound according to the course of existence, habituation according to the deeds done by living beings; habituation according to the repetition of acts, affliction, and customs; habituation by the repetition of wholesome, unwholesome, and neutral customs; habituation leading to rebirth; habituation in successive order; habituation in which long-lasting afflictions persist without being destroyed; substantial and insubstantial habituation; and he knows the habituation impressed by seeing, hearing and dwelling together with

Srdvakas, Praiyekabuddhas, Bodhisattvas, and Tathagatas.

[K] He knows the groups of living beings who are fixed to be right, fixed to be false, and fixed to be both; their correct fixation by right views; their incorrect fixation by false views; their non-fixation because of the separation from both of them; their incorrect fixation by one of five hellish deeds that bring immediate consequence;^" their correct fixation by

'"' AN. V. 129. Parica anantarya. the acts which have immediate retribution. They are patricide, matricide, killing an Arahat, wounding a Buddha, creating schism in the monks' Order. 327 the five right faculties;''** their non-fixation because of the separation from both of them; their incorrect fixation in the eight deviations;'"*^ their correct fixation in the eight-fold right Path; their lack of further involvement with either; their incorrect fixation on unrelenting envy, jealousy, and lack of sympathy; their fixation in correctness of practice of the supreme noble Path; and the indeterminacy of groups apart form both of these. Thus indeed. Oh! son of the Conqueror, a Bodhisattva who has obtained such knowledge is said to have abided in the Bodhisattva stage

(called) Good Intelligence."

[L] Standing in this Bodhisattva stage (called) Good Intelligence, he, having known thus the variety"*^ of living beings' conduct, produces to effect their emancipation according to (their ways of conduct). He knows the maturation of living beings; the training for living beings; the teachings o^ Sravaka'% vehicle; the teachings of Pratyekabuddha's vehicle; the teachings of Bodhisattva's vehicle; and he knows the teachings of

Tathagata-stnge. He, having known thus, teaches the doctrine to living

''** The Pancendriyas are the moral faculties: faith (saddha), energy (yiriya), mindfulness (sati), concentration {samadhi), and wisdom ipanna).

''*^ The eight-fold wrong paths are: micchd-ditthi, micchd-sankappa, micchd-vdcd, micchd-kammanta, micchd-djiva, micchd-vdydma, micchd-sati, micchd-samddhi.

550 Ko-Dbh has 'excessiveness {adhimdtray. 328 beings for (their realization of) 'Thusness.'"' He expounds the teachings because he discriminates the variety of intentions, latent dispositions, faculties, resolute beliefs, and the production of knowledge distinguishing the spheres; because he obtains the knowledge having all things as its sphere; because he understands the density and activity of regions; because he turns after according to the perfuming impression of impure acts which are born in the course of existence; because he follows according to differentiation of groups; because he attains emancipation according to the emancipation of his own vehicle; because he shows the infinitely coloured body with form; and because he represents the pleasant voice in all the kinds of analytical knowledge.

[M] This Bodhisattva, abiding in the Bodhisattva stage (called)

Good Intelligence, becomes a preacher of the doctrine and protects the store of doctrines of Tathagata.

[N] He, having acquired the state of preacher of the doctrine, teaches the doctrine with the words of Bodhisattva accomplished by four varieties of analytical knowledge by skilfulness accompanied by infinite

"' DN. I. 175. The Tathata (or tathatva) means 'the state of being so, the truth, the suchness, thatness, or the Nirvana (Nibbdna). The nature of Tathata is impersonal, true for all and for all time. It is variously called as 'Tathata, Bhutakoti, Dharmatd, Dharmadhdtu, or Sunyatd. cf Mvy. p.30. : SUnyatd, tathatd, bhutakoh, dharmadhdtur ityddi parydydh. 329 knowledge. The four varieties of unbroken analytical knowledge arise continuously to him. Which are the four? They are the analytical knowledge of phenomena, of meanings, of etymological interpretations, and of eloquence.

[O] By the analytical knowledge of phenomena he knows the proper characteristics of phenomena. By the analytical knowledge of meaning he knows the divisions of phenomena. By the analytical knowledge of etymological interpretation he knows the principle of phenomena without disorder. By the analytical knowledge of eloquence he knows the continuity of phenomena without intervals.

[P] Also through the analytical knowledge of phenomena he knows the non-substantiality of things. Through the analytical knowledge of meaning he knows the origination and the destruction of things. Through the analytical knowledge of etymological interpretation he teaches the

Doctrine without interrupting the ideation of all things. Through the analytical knowledge of eloquence he teaches the Doctrine with undisturbed representations as they are.

'" Pratisamvid (Pali patisambhidd) is fourfold artha-, dharma-, nirukti-, and pratibhdna-. In Pali references, it is always referred to as "the four branches of logical analysis (catasso or catupatisambhidd), viz. attha-, dhamma- nirutti- and patibhdna-: analytical knowledge of true meanings in extension; of reasons, conditions, or causal relations; of language; or intellect to which things become knowable by the foregoing processes. 330

[Q] Also by the analytical knowledge of phenomena he knows the present distinctions of things. By the analytical knowledge of meaning he knows the past and future distinctions of things. By the analytical knowledge of etymological interpretation he teaches the Doctrine without disordering the past, the future and the present. By the analytical knowledge of eloquence he teaches the Doctrine with infinite splendor of doctrine at each unit of time.

[R] Also by the analytical knowledge of phenomena he knows the divisions of things. By the analytical knowledge of meaning he knows the divisions of meaning. By the analytical knowledge of etymological interpretation he teaches the Doctrine according to the (local) sound. By the analytical knowledge of eloquence he teaches the Doctrine with knowledge according to inclinations (of his followers).

[S] Furthermore, by the analytical knowledge of phenomena he knows the un-disordered skill which distinguishes the knowledge of principle. By the analytical knowledge of meaning he knows the differentiation of the reality with the knowledge of logical connection.

By the analytical knowledge of etymological interpretation, he explains the manifestation of conventional knowledge with orderly form. By the analytical knowledge of eloquence he teaches the Doctrine with skill in ultimate knowledge.

[T] Furthermore, by the analytical knowledge of phenomena, he knows the single and indestructible nature of things. By the analytical 331 knowledge of meaning, he enters into the realization of skill in

(understanding) aggregates, elements, fields of sense organs, the truth, and the dependent origination. By the analytical knowledge of etymological interpretation, he teaches (the Doctrine) with the words pleasing and easy to be understood by all beings. By the analytical knowledge of eloquence, he expounds (the Doctrine) by more and more endless illumimation of the Doctrine.

[U] Furthermore, by the analytical knowledge of phenomena, he knows the variety of attainments belonging to One Vehicle. By the analytical knowledge of meaning, he knows the distinctions of different

Vehicles. By the analytical knowledge of etymological interpretation, he explains all the Vehicles without confusing them. By the analytical knowledge of eloquence, he teaches each Vehicle with infinite splendor of doctrine.

[V] Furthermore, by the analytical knowledge of phenomena, he enters into the attainment to know all the practices of Bodhisattva, of

knowledge, and of doctrine. By the analytical knowledge of meaning, he

enters into the distinction of differentiation and elucidation of the ten

stages. By the analytical knowledge of etymological interpretation, he

explains by presenting the path without confusion according to the stages.

By the analytical knowledge of eloquence, he explains each stage with

intlnite aspects. 332

[W] Furthermore, by the analytical knowledge of things, he enters into the comprehension of the same characteristics as all the Tathatagas.

By the analytical knowledge of meaning, he knows the attainment to various distinctions of the time, the matter and the characteristics. By the analytical knowledge of etymological interpretation, he explains with discrimination and elucidation according to his perfect enlightenment. By the analytical knowledge of eloquence, he explains each word of Teaching without intervals for endless eons.

[X] Furthermore, by the analytical knowledge of phenomena, he knows the attainment to the words of all Tathagatas, the powers, the convictions, the characteristics unique to Buddha, the great compassion, the effort with analytical knowledge, the turning of the wheel of doctrine, and the omniscience. By the analytical knowledge of meaning, he understands the voice of Tathagata according to the intentions, the faculties, and the distinctions of resolute beliefs in eighty-four thousand ways of conduct of living beings. By the analytical knowledge of etymological interpretation, he explains the Tathagata'^ saying according to the differences in actions of all beings. By the analytical knowledge of eloquence, he teaches the Doctrine through the resolute belief circulating the course of conduct of the Tathagata.^^^

553 Ko-Dbh has 'the appearance of knowledge (jndna pratibhdsa).' 333

[Y] Oh! son of the Conqueror! This Bodhisattva who is thus slcilful in producing such varieties of analytical knowledge, having obtained the ninth Bodhisattva-stage and the store of doctrine of

Tathagata, becomes preacher of great doctrine. And he becomes the receiver of magic formulas"* with meaning, doctrine, production of knowledge, splendor, wealth, good intelligence, flame, gate, detachment, immensity and store of various meanings. He receives full numberless millions of gates to magic formulas in such words of magic formulas. He also teaches doctrine with the skilfulness in syllables that obtained by the numberless hundred thousands (magic formulas), and with the distinguishing methods of eloquence that obtained by immeasurable (magic formulas). Thus he listens to the doctrine in the presence of immeasurable (numbers oO venerable Buddhas in ten directions by immeasurable numberless hundreds thousands of gates to magic formulas, and after having heard he does not forget it. And as he has heard so he explains distinguishing in immeasurable ways.

[Z] He masters the doctrine in the presence of one Tathagata by ten hundreds of gates to magic formulas. (He masters the doctrines in the presence) of immeasurable Tathagatas as well as one {Tathagata). He receives the splendor of the gate to doctrine in the presence of the Perfect

"'• DN. I, 132; III, 194; BHSD. (p.284). For the full details see footnote no. 530. 334

Enlightened One by measure of (his) vow only. But this is above what a

Sravaka, who has attained great learning and received magic formulas to keep hold of what he has learnt, (receives) by sustaining power kept for hundred thousands of eons.

Thus he who has attained magic formula and eloquence, and sitting on the seat of preaching doctrine, having pervaded whole triple thousand great thousands world-regions and distinguishing according to their intentions, teaches doctrine to living beings. And his seat for preaching has attained immeasurable splendor being superior to all except Tathdgata and the Bodhisattva who has reached the stage of coronation. When he sits in the seat for preaching, he, as he wishes, makes the whole assembly understand various different voices while uttering single word. He, as he wishes, makes (whole assembly) understand with distinction of various voices and voice-qualities. He, as he wishes, utters the entrances to the doctrine by producing beams of light. He, as he wishes, utters voices from all his pores. He, as he wishes, utters the sounds of Teaching with all the forms which are in the triple thousand great thousands world- regions. He, as he wishes, represents all the world-regions by means of one utterance. He, as he wishes, unites all the sounds into the sound of the Teaching. He, as he wishes, utters the sound of the Teaching from the sounds of songs and musical instruments which belong to all the world-regions. He, as he wishes, utters all the different expressions of the Teaching from a single syllable. He, as he wishes, emits the 335 inexpressible entrances to the Teaching from each atom-dust, (all of) which are divided into subtle atom-dusts from the aggregates of earth, water, fire, and wind in inexpressible limitless world-regions.

If all the living beings, involved in the triple thousand great thousands world-regions, approaching him, would ask questions in a moment and each of them asking (questions) with immeasurable sounds and the second living being would not ask what the first one asks, a

Bodhisattva would comprehend (all) the words and syllables of voices of all the living beings and, having comprehended, he would completely satisfy the minds of all living beings by a single utterance. Even if living beings, involved in the inexpressible (number of) world-regions, approaching (him), would ask questions in a moment and each of them would ask with the variety of immeasurable sounds and the second living being would not ask what the first one asks, a Bodhisattva would take all of them in a moment and would edify all (the living beings) with a single utterance. Or again, having pervaded the inexpressible (number of) world-regions, he teaches the Teaching to the living beings according to their intentions, faculties and resolute beliefs. Sitting on the seat for preaching doctrine, he becomes the recipient of the sustaining power of

Tathagata and is waited upon by all the living beings with all the ways of conduct of Buddha.

He makes efforts in specially high degree to seize such splendour of

knowledge (as follows). 'If the Tathagatas on one point of a hair, who 336

are the same (in number) as atom-dusts in inexpressible world-regions,

would teach the Doctrine at the assemblies which are almost immeasurable,

and each of Tathdgatas would teach the doctrine variously to the living beings who are almost immeasurable and would provide the almost

immeasurable statements of Doctrine in the continuity of intentions of

each living beings, and as one Tathagata would be in one assembly, so

also all the Tathagatas, and as in one point of hair so in all world-regions.

Then (in this case) we must produce such extensive mindfulness that we

may receive in a moment the splendour of doctrine in front of all

Tathagatas because of not-losing even a sound. And the above-

mentioned assemblies are full of various groups who are devoted to the

doctrine of the canon. In this (assembly) we should purify such

eloquence about doctrinal exegesis with splendours of transcendent

understanding that we would satisfy all the living beings in a moment.

How much less the living beings in the three world-region?'

The Bodhisattva who has reached this Bodhisattva-stage (called)

Good Intelligence, without having practised other fixed attention, day and

night in special high degree, enters into the sphere of Buddhas, joins the

meeting with Tathagata and reaches the profound emancipation of

Bodhisattva. The Bodhisattva who has reached such knowledge having

concentration of mind, does not give up to see Tathagata. And, having

seen, in each kalpa, many Buddhas, many hundreds Buddhas, many

hundreds thousands million-billions of Budhhas, he honors, respects. 337 esteems, and reveres (them). And he seeing Buddhas widely, does not give up to revere and serve (them). And then he asks questions to those

Tathagatas. He becomes the one born through the elucidation of magic formulas of the Doctrine.

His roots of wholesome (deeds) become, in specially high degree, most purified and indestructible. Oh! sons of the Conqueror, gold, when it is turned into ornaments by a skilled goldsmith and put on the head and around the neck of a universal monarch, can not fall behind the embellishments by ornaments of all fortress-rulers and living beings in four continents. In the same way. Oh! sons of the Conqueror, a Bodhisattva, who abides in the Bodhisattva-stgQ (called) Good Intelligence, has the roots of wholesome deeds which are well distinguished by his great splendour of knowledge and purified and not subject to misleading by all the Sravakas, Pratyekabuddhas and Bodhisattvas who abide in a lower stage. The splendour of his fundamental roots of wholesome deeds shines on density of impure minds of living beings and turns (them) away from it.

Oh! sons of the Conqueror, the great Brahma of two thousands (worlds) shines on those who act in density and depth in all the two thousands world-regions. In the same way. Oh! sons of the Conqueror, the splendour of roots of wholesome deeds of the Bodhisattva who abides in this Bodhisattva stage (called) Good Intelligence shines on density of impure minds of living beings and turns (them) away from it. 338

For him, the Perfection of Power is predominant among the ten

Perfections, but it does not mean he does not practise the other

(Perfections). He practises (other Perfections) according to his power and application. Oh! venerable sons of the Conqueror! this is the ninth

Bodhisattva-stage named 'Good Intelligence' in summarized description, but in detail it requires limitless kalpas.

The Bodhisattva who abides in this (stage) mostly becomes a great

Brahma and obtains great strong power as the lord of two thousand

(worlds). He is unsurpassed seer of what is beneficial. He is able and strong in the exposition of the ways of the Perfections of all Sravakas,

Pratyekabuddhas and Bodhisattvas, and he is invincible in answering questions according to the intentions of living beings. Whatever act ...

(the rest is the same as those sentences in the 8"* stage, except

'immeasurable millions of Buddha's realms' for 'a million of triple thousands'). 339

10. The Tenth Stage named Dharmamegha 555

[A] Bodhisattva Vajragarbha said, Oh! honorable sons of the

Conqueror! Such a Bodhisattva is said to have reached the stage of coronation with omniscience in all its aspects, who has deliberated on the immeasurable objects of knowledge until the ninth Bodhisattva stage through his intelligence; who is endowed with well discerning investigation; who has thoroughly fulfilled the pure quality; who has gathered the collection of limitless necessary preparations;"^ who has well obtained great stores of merit and knowledge; who has realized wide great compassion; who has mastered the diversity and manifoldness of the world-regions; who has entered into the density and the activity of the regions of living beings; who has concentrated the notion regarding the entrance into the sphere of Tathagata, who has been in pursuit of

'" Vasubandhu's commentary has a general survey as follows:- [A] the acquisition of the necessary materials; [B] acquisition of the meditation; [C-E] acquisition of the consecration; [F] acquisition of the greatness of knowledge and emancipation; [G] acquisition of the greatness of magic formula and of supernatural faculty; [H] exposition of the stage; [I-J] superiorities and inferiorities of his supernatural faculty. The Mtu (I. p. 142) has nothing corresponding to the account of the Da.bhu. It mentions something connected with the Bodhisattva's descent from the Tusita heaven and birth in the world of mortal beings.

556 Sambhdra. See the S* stage, section [A]. 340 acquisition of the powers, the convictions and the nature of Buddha.

[B] Indeed again, Oh! honorable sons of the Conqueror, to the

Bodhisattva who has attained such knowledge and reached the coronation stage, appears the concentration named undefiled; named the entrance into the variety of the realm of ideas; named the ornament and decoration of the circle of the enlightenment; named the flower of all sorts of rays; named the womb of ocean; named the prosperity of ocean; named the wide region of empty space; named the investigation of the self-nature of all things; named the adaptation to the minds and ways of conduct of all the living beings; and the concentration named the position facing all the present Buddhas becomes present (to him). Ten hundreds thousands of innumerable concentrations preceded by such (meditations) appear to him.

He enters into and emerges from all these concentrations, and after having attained the skill in concentration, experiences all the results of concentration. At the end of ten hundreds thousands of innumerable concentrations, the 5oi//?/5a//va-concentration called 'the Coronation with the special knowledge of the Omniscient' becomes present to his mind.

[C] At the moment one realizes this concentration, there appears an enormous, limitless and immeasurable lotus made of the finest jewels.

(The lotus which is) studded with all kinds of jewels, surpassing all the spheres of the world, arisen from supermundane roots of wholesome deeds, produced by sphere of the mystic self-nature, splendid by well- establishment in the realm of ideas, beyond the divine sphere, with a great 341 stalk of cat's eye gems and jewels, with a pericarp of unparalleled sandalwood, with a fringe of huge emeralds, with petals shining like gold from Jambu river, with its body flowering with countless rays of light, with its interior filled with all the finest jewels, covered with endless vast net of jewels, and surrounded by as many great jewel lotuses as atoms in full ten hundreds thousands triple thousands (world-regions). The

Bodhisattva having a form corresponding (to it), stands, and immediately upon attainment of the concentration (bearing the coronation with the special knowledge of the omniscient), he shows (himself) sitting on this great jewel-lotus. As soon as the Bodhisattva is seated on this great jewel-lotus as many Bodhisattvas as there are surrounding jewel-lotuses come together from world-regions in ten directions, appearing as the attendants of this great jewel-lotus, and they, having surrounded this

Bodhisattva, sit on those great jewel-lotuses, and each of them, looking at this Bodhisattva, enters ten hundreds thousands of concentrations.

[D] Immediately after this Bodhisattva and those Bodhisattvas have completely accomplished (the concentrations), all the world-regions tremble; all evils are removed; all the realms of ideas glitter with splendour; all the world-regions are purified; the names of all Buddha- lands resound; all the Bodhisattvas with the same practices^" come together; all celestial and human musics and songs in all the world-regions

557 Ko-Dbh has 'lustre (bhdsay for 'bhdga\ 342 sound together; the pleasure of all the living beings is produced; the unthinkable reverence and worship to all the Perfectly Enlightened Ones arise; and all the circles of the assemblies of Tathagatas are informed.

What is the reason for that? Indeed, Oh! sons of the Conqueror, as soon as this Bodhisattva sat on this great jewel-lotus, ten hundreds thousands innumerable rays issue out from the soles of his feet beneath.

Having issued out, they illumine the severest hells in ten directions as far as Avici hell. They extinguish all the torments of living beings in the hells. Ten hundreds thousands innumerable rays issue out from the circles on his knees. Having issued out, they shine down all the animal- realms in the ten directions and extinguish all the sufferings of all the animals. Ten hundreds thousands innumerable rays issue out from his navel circle. Having issued out, they illumine all the dwellings of the

Fa/wa-world in ten directions and extinguish all the sufferings of living beings in the Fa/wa-world. Ten hundreds thousands innumerable rays issue out from left and right sides of his ribs. Having issued out, they illumine the bodies of human beings in ten directions and extinguish all the sufferings of human beings. Ten hundreds thousands innumerable rays issue out from both his hands. Having issued out, they illumine the abodes of gods and demons in ten directions and extinguish all the sufferings of gods and demons. Ten hundreds thousands innumerable rays issu€ out from his shoulders. Having issued out, they illumine the bodies in the S'ravaAra-vehicles in ten directions and present (to them) the entry 343 into the splendor of Teaching. Ten hundreds thousands innumerable rays issue out from his back and neck. Having issued out, they illumine the bodies in the Pratyekabudda-\ehic\e in ten directions and present (to them) the entry into a method for quiescent concentration. Ten hundreds thousands innumerable rays issue out from his mouth (lit. the door of his face). Having issued out, they shine in ten directions on all the

Bodhisattvas in the first resolution until in the ninth stage, and present

(to them) the principle of wisdom and skill in means. Ten hundreds thousands innumerable rays issue out from the circle of hair between his eyebrows. Having issued out, they shine down all the abodes of Evil

Ones in ten directions, blacken them, illumine the Bodhisattvas who have reached the stage of coronation, and then disappear into their bodies. As many rays as atom-dusts in full of ten hundreds thousands innumerable triple thousands issue out from the top of his head. Having issued out, they shine in ten directions on all the assemblies of Tathagatas, which have the realms of ideas as their quantity, which have the world of empty space as their end. And they circle the world to the right in ten ways, stop in the sky, form a great circle of ray-net, offer the great reverence named 'Glowing Splendour' to all the Tathagatas. This is such that the offerings to the Tathagatas of all the Bodhisattvas from the first arousal of mind (for enlightenment) up to the ninth stage cannot reach even a part of one hundredth, of one thousandth, [...of one hundred thousands millionth. It does not allow even numbering, counting, analogy. 344 comparison, or resemblance.]"*

Moreover, indeed, in all the realms of ideas in the ten directions with various arrangements the following things rain down from the circle of ray-net:- fragrant vapour, aromatic smoke, garlands, ointments, aromatic powders, robes, parasols, flags, banners, cloths, ornaments,

Mflrt/'-jewels, and more, all beyond the ranges of the worlds, produced by the help of necessary preparation of super-mundane roots of wholesome deeds, completed by all sorts of qualities, sustained by unthinkable power of Nirvana, and (those rays) pour the various arrangement of great jewel­ like-rain from the great clouds on the each assembly of Tathagatas. All the living beings who perceive those offerings become assured in perfect enlightenment Having given such kind of offerings, these rays shine again on all assemblies of Tathagatas and circulate the world to the right side in ten ways and set down in the soles of the feet of Tathagatas,

Arhants, and Perfectly Enlightened Ones. Therefore, it is known to those

Tathagatas and Bodhisattvas that in the extension of that world-region, there is a proper time of coronation for a Bodhisattva who has reached such course of conduct.

Oh! sons of the Conqueror! Here immeasurable, innumerable and limitless Bodhisattvas who have stood in the ninth Bodhisattva stage come together from limitless extension of world-regions in ten directions, move

558 cf The section [K] in the %^ stage. 345 around this Bodhisattva, pay great reverence to him, behold him, and then they fall into ten hundreds thousands concentrations. The body of

Bodhisattva who has reached the stage of coronation is decorated with

Srlvatsa^^^ and mystical cross thunderbolt.^^'' From it emerges a great ray called 'Conqueror of all the Evil Ones' which is accompanied by ten hundreds thousands of innumerable rays as its attendants. Having issued out, it shines in ten directions and shows limitless miracles and again disappears into the decoration of Srivatsa with mystical cross of thunderbolt belonging to the Bodhisattva. Immediately after this it is perceived that the Bodhisattva's power and strength are increased with hundred thousands of good qualities.

[E] Then indeed, Oh! sons of the Conqueror, the rays named

'possessors of omniscient super-knowledge' issue out from the circles of hairs between the eyebrows of the Tathdgatas, Arahants and Perfect

Enlightened Ones. All of them with their innumerable attendants shine down completely all the world-regions in ten directions, having circled the worlds in ten ways to the right side, having shown the great miracles of

"^ A mark or curl of hair on the breast of Vimu or Krsna and of other Hindu divine beings. It is said to be white and is represented in pictures by a symbol resembling a cruciform flower.

^^^ Svastika is a kind of mystical cross made on persons and things to denote good luck. It is used now as the sign to indicate Buddhist temples in Asian countries. 346

Tathagata, having aroused many hundred thousands millions billions of

Bodhisattvas, having caused all the Buddha-realms to quake in six ways, having stopped all the calamitous and perishing courses of existence and birth, having eclipsed all the abodes of Evil Ones, having manifested all the Buddha's seats where Tathaagatas have been enlightened in Perfect

Enlightenment, having shown arrangements and powers of the assemblies of all the Buddhas, having shown all the world-regions as far as the regions of empty space which have the realm of ideas as their best, having come back again, having gone round the right side above the assembly of all the Bodhisattvas, having shown great arrangements, those rays set down on the head of Bodhisattva. And the attendant rays also have set on the heads of those Bodhsiattvas who have come together.

Immediately after those rays have fallen down the Bodhsiattvas obtain ten hundreds thousand concentrations which they did not obtain previously.

And when those rays fall down on the head of the Bodhisattva, it is said that the Bodhisattva is coronated in the range of the Perfect Enlightened

One. Having fulfilled ten powers, he enters into the class of the Perfect

Enlightened Ones.

Oh! sons of the Conqueror, the eldest son of the universal King, born from the chief queen, is provided with the characteristics of a universal ruler. The universal king lets him sit on the blessed seat of a divine elephant throne; having brought the water from four great oceans; having set over the palace the great arrangement of flowers, incenses. 347 lamps, garlands, perfumes, aromatic powders, robes, parasols, flags, banners, musical instruments, beating musical instruments and chorus; and then (the king) takes the golden pitcher containing water from the four oceans and sprinkles that water on the head of the prince. And immediately after being sprinkled the prince enters into the class of consecrated Ksatriya kings. He, having fulfilled the Ten Wholesome

Paths^^' of action, attains the name of a universal king.

Just so, Oh! sons of the Conqueror, immediately after being sprinkled by those venerable Buddhas a Bodhisattva is said to be sprinkled by the consecration of great knowledge. He, having fulfilled ten powers through the consecration of the Perfect Enlightened One, enters into the class of Perfect Enlightened Ones. Oh! sons of the Conqueror, this is the coronation of great knowledge of Bodhisattva, for the sake of which the

Bodhisattva undertakes many hundreds thousands of difficult practices.

Thus it is said that he is consecrated, matured in immeasurable merits and knowledge, and reached at the Bodhisattva stage (called) Cloud of

Doctrine.

[F] The Bodhisattva who stands in this Bodhisattva stage (called)

Cloud of Doctrine knows, as it is, the attainment of the realm of ideas, of the realm of desire, of the realm of form, of the formless realm, of the

'^' DN. I, Brahmajdlasutta, AN. 5, 292; etc. For the details see the second stage. 348 realm of the worlds, of the realm of all beings, of the realm of consciousness, of the realm of the conditioned and unconditioned, of the realm of empty space, of the teaching of being and non-being, and of the realm of Nirvana. He knows accurately the attainment of the defilements caused by (wrong) views, of the becoming and the decay of world-regions, of the practice of Srdvaka, Pratyekabuddha and Bodhisattva, of the powers, convictions, unique characteristics of Buddhas, material and spiritual bodies of Tathagatas, and of all sorts of knowledge of the omniscient, of the manifestation of perfect enlightenment, and of the turning of the wheel of the doctrine. In sum, he knows accurately the variety and the accomplishment of the entrance to all the doctrines.

Further by the intelligence provided with such knowledge he knows, as it is, the transformation of (thought) made by (wrong) views, the transformation of world-regions, the transformation of the realm of ideas, the transformation of Srdvaka, the transformation of Tathagata. He knows, as it is, the resemblance and the difference of all the transformations. He knows, as it is, the sustaining power of all the

Buddhas, of doctrine, of Sahgha, of acts, of defilements, of time, of vow, of reverence, of the course of conduct, of kalpa, and he knows, as it is, the sustaining power of knowledge. He knows, as they are, those varieties of knowledge entering into subtlety of Tathagatas, Arhants and enlightened ones, such as the varieties of knowledge entering into subtlety of practices, of degeneration and generation, of rebirth, of leaving homo. 349 of attaining perfect enlightenment, of miracles, of turning the wheel of the

Teaching in motion, of teaching of the doctrine, of the full details of the teaching, of sustaining power of the life-span, of the manifestation of body with color and form, of non-transgression of the discipline of all the living beings, of manifestation in all the world-regions, of observing mental behaviours of all living beings, of observing three (divisions of) time in a moment, of all of the past and the future without a remainder, of universal manifoldness of mental practice of all the living beings, of the unthinkablility of powers, of the convictions and the characteristics unique to Tathdgata, of the perfect Nirvana of Tathagata, of the sustaining of the instruction, and of the maintenance of true doctrine. Preceded by such (things) he knows, accurately, all those immeasurable and innumerable varieties of knowledge entering into subtleties of Tathagatas.

He knows all these secret matters of Tathagatas, Arhants and

Perfect Enlightened Ones, such as the secret of body, the secret of word, the secret of mind, the secret of deliberation of right time and wrong time, the secret of giving predictions of Bodhisattva, the secret of taking care of living beings, the secret of encouraging and disheartening one who is to be trained, the secret of instructing and discontinuing the teaching according to time, the secret of establishing a variety of Vehicles, the secret of distinguishing the courses of conduct and the faculties of living beings, the secret of entering into the acts and deeds of living beings, the secret of distinguishing the courses of conduct and the faculties of 350

Bodhisattva, the secret of comprehending self-nature and power of course of conduct and perfect enlightenment, the secret of sustaining self-nature

and perfect enlightenment, the secret of descent and rescue, the secret of

attraction and summons (direction), the secret of showing the attitudes of

standing, walking, sitting, and lying, the secret of enjoying food and

provision for body, and the secret of showing speech, silence,

concentration, emancipation, meditation, contemplation; preceded by such

(secrets), he knows, as they are, all those immeasurable and innumerable

secret matters of Tathagatas.

He knows these adjustments of Tathagatas^ knowledge at the

entrance into kalpas, such as the adjustment of innumerable kalpas in one

kalpa, the adjustment of one kalpa in innumerable kalpas, the adjustment

of innumerable kalpas in a limited number of kalpas, the adjustment of a

limited number of kalpas in innumerable kalpas, the adjustment of kalpas

in a moment of thought , the adjustment of a moment of thought in kalpas,

the adjustment of non-kalpa in kalpa, the adjustment of kalpa in non-

kalpa, the adjustment of kalpas without Buddha in kalpas with Buddha,

the adjustment of kalpas with Buddha in kalpas without Buddha, the

adjustment of present kalpa in past and future kalpas, the adjustment of

past and future kalpas in present kalpa, the adjustment of future kalpas in

past kalpas, the adjustment of past kalpas in future kalpas, the adjustment

of a short kalpas in a long kalpa, the adjustment of a long kalpa in a

short kalpa, the adjustment of what has been done by perceptions in all 351 kalpas, and the adjustment of kalpa in what has been done by all perceptions. Preceded by such, he knows, as they are, all those

immeasurable and innumerable adjustments at the entrance into kalpa.

He knows, as they are, those verities of penetrating knowledge of

Tathagatas, Arhants and Perfect Enlightened Ones concerning Incarnation,

such as the knowledge penetrating atom-dust particles, the knowledge

penetrating incarnation in Buddha's realm and perfect enlightenment, the

knowledge penetrating incarnation and perfect enlightenment in bodies and

minds of living beings, the knowledge penetrating incarnation in perfect

enlightenment which goes everywhere, the knowledge penetrating

manifestation of inverted course of conduct, the knowledge penetrating

manifestation of regular course of conduct, the knowledge penetrating

manifestation of reverse course of conduct, the knowledge penetrating

manifestation thinkable, unthinkable, and cognizable, and incognizable

course of conduct in the world, and the knowledge penetrating

manifestation of course of conduct cognizable by Sravakas,

Pratyekabuddhas, Bodhisattvas, and Tathagatas. He knows accurately all

those (varieties of penetrating knowledge). Thus indeed. Oh! sons of the

Conqueror, the wide knowledge of venerable Buddha is immeasurable.

The penetration knowledge of the Bodhisattva who abides in this stage is

(also) immeasurable.

[G] Again indeed. Oh! sons of the Conqueror, the Bodhisattva who

has reached this stage, obtains the emancipation of Bodhisattva named. 352

'Inconceivability, Non-obstruction, Pure inquisition. Shining of the face.

Confronting all sides. Store of Tathagata, Equipment (following) an unhindered wheel. Comprehending the three times. Womb of the realm of ideas. Splendour in sacred place of emancipation,' and 'Residing in every sphere without a remainder.' He obtains (such ten) emancipations of

Bodhisattva. Thus he obtains as far as hundred thousands of meditations, magic formulas, and productions of supernatural faculties. He obtains hundred thousands of splendours of knowledge, miracles, productions of the analytical knowledge, exhibitions of experiential knowledge, entrances into profound principles of the doctrine, floods of great compassion, and entrances into the masteries oi Bodhisattva.

[H] He is provided with the intelligence equipped with such knowledge and the skilful memory approaching immeasurability. He bears up, receives, and preserves the immeasurable great splendours, great lights and the great clouds of doctrine in presence of immeasurable Venerable

Buddhas in ten directions in a moment. Just as. Oh! sons of the

Conqueror, no place on earth except the ocean can bear, can receive, and can hold the great effusion of water showered from the cloud of oceanic water spirit (lit. dragon king). Just so. Oh! sons of the Conqueror, all the entrances into the mysteries of Venerable Tathagatas, such as the great splendour of doctrine, the great lights of doctrine and the great clouds of doctrine cannot easily be borne up, received, appropriated and preserved by all the living beings, all the Sravakas, all the 353

Pratyekabuddhas and even the Bodhisattvas who abide in the first stage as far as ninth stage. (But) it is the Bodhisattva who abides in this stage

(called) Cloud of Doctrine, who bears up, receives, and preserves it all.

Just like. Oh! sons of the Conqueror, the great ocean bears up, receives, and preserves the great cloud of one great dragon, two, three, or even immeasurable great clouds of immeasurable dragons; it can bear up, receive, and preserve in one moment. By what reason? Because the great ocean is immeasurable, extensive and expanded. Similarly, Oh! sons of the Conqueror, the Bodhisattva who abides in this stage (called) Cloud of Doctrine, bears up, receives, and preserves the immeasurable great splendour of doctrine, the great lights of doctrine and the great clouds of doctrine in a moment in presence of one Tathagata, two, three, or even in front of immeasurable Tathagatas; he can bear up, receive, and preserve the immeasurable great splendour of doctrine, the great lights of doctrine and the great cloud of doctrine in a moment. Therefore, this stage is called the 'Cloud of Doctrine.'

Bodhisattva Vimukticandra asked: "Is it possible to count in the presence of how many Tathagatas again. Oh! son of the Conqueror, can the Bodhisattva bear up, receive, and preserve the immeasurable great splendour of doctrine, the great lights of doctrine and the great clouds of doctrine in a moment?"

Bodhisattva Vajragarbha replied: "Oh! son of the Conqueror, it is not possible to count (by) numerical account in the presence of how many 354

Tathagatas can the Bodhisattva bear up, receive, and preserve the immeasurable great splendour of doctrine, the lights of doctrine and the great clouds of doctrine in a moment. But indeed, I will make a simile.

Oh! son of the Conqueror, now among the world regions (the number of which is) comparable with the atom-dusts in the inexpressible ten hundreds thousands million-billions of Buddha's realms in ten directions, if there exists a living being and he would have obtained the magic formula to hold what he has heard, (then) he is a great Sravaka as an attendant of Tathagatas and the foremost one among the holders of good memory. Similarly, also if one living being would obtain such a sort of skilful power to hold what he has heard as a Bhiksu named 'Great

Victory' of the Venerable Tathagata, of Arhant, and of Perfect

Enlightened One, on the Vajra lotus, as this one living being so all the living beings in all the world regions without a remainder would obtain it and what the first has got would not be (the same with) what the second

(has got). Then do you think. Oh! son of the Conqueror, that their skilfulness of memory would be immeasurable and immense?"

Bodhisattva Vimukticandra said: "Oh! son of the Conqueror, great, immeasurable would be this skilfulness of memory of all those living beings."

Bodhisattva Vajragarhha said: "I will tell you, Oh! son of the

Conqueror, I will let you know. When a Bodhisattva who abides in the

stage (called) Cloud of Doctrine, bears up, receives, and preserves in the 355

presence of Tathdgata in a moment the great splendour of doctrine, the

(great) lights (of doctrine), and the (great) clouds (of doctrine) named the

'Store of the three (units of) time of the realm of ideas,' the above-

mentioned skilfulness of memory cannot reach even a part of one

hundredth, of one thousandth, .... of one hundred thousands millionth of this skilfulness to hold the great splendour of doctrine, the (great) lights

(of doctrine) and the (great) clouds (of doctrine). [It does not allow

even numbering, counting, analogy, comparison and resemblance. As in the presence of one Tathdgata so in the presence of perfect enlightened

ones who are (in their number) like atom-dusts in the world regions in

above mentioned ten directions and (in the presence) of far more

immeasurable Tathdgatas he in a moment bears up, receives, appropriates

and preserves the great splendors, the (great) lights and the (great) clouds

of doctrine named the Store of the three (units of) time in the realm of

ideas.']'*^ Therefore, this stage is called the 'Cloud of Doctrine.'

Again, Oh! son of the Conqueror, a Bodhisattva, who stands in the

Bodhisattva-st&ge (called) Cloud of Doctrine and holds the power of his

own vow, having caused the cloud of great compassion and sympathy to

arise, roaring the thunder by the splendour of great doctrine, flashing the

lightning of supernatural faculties, science and convictions, whipping up a

562 These sentences are according to the Chinese versions. 356 great wind of great ray, covering all with thick cloud-net of great merit and knowledge, manifesting a dense whirl cloud of various bodies, uttering the great Teaching, putting the assemblies of evil ones to flight; having pervaded in a moment as many hundreds thousands million-billions of world-regions as atom-dusts in world-regions in ten directions; and again having pervaded far more immeasurable hundreds thousands million- billions of world-regions, he showers great rains of great merit like great nectar according to their intentions; and he extinguishes all the dust and flames of afflictions produced by ignorance of living beings. Therefore, this stage is called the 'Cloud of Doctrine.'

Again, Oh! son of the Conqueror, a Bodhisattva, who stands in the

Bodhisattva-stage (called) Cloud of Doctrine,**^ sustains in one world- region, according to intentions of living beings and according to ones who are to be trained in all the deeds of Tathagatas, such as beginning with abiding in excellent palace of Tusita, then descending from divine existence for being reborn as a human being, conception,^^'* abiding in the womb, birth, leaving home, (attaining) the perfect enlightenment, (being) requested (for teaching), turning the wheel of great doctrine (in motion), and the stage of great complete Nirvana. Thus, he sustains (this) in two

^^^ cf Ro-Dbh omits 'bodhisattvabhiimau sthito.'

^^* cf Ro-Dbh has "-acahkramand' for ^-avakramana.' 357 or in more immeasurable hundreds thousands million-billions of world- regions than atom-dusts which are in these world-regions, according to resolute intentions of living beings and according to ones who are to be trained in all the deeds of Tathagata.

[I] Having obtained the masteries over such varieties of knowledge and the well settled supernatural faculty of great knowledge, he, as he wishes, sustains a defiled world-region as pure, and the pure world-region as defiled. He, as he wishes, sustains the expansion of the contracted world-region and the contraction of the expanded (world-region). Thus he sustains by his might the endless production of all the world-regions which are wide, great, immeasurable, subtle, gross, inverted, upside-down, regular, and so on. He, as he wishes, sustains one world-region containing everything including Mt. Cakravdda^^^ and its ranges (lit. ditchs) in one atom-dust; yet without expanding the atom-dust, he shows this action. He sustains two, three, four, five, or as far as inexpressible

(numbers of) world-regions containing everything together with Cakravdda mountain and (surrounding) seas (lit. ditchs)'" in one atom-dust. He, as

cf Ko-Dbh has only 'anabhildpydnabhildpye vdpi.'

""^ It is the name of a mountain or the range of the mountain, which is supposed to surround the earth.

567 Read sacakravddaparikhd with the Chinese versions for sacakravdlaparikhd: 358 he wishes, shows the arrangements of two world-regions in one world- region. He, as he wishes, shows as far as the arrangement of inexpressible (numbers of) world-regions. He, as he wishes, shows the arrangement of one world-region in two world-regions. He shows (the arrangement of one world-region) as far as in inexpressible (number of ) world-regions. He as he wishes, puts^** all the mass of living beings who are in one world-region without injuring living beings, in as far as inexpressible (number of) world-regions. He, as he wishes, puts the mass of living beings who are in inexpressible (number of) world-regions, in one world-region without injuring living beings. He, as he wishes, shows one arrangement of all Buddha's spheres in one hair-hole. He, as wishes, shows the inexpressible (number of) arrangements in all sorts of Buddha's spheres.

He, as he wishes, magically creates in a moment his bodies as many as atom-dusts in inexpressible world-regions. And he shows so many hands in each of his bodies. By these hands he applies himself to revere

Buddhas in ten directions. With each of his hands he sprinkles as many baskets of flowers on those Venerable Buddhas as there are the sands in the Ganges River. As (baskets) of flowers (he throws) so (many baskets)

'Cakravada mountain and seas (lit. ditchs)' or 'including peripheral mountains and its ranges.' ^^^ cf The Chinese versions and Ko-Dbh have 'sandarsayatV for 'sandadhati.' 359 of fragrant vapours, garlands, ointments, aromatic powders, robes, parasols, flags, banners, and all (kinds of) arrangements. And he sustains as many heads on each of his bodies. And he manifests many tongues in each of his heads. With these tongues, he speaks the glory of Venerable

Buddhas. In the arising of a thought, he goes throughout the ten directions. He sustains at each moment of thought causing the arrangement of immeasurable perfect enlightenments as far as the attainment of great perfect Nirvana. He sustains immeasurable (number of) bodies in three (units of) time. He sustains in his own body the immeasurable merits and arrangements in Buddha's realm of immeasurable

Venerable Buddhas. He sustains in his body the arrangements of origination and destruction of all the world-regions. He emits all the circles of wind from one hair-hole without injuring living beings. He, as he wishes, sustains the world-region as far as the aggregate of water, in which he sets a great lotus. By the arrangement of splendour of this great lotus, he pervades endless world-regions. He shows here the great tree of enlightenment. He shows as far as all the excellent aspects of omniscience.

He sustains in his own body the splendours in ten directions including the lights of jewels, lightning, the lights of the sun and moon and as far as the splendour of all lights. With one (blow of) wind from his mouth he shakes endless world-regions towards every direction without frightening living beings. He sustains the destruction by wind. 360 fire, and water in ten directions. He sustains the appearance of physical adornments according to the wishes of all the living beings. He sustains the body of Tathagata in his own body. He sustains his own body in the body of Tathagata. He sustains his own Buddha's realm in the body of

Tathagata. He sustains the body of Tathagata in his own Buddha's realm.

Thus, Oh! son of the Conqueror, the Bodhisattva who abides in the stage

(called) Cloud of Doctrine shows these, other, immeasurable, and numberless hundreds thousands million-billions of supernatural faculties and miracles.

[J] Then indeed it occurred to some Bodhisattvas in the assembly, as well as to some gods, dragons, spirits, Gandharvas, demons, Garudas,

Kinnaras, great serpents, Sakras, Brahmds, world-protectors, Mahesvaras and Suddhdvasas, as follows:- 'If now even the range of performances of mystical powers of a Bodhisattva is thus immeasurable, then what form will that of Tathdgatas be like?'

Then indeed Bodhisattva Vimukticandra, having noticed the deliberation in minds of that audience, said to Bodhisattva Vajragarbha as follows: "Indeed, Oh! son of the Conqueror, this audience is doubtful.

Please show them a little bit of arrangement and miracle of Bodhisattva in order to remove their doubts."

Then indeed Bodhisattva Vajragarbha at that time accomplishes

Bodhisattva-conctnXxzX'ion named 'Manifestation of self-nature of all the bodies of Buddha's realm.' Immediately after Bodhisattva Vajragarbha 361 accomplishes Bodhisattva-concentration (named) 'the Manifestation of self-nature of all the bodies of Buddha's realm,' all those assemblies of

Bodhisattva, gods, dragons, spirits, know that they themselves have entered into the body of Bodhisattva Vajragarbha, and they know the formation of Buddha-realm. The forms and the arrangements in this

Buddha-realm are not easy to provide more amply even with a full million of kalpas. And there a bodhi-tree was as broad as ten hundreds thousands of triple thousand (worlds) and with wide immeasurable shoots full of three thousands millions and rising tops of its innumerable branches wide enough to fill ten million billion-worlds. And being in equilibrium with those (things) there is a broad lion seat in this circle for enlightenment, where one can see that the Tathagata named the 'King of all the Supernatural Faculties and Intellects' has come to the excellent circle for enlightenment. Thus indeed all the arrangements which are shown there are not easy to provide more amply even with full million of kalpas. He, having shown this great miracle, let all these Bodhisattva- audiences, gods, dragons, spirits, Gandharvas, demons, Garudas,

Kinnaras, great serpents, Sakras, Brahmds, world-protectors, Mahesvaras and Suddhavasas stand in their places again. Then indeed all these audiences obtained marvelous (thoughts) and became silent and stood there looking at Bodhisattva Vajragarbha only.

Then indeed Bodhisattva Vimukticandra said to Bodhisattva

Vajragarbha as follows: "So marvelous, Oh! son of the Conqueror, so 362 wonderful is the power of remarkable arrangement of unthinkable uppermost Samadhi. Oh! son of the Conqueror, what is the name of this

Concentration?"

Bodhisattva Vajragarbha said: "Oh! son of the Conqueror, 'the manifestation of the self-nature of all the bodies of Buddha's realm' is the name of this concentration."

Bodhisattva Vimukticandra said: "Then, Oh! son of the Conqueror, what is the arrangement of the sphere and range of this concentration?"

Bodhisattva Vajragarbha said: "Oh! son of the Conqueror, the

Bodhisattva, as he wishes, since he has well practised this concentration, shows in his own body the ten Buddha's realms which are comparable (in number) with the atom-dusts in the world-regions of same (number) as the sands in Ganges river, or even more than that. Oh! son of the Conqueror, the Bodhisattva, who abides in the Bodhisattva stage (called) 'Cloud of

Doctrine,' obtains many hundreds thousands of such concentrations of

Bodhisattva. Therefore, it is not easy to know the body or physical action of this Bodhisattva even by Bodhisattvas who, having reached the young princedom, abide in the (ninth) Bodhisattva stage (called) Good

Intelligence; is not easy to know his speech or verbal action; is not easy to know his mind or mental action; is not easy to know his supernatural faculty; is not easy to know his observation of the three (units of) time; is not easy to know the entrance into the state of his concentration; is not easy to know the sphere of his knowledge; is not easy to know the 363 enjoyment of his emancipation; is not easy to know the acts of his transformation, the acts of his mystical power, or the acts of his might.

In sum, even the act of lifting up and putting down of his feet as he walks is not easy to know even by the Bodhisattva who, having reached the young princedom, abides in the (ninth) Bodhisattva stage (called) Good

Intelligence. Thus, Oh! son of the Conqueror, this Bodhisattva stage

(called) Cloud of Doctrine is immeasurable, (and) this is the description in short. In the full details, it is to be known as described endlessly in countless hundreds thousands kalpas.

Bodhisattva Vimukticandra asked: "Oh! son of the Conqueror, what is the entrance into the ranges and the spheres of Tathdgatas like, if this sphere of practice and sustaining power of Bodhisattvas is thus immeasurable?"

Bodhisattva Vajragarbha replied: "Just like. Oh! son of the

^^^ cf The Buddhas' lokottaras: they are free from defiled (sasravd) dharmas, all their discourses are in keeping with the teaching of the Doctrine which they can explain in a single vocal utterance (ekavaguhara), all the siitras proclaimed by them are precise and definitive in meaning (nitdrtha), their material bodies {riipakdyd), their might (prabhava) and their life-spans (ayus) are unlimited; plunged into continuous concentration (samddhi), they experience no fatigue in propounding the Doctrine, answering questions, constructing their sentences; they understand all things in a single instant of thought; until their entry into Parinirvdna, they are always in command do the twofold knowledge of the destruction of the defilements (dsravaksaya) and their non-re-arising (anutpddajndna). 364

Conqueror, if a man, having taken two or three stones as small as kernels of jujube-fruit from the world-region of four continents, would say "How big is the earth in unlimited universe compared with this stone by largeness or immenseness?" Your speech seems to me like that man.

Because you are comparing the state of Doctrine of Tathagatas, Arhants and Perfect Enlightened Ones who have immeasurable knowledge, with the state of Doctrine of Bodhisattvas. Oh! son of the Conqueror, indeed, that which can be picked up off the elements of the earth is small, while the rest is immeasurable: in the same way. Oh! son of the Conqueror, even if being described in immeasurable kalpas, only a part of the

Bodhisattva-stage (called) Cloud of Doctrine would be described. How much less (could the description) of the Tathagata-stage (be)? I tell you,

Oh! son of the Conqueror, I let you know. This Tathdgata, having stood in front of me, has witnessed. Even if. Oh! son of the Conqueror, the

Buddha's realms (the number of which is) comparable with the atom-dusts in limitless world regions in each directions, would be filled with

Bodhisattvas who have reached such a stage, like sugar-cane wood, reed woods, bamboo woods, sesame bush, or rice bush, the accomplishment of

Bodhisattva 's course of conduct produced by them in endless kalpas cannot reach even a part of one hundredth, of one thousandth, , of on hundred-thousand-millionth of Tathagata's sphere issued in one moment by Tathagata's knowledge. It does not allow even numbering, counting, analogy, comparison, or resemblance. 365

Thus, Oh! son of the Conqueror, a Bodhisattva, having attained such knowledge, being with body, speech and mind not other than those of Tathdgatas, does not give up the power of Bodhisattva '5 concentration, and he sees, reveres, and gives access to Buddhas. He reveres an endless

(number of) Tathdgatas in each kalpa with all kinds of conduct and reverence. He receives the splendor of sustaining powers of those

Venerable Buddhas with the reverence which becomes more deep. He, mostly is insuperable by the presentation of the question to distinguish the realm of ideas in many kalpas, many hundreds kalpas, ...., and in many hundreds million-billions of kalpas.

Oh! son of the Conqueror, the great decoration ornament set with great Man/-jewels by a divine artisan, when tied on the head and neck of the king of gods, Vasavartin, is not superable by any other human or divine ornaments for decoration and adornment. In the same way. Oh! son of the Conqueror, the practices of the knowledge of Bodhisattva who has reached this tenth Bodhisattva-stage (called) Cloud of Doctrine are not superable by all the living beings, by all the Srdvakas, by

Pratyekabuddhas, and by the earlier Bodhisattva-stage. And the splendor of knowledge of the Bodhisattva who abides in this stage comes into being in order to let living beings enter into the knowledge of the omniscient, and is not superable by any other splendor of knowledge.

Oh! son of the Conqueror, again indeed, the splendour of kilk^

Mahesvara is beyond all realms of birth and makes happy all the bodies of 366 living beings. Similarly, Oh! son of the Conqueror, the splendour of knowledge of the Bodhisattva who abides in this tenth stage (called)

Cloud of Doctrine is not superable by all the Sravakas, Pratyekahudhhas or by the Bodhisattvas who abide in the first Bodhisattva-stage until the ninth Bodhisattva-stage, and (this splendour) finally lets the living beings abide in the ultimate essence of the knowledge of the omniscient.

Indeed again, Oh! son of the Conqueror, this Bodhisattva, having obtained such knowledge, is announced by Venerable Buddhas to have the knowledge of the three (units of) times, the knowledge distinguishing realms of ideas, the knowledge of pervasion of all the world-regions, the knowledge of sustaining power which shines over all world-regions, the complete knowledge of the law of all the living beings and realms, the knowledge entering into the operation of minds of all the living beings, the knowledge of maturing all the living beings according to (suitable) time, non-transgression of discipline, and the skilfulness of knowledge in investigating and distinguishing all the things. In sum, he is announced to have the immeasurable knowledge of the omniscient.

For him the Perfection of Knowledge is paramount among ten

Perfections, while he practises the other Perfections according to his

power and application. Oh! son of the Conqueror, this is the tenth

Bodhisattva-stage named 'Cloud of Doctrine' in summarized description,

but it would require the limitless kalpas to tell the completion in detail. 367

The Bodhisattva who abides in this (stage) mostly becomes the king

Mahesvara, being expert and mighty to instruct living beings in the

Perfections of all the Sravakas, Pratyekabuddhas and Bodhisattvas, being unfazed by the elucidations of the questions to distinguish the realms of ideas. Whatever act (the rest is the same as the sentences in 8"* stage, except "of same (number) as the atom-dusts in inexpressible ten hundreds thousands million-billions of Buddha's realm' for 'a million of triple thousands').

(This is) the tenth Bodhisattva-siage named Cloud of Doctrine-—

11. Parindanaparivartah (The Presenting Chapter)

[A] Again indeed. Oh! son of the Conqueror, these are the ten stages of Bodhisattva explained in short. To explain the details of which unlimited kalpas will be required. These are the stages which have been, will be, and are explained by the Buddhas of past, future, and present.

These ten stages of Bodhisattva should be seen in accordance with omniscience in all its aspects as it gradually becomes manifest. Just as.

Oh! son of the Conqueror, the flow of water that originated from the lake called 'Anavatapta,' having pacified the Jambudipa by four great river currents, without being dried up, ever increasing, causing benefit of the limitless number of beings, finally is flowing towards the great ocean, in the same way, the water of roots of wholesome (deeds) flowing from the great lake of Bodhisattvacitta by the great resolution and the streams of 368 four Sangrahavastus, suffices all realms of beings, inexhaustible, ever increasing, benefiting the infinite beings, finally pours into the great ocean of complete omniscience; that water of roots of wholesome (deeds) from the very beginning is headed for the ocean of omniscience.

[B] Oh! son of the Conqueror, those ten stages of Bodhisattva are manifested as based on omniscience. Oh! son of the Conqueror, the ten great majestic mountains are manifested as based on the earth. They are;- 'Himavan\ 'Gandhamadana', 'Vaidalya', 'Rsigiri\ 'Yugandhara\

'AsvakarnagirV, 'Nimindhara\ 'Cakravala\ 'Ketumdn', and 'Sumeru\

Oh! son of the Conqueror, just as the great mountain 'Himavan' has all kinds of unlimited medicinal plants as it holds all sorts of medicinal herbs; similarly, a Bodhisattva in the stage of Pramudita stage becomes a mine of all worldly poetry, writings, the science of magic spells, due to possessing them endlessly.

Just as. Oh! son of the Conqueror, the great mountain

'Gandhamadana' is a mine of all kinds of fragrances, due to out of which all kinds of fragrances may be collected from it endlessly; in the same way, a Bodhisattva standing on the Vimala stage becomes a mine of the unlimited fragrances of all the moral conducts and restraints of

Bodhisattva by collecting them.

Just as, Oh! son of the Conqueror, the great mountain 'Vaidalya' is a mine of pure jewels, from which all kinds of jewels may be taken endlessly; similarly a Bodhisattva in the stage of enlightenment (called) 369

"PrabhakarV becomes a mine of all worldly meditations, mystic knowledges, liberations, concentrations, and attainments endlessly in answering questions about all meditations, mystic knowledges, liberations, concentrations, and attainments in the world.

Just as. Oh! son of the Conqueror, the great mountain 'Rsigirf is a pure precious abode of sages with five mystic knowledges, where there are countless such sages; in the same way, a Bodhisattva in the stage of enlightenment (called) "ArcismatV becomes a mine of higher knowledge of penetration and explanation of all Paths and non-Paths, and inexhaustible in answering questions through the higher knowledge of the disparity between the Path and non-Path.

Just as. Oh! son of the Conqueror, the great mountain 'Yugandhara' is a pure precious abode of spirits of great magical powers, where there are countless such spirits; in the same way, a Bodhisattva in the stage of enlightenment (called) 'Sudurjaya' becomes a mine of mystic knowledges, spiritual powers, occult transformations, and miraculous effects, due to the ability of answering questions about these phenomena inexhaustibly.

Just as. Oh! son of the Conqueror, the great mountain

'AsvakarnagirV is a pure precious mine of all kinds of fruits, from which all kinds of fruits may be gathered inexhaustibly; similarly a Bodhisattva in the stage of enlightenment (called) 'AhhimukhV becomes a mine of penetration and explanation of Dependent Origination, and inexhaustible in answering questions about realization of the fruits of Sravakas. 370

Just as, Oh! son of the Conqueror, the great mountain 'Nimindhara'' is a pure precious abode of all water spirits of great magical powers, where there are countless water spirits, similarly a Bodhisattva in the stage of enlightenment (called) 'Durahgama' becomes a mine of teachings of skill in means and wisdom, and inexhaustible in answering questions about the realization of the fruits of Pratyekabuddhas.

Just as, Oh! son of the Conqueror, the great mountain 'Cakravala' is a pure precious abode of those imbued with power, where there are countless powerful beings, similarly a Bodhisattva in the stage of enlightenment (called) 'Acala' becomes a mine of effects of powers of

Bodhisattvas, and inexhaustible in answering questions about the differentiations of worlds.

Just as. Oh! son of the Conqueror, the great mountain 'Ketuman' is a pure precious home of titans with great magical powers, where there are countless titans, in the same way a Bodhisattva in the stage of enlightenment (called) 'SadhumatV becomes a mine of application of knowledge of the becoming and passing away of all beings, and inexhaustible in answering questions about the formation and disintegration of all worlds.

Just as. Oh! son of the Conqueror, the great mountain 'Sumeru' is the precious jewel home of divinities of great power, where the divinities are countless, similarly a Bodhisattva in the stage of enlightenment

(called) 'Dharmamegha' becomes a mine of the powers, expertises, and 371 unique qualities of Buddhas, and becomes inexhaustible in answering questions about the manifestation of the works of Buddha. Just as these ten great mountains exist in the ocean and appear above the ocean, in the same way, these ten stages of Bodhisattvas exist in omniscience and appear as belonging to omniscience.

[C] Oh! son of the Conqueror, an ocean undeniably is counted as an ocean because of its ten characteristics. Because of which ten? Because of progressively becoming deeper; because of not lodging a dead body; because other waters lose their identity in the ocean; because of having one taste; because of containing many jewels; because its depths are hard to reach; because it is immeasurably vast; because it is the abode of giant creatures; because the tides do not exceed their bounds; and because it receives all the rains of the clouds without being filled. In the same way, the practice of a Bodhisattva is undeniably counted as such because of ten characteristics. Because of which ten? Because of gradual deepening of accomplishment of vows in the stage of Joy; because of not lodging the dead body of bad conduct in the stage of Purity; because of relinquishment of mundane concepts in the stage of Splendour; because of the one flavor of unbreakable confidence in Buddha in the stage of

Brilliance; because of innumerably many valuable accomplishments of works in the world by higher knowledge and skill in means in the stage of

Difficult to Conquer; because of the profundity and incomprehensibility of

'Dependent Origination' in the stage of Face-to-Face; because of 372 immeasurable vastness of skill in discernment in the stage of Far-going; because of being the abode of colossal displays of production of supernatural manifestations in the stage of Immovability; because of accurate comprehension of profound liberation and worldly actions, without going over the boundary in the stage of Good Intelligence; because of receiving the water of the great clouds of teachings of all

Buddhas without being satisfied in the stage of Cloud of Doctrine.

[D] When a great jewel, surpassing the ten classes of jewels, is picked up, well heated by a skilful goldsmith, well arranged, well purified, well polished, skilfully pierced, strung on a golden thread, and mounted above a banner on a jewel pole, emanates all kinds of light and becomes recognized by a king, then it presents a high quality against the gathering of all precious things belonging to all beings. In the same way. Oh! son of the Conqueror, when a Bodhisattva who in whom jewel-like thought for omniscience is aroused, surpassing the ten noble Gotras, highly strengthened by clean virtues, penance, discipline, and training, well solid by meditation, concentration and absorption, purified by the practices of the Paths, polished by skill in means and special knowledge, pierced by

Dependent Origination, strung on the variegated precious thread of skill in means and wisdom, mounted at the top of a banner on a great jewel pole of spiritual power, associated with the splendour of knowledge through the observation of the conduct of living beings, arrives at coronation with

the knowledge of Tathagata, Lord of Righteousness, or Perfectly 373

Enlightened One; then he presents a basis for precious collection of all beings due to the precious works of all Buddhas.

[E] Again indeed, Oh! son of the Conqueror, this book (lit. chapter) regarding the Bodhisattva conduct, the accumulation of the qualities of omniscience, and the entrance into Dharma, cannot be heard by those who have not planted the roots of wholesome deeds.

Bodhisattva Vimukticandra said, "With how much merits. Oh! son of the Conqueror, do they become equipped who can hear the Parivarta regarding the Bodhisattva conduct, the accumulation of the qualities of omniscience, and the entrance into Dharmal"

Bodhisattva Vajragarbha said, "Oh! son of the Conqueror, whatever is the collection of merit from the time of the commencement of the thought for omniscience, that much would be the collection of merit leading to this Parivarta on entrance to Dharma. What is the reason?

None but Bodhisattvas can hear this Parivarta leading to the Dharma of accumulation of the qualities for omniscience; no one else can devote himself to it, can hold it, or preserve it. What is to be said about the effort for its cultivation, application, or attainment. Thus it is those who follow the way to omniscience, those who hear this Parivarta on the way to accumulate the qualities for omniscience, and those who, having heard it, devote themselves to it; they can preserve and apply it in practice.

Then, by the spiritual power of Buddha, and as a result of the natural order, the worlds of the ten directions, as many world as atoms in 374 a hundred million Buddha-lands, quaked in six ways and with eighteen characteristics: they trembled, trembled intensely, trembled everywhere intensely, shook, shook intensely, shook everywhere intensely, quaked, quaked intensely, quaked everywhere intensely, resounded, resounded intensely, resounded everywhere intensely, stirred, stirred intensely, stirred everywhere intensely, roared, roared intensely, roared everywhere intensely. By the power of Buddha, and by the natural order, celestial clouds of flowers and garlands, robes, parasols, jewels, ornaments, banners, and pennants showered. Also magnificent high celestial clouds of solar orb jewels rained; magnificent high clouds of musical jewels and clouds of pure gold orbs showered; and celestial music a»d singing was heard. Also clouds of songs of praise of the stage of omniscience, surpassing the celestials, were heard.

As in this world, in the divine abode of Paranirmitavasavartin, in the palace of the chief god, which is full of Mani jewels, this Teaching was spoken, so it was also spoken throughout all worlds in the ten directions. By the power of Buddha, and by the natural order, from the ten directions, from beyond as many worlds as atoms in a hundred million

Buddha-lands, there came and assembled as many Bodhisattvas as atoms in a hundred million Buddha-lands pervading the ten directions. And they said, "It is very good, Oh! son of the Conqueror, how well you express the true nature of Bodhisattva-stage. We also. Oh! son of the Conqueror, have the same name, Vajragarbha, and have come here from world called 375

'Diamond Splendour,' from the presence of Buddhas called 'Diamond

Banner.' By the power of the Buddha, in all of those worlds, this

Expounding of Teaching is also carried on in the assemblies like this with the same phrasing and expression driving at the same meaning, without decrease nor increase. Oh! son of the Conqueror, we have come to this assembly as your witnesses by the power of the Buddhas. Just as. Oh! son of the Conqueror, we have arrived in this world, so have we arrived at the palace of the god king Vasavartin, which is full of Mani jewels, in the divine abode of Paranirmitavasavartin gods, from the four continents of each and every world in the ten directions."

This was told by the Bodhisattva Vajragarbha, the great being, after the consent of the Tathagatas. The entire assembly of the Bodhisattvas was satisfied, and the assembly of Devanaga, ....

The Blessed One was staying in the divine abode of

Paranirmitavasavartin gods. Not long after being enlightened, in the second week, staying in the palace of the king Vasavartin, which was full of Mani jewels, the Blessed One approved the speech of the Bodhisattva

Vajragarhha.

~ The great precious Mahayana-SHtra called DasabhUmisvara, the

perfect implement of the conducts of Bodhisattva, is completed. •