“O jinaputras! Therefore, the bodhisattva mahāsattva is indefatigable in his preparation for the different bhūmis. He becomes learned about them all, up to reaching the bhūmi of the wisdom of all the tathāgatas.
“O jinaputras! That is the brief teaching on entering through the doorway of Perfect Joy, the first bodhisattva bhūmi of the bodhisattva mahāsattvas.
“If I were to teach it in detail, I would not come to an end in countless hundreds of thousands of eons. The teaching would not be fully completed until the end of an asaṃkhyeya eon.152
“The bodhisattva mahāsattva on that bhūmi predominantly becomes a ruler of Jambudvīpa; he attains the state of sovereignty with great power and becomes a protector of the Dharma, becomes wise and powerful in the methods of attracting beings through great generosity, becomes wise in dispelling from beings the stain of avarice, and does not become disheartened in accomplishing great generosity; and in whatever roots of goodness he practices through generosity, kind words, actions that benefit others, and practicing what he preaches, among all beings he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on.
“His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself153 in such a way that in just one instant, in one moment, he can give up his entire family, wife, and possessions and be ordained in the Tathāgata’s teaching. Having been ordained, in just one instant he will attain and rest in a hundred samādhis, see a hundred buddhas and know their blessings, cause a hundred worlds to shake, go to a hundred buddha realms, illuminate a hundred worlds, ripen a hundred beings, remain for a hundred eons, enter a hundred previous eons and a hundred future eons, open a hundred Dharma doors, manifest a hundred bodies, and manifest each body having a retinue of a hundred bodhisattvas.
“From this time onward the bodhisattvas who have the power of prayer can through particular prayers manifest bodies, light, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for hundreds of eons, for thousands of eons, for hundreds of thousands of eons, and for a quintillion154 eons.”
Then the bodhisattva Vajragarbha, in order to examine and teach the meaning of this bhūmi, recited these verses:
“In one instant they have nonconceptual knowledge of the three times
So that there is the timely purification155 of various beings.
In brief, they desire all the qualities of the guides
And develop a vast aspiration equal to space.
“They have the power of wisdom, all-preceding compassion, and the employment of method.
They have pure motivation and intention, and immeasurable strengths;
They have unimpeded manifestations to others who are to be guided.
They have become the same as the sugatas and have developed the supreme motivation.
“Simultaneous with the precious motivation of the sons of the tathāgatas,
They transcend the conduct of childlike beings and gain the conduct of the buddhas.
They are born into the family of the ten strengths and do not commit infractions;
They have become the same as the jinas and will definitely have the highest enlightenment.
“They are calm, harmless, and without anger.
They know shame and are respectful, honest,157 and self-disciplined.
They are mindful of the incomparable wisdom of saving beings.
They are happy in having attained the state they longed for.
“On attaining this bhūmi they become free from five fears:
They are free from the fear of having no livelihood, of death, of not being praised,
Of the lower existences, and of assemblies, and thus they are without fear.
Why is that? Because there is no presence of the self.
“They are skilled in contemplating the Dharma, and their minds are without fixation.
They are free from acquisitiveness and craving and always delight in bodhicitta.
They aspire to the Buddha’s wisdom, the pure strengths, and the Buddhadharma.163
They seek the perfections and have rejected deception and deceit.
“They practice what they preach, and they always keep to speaking the truth.
They do not violate the family of the jinas, and they practice the training for enlightenment.
They are free of concerns for worldly activities and delight in benefiting beings.
They are never satisfied with their good actions and commence upon the higher bhūmis.
“They delight in the Dharma and are endowed with qualities and benefits.
They accomplish the prayer to see the jinas.
They possess the holy Dharma and come into the presence of the sages.
They accomplish the prayer to have supreme conduct.
“They ripen beings, and buddha realms are purified.
Their realms are filled with bodhisattvas.
They have the one unfailing intention of bodhisattvas
In all the existences of childlike beings,164 for the sake of their enlightenment.
“ ‘Like the end of the mind’s range of activity and the accomplishment of wisdom,
Like the end of the three continuities at the end of existences,
May my prayers likewise never have an end.
And in that same way may the conduct I adopt have no end.
“ ‘Just as they accomplished gentle and loving minds,
Have conviction in the Buddha’s qualities, and regard beings,
May I have compassion and love attained through dependent origination,
And may I save beings from being tormented by suffering.’
“For that purpose, they engage in various acts of generosity.
Without sadness, they give away everything:
The most excellent kingship; all kinds of jewels; elephants and horses;
Their heads, legs, arms, eyes, and their own flesh.
“The wise ones are always engaged in this day and night,
And their good actions become pure like gold in fire.
They also refine the ten bhūmis,
Attaining them without impediment or obstruction.
“Just as a caravan leader, for the benefit of a great caravan,
Inquires about the good qualities of the route and brings it to safety,
In the same way, the bodhisattva on the first bhūmi
Sets out for168 and attains the ten bhūmis without impediment.
“Those on this bhūmi, who possess qualities, become rulers of humans.
With a loving mind169 they protect the Dharma.170
They become monarchs over entire Jambudhvajas
And, through generosity, establish beings in the supreme wisdom of buddhahood.
“They purify a hundred beings and enter a hundred Dharma doorways;
They enter a hundred eons and manifest a hundred bodies.
They teach a full hundred bodhisattvas,171
And after that they make countless powerful, supreme prayers.
In that way the bodhisattvas
Were taught this first bhūmi
Of the supreme bodhisattvas
Who wish to benefit all beings.174
The bodhisattvas,175 having heard
Of this sublime state,
This beautiful supreme bhūmi,
The first bodhisattva bhūmi,
Which is called Perfect Joy,176
Became filled with admiration and joy.
They rose from their seats
And ascended to the sky,
Where they scattered flower petals
And declared, “Excellent!
“Excellent, Vajragarbha! It is excellent that you,
Who have no fear and have great wisdom,
Have taught this bhūmi,
This conduct of the bodhisattvas.”
The assembly was in a state of serenity,
And Vimukticandra asked this question:
“That which is next to be described
Is the second bhūmi of the bodhisattvas.177
“Through what kind of thoughts
Is the second bhūmi attained?
Great wise one, explain it to us.
The bodhisattvas178 wish to hear it.”
The bodhisattva Vajragarbha said, “O jinaputras! When the bodhisattva has perfectly mastered the first bhūmi, he aspires to the second bhūmi. There are ten kinds of thought that arise in his mind. What are these ten? They are (1) straightforward thought,179 (2) serene thought,180 (3) capable thought, (4) tamed thought, (5) peaceful thought, (6) virtuous thought, (7) distinctive thought,181 (8) independent thought,182 (9) sublime thought,183 and (10) exalted thought.184
“Those are the ten kinds of thought that arise. Through those he will be on Stainless, the second bodhisattva bhūmi.
“O jinaputras, the bodhisattva who is on the Stainless bodhisattva bhūmi will naturally possess the path of ten good actions. What are these ten?185
1. “He does not kill: He forsakes clubs, forsakes swords,186 forsakes revenge, feels shame, and is compassionate, and toward all living beings he has a loving mind and wishes to bring them benefit and happiness. He does not even have thoughts of harming beings, let alone of consciously causing physical harm to other beings, knowing that they are beings.
2. “He also does not take what is not given: He is content with his own possessions and does not desire the possessions of others. He perceives that things owned by others are the property of others and has a definite understanding of what is theft. He will not take even a blade of grass or a leaf that is not given, let alone that which sustains life.
3. “He also does not practice sexual misconduct: He is content with his own wife and does not desire the wife of another. He does not even have desire toward women who belong to others, toward the wives of others, or toward those prohibited because of family, signs,187 or Dharma,188 let alone have sexual intercourse with them.
4. “He also does not lie: He speaks the truth, says what has occurred, speaks at the right time, speaks the right amount, and does what he says he will do. He does not even tell a lie in his dreams, let alone tell a lie deliberately.
5. “He also does not slander: He does not cause division and vexation between people and he does not repeat to one person what he has heard from another, nor does he then repeat what that person tells him back to the other. He does not drive apart those who are in harmony. He does not increase conflict. He does not enjoy disharmony and does not delight in disharmony. He does not speak words that will create disharmony whether they are true or not.
6. “He also does not speak harsh words: His speech is not disturbing, abusive, rough, hurtful, wounding, criticizing, accusing, low, vile, worthless, unpleasant, filled with anger or rage, a cause for heartache, disagreeable, or destructive to his own mind and the minds of others. He speaks words that are gentle, agreeable, pleasant, delightful, favorable, charming, respectable, valuable, clear, comprehensible, worth hearing, dependable, pleasing to many, agreeable to many people, and praised by the wise, and words that bring benefit and happiness to all beings, make the mind happy, bring the mind satisfaction, calm his own and others’ minds, and eliminate desire, anger, ignorance, and all kleśas.
7. “He has also forsaken idle talk: He gives answers well, speaks at the appropriate time, speaks truthfully, speaks meaningfully, speaks of the Dharma, speaks logically, speaks with control, speaks with cause, and pays attention to the time. He even avoids telling stories that should not be told, let alone distracting speech.
8. “He is also not covetous: He does not covet the wealth of others, the pleasures of others, the utensils of others, or the property of others. He does not wish for, hope for, or desire them, thinking, ‘May what is theirs be mine.’
9. “He also has no malice: Toward all beings his mind has love, altruism, kindness, happiness, gentleness, the wish to benefit the entire world, and the wish to compassionately benefit all beings. He is without anger, enmity, the stain of hardheartedness, malevolence, rage, and so on. His contemplations are contemplations and examinations that are beneficial, loving, and bring benefit and happiness to beings.
10. “He has the true view: He follows the correct path, which is marvelous, fortunate, and free of bad views. He has correct views, is without deception, is without duplicity, and has certainty in the Buddha, Dharma, and Saṅgha.
“He always continuously maintains this path of the ten good actions.
“He has these thoughts in his mind: ‘All the falling of beings into the lower existences, the lower realms, is caused by adopting the path of the ten bad actions. Oh! I shall myself maintain correct conduct, make others maintain correct conduct, and teach correct conduct to others. What would make that impossible? If I myself maintain wrong conduct, there will be no possibility for me to establish others in correct conduct.’
“He contemplates in this way: ‘Following these paths of the ten bad actions causes beings to be reborn in the hells, as animals, and in Yama’s realm. Following the paths of the ten good actions causes beings to be reborn as humans and so on, up to the highest of existences.
“ ‘Higher than that, those who follow the path of the ten good actions but with a limited motivation and with a mind terrified of the three realms are without great compassion, and they meditate on the wisdom gained through following what they have heard from others who are practicing the Śrāvakayāna.
“ ‘Higher than that, those who do not rely on others, attain enlightenment by themselves, are without great compassion and method, and gain realization through realizing profound dependent origination are practicing the Pratyekabuddhayāna.
“ ‘Higher than that, those who have vast, immeasurable motivation, great kindness and compassion, possess skillful methods, make great prayers, do not abandon all beings, have the goal of the vast wisdom of buddhahood, and purify the bodhisattva bhūmis are practicing the vast, pure conduct of the perfections.
“ ‘Higher than that, those who purify themselves in the supreme way on the path of the ten good actions will attain the power of the ten strengths and the four confidences and will accomplish the supreme qualities of buddhahood. Therefore, I shall dedicate myself to the accomplishment of supreme purification in the practice of the ten good actions.’
“He teaches in this way: ‘Following, furthering, and practicing a great deal of these paths of the ten bad actions is the cause for beings to be reborn in the hells. Following, furthering, and practicing a medium amount of these paths is the cause for rebirth as an animal. Doing the least amount is the cause for rebirth in Yama’s realm.
“ ‘Through killing, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: a short life and many illnesses.
“ ‘Through taking what has not been given, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: little wealth and its being used by others.
“ ‘Through sexual misconduct, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: a quarrelsome wife and troublesome servants.
“ ‘Through lying, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: much denigration and being deceived by others.
“ ‘Through slandering, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two of results of that karma: conflict among servants and bad servants.
“ ‘Through harsh speech, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: hearing unpleasant words and quarrelsome words.
“ ‘Through idle speech, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: ignoble words and lack of eloquence.
“ ‘Through avarice, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will two results of that karma: dissatisfaction and great desire.
“ ‘Through malice, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: seeking opportunities to harm and being tormented by others.
“ ‘Through wrong views, beings will be taken to hell, will be led to rebirth as an animal, will be led to Yama’s realm. Even if born as a human, there will be two results of that karma: falling into bad views and being deceptive.
“ ‘Therefore as these paths of the bad actions gather an immeasurable great mass of suffering, I shall reject these paths of the ten bad actions and remain happy in enjoying the delights of the pleasure of the Dharma. I shall reject these paths of the ten bad actions, and I shall remain on the paths of the ten good actions and bring others onto them.
“ ‘Toward those beings I will first develop a motivation to benefit them, to bring them happiness, love, compassion, and kindness, to take care of them, to protect them, to be their teacher, and to be their instructor.’
“He also thinks, ‘Alas! These beings who have fallen into evil views have aberrant understanding, have aberrant motivation, and move through the darkness of an evil path. Therefore I shall bring them to the path of the truth, the path of the correct view, the true nature exactly as it is.
“ ‘Oh! These beings are in conflict, quarrel and fight, and are continuously burning with anger and enmity. Therefore I shall bring them to the accomplishment of the highest great love.
“ ‘Alas! These beings are unsatisfied and crave for the wealth of others and are endlessly engaged in gaining a livelihood. Therefore, I shall establish them in livelihood through the purity of the body, speech, and mind’s actions.
“ ‘Alas! These beings have desire, anger, and ignorance, which are the causes of existence, and they are continuously burning in the flames of the various kleśas but do not seek the method that would free them from that. Therefore I shall bring them to the cessation of all kleśas, [410] to freedom from harm, to nirvāṇa.
“ ‘Alas! These beings are enveloped in the darkness of ignorance, the loss of sight, and the blindness of ignorance; the light of wisdom is far away, and they work in the vast desert of saṃsāra, carrying out actions in the vast desert of bad views. Therefore, I shall do whatever I can to purify their wisdom eyes of obscurations so that they will gain an unobscured understanding, not dependent on others, of the true nature of all phenomena.
“ ‘Alas! These beings accomplish actions in the vast desert and wasteland of saṃsāra and are looking down into the abyss of the hells, rebirth as animals, and Yama’s realm. They are caught in the unending net of wrong views, they are enveloped in the darkness of ignorance, they have gone astray on the incorrect path, they are blind and without the guide of virtue, they see as salvation that which is not salvation, they are bound in the noose of Māra, they are seized by the bandit of perceptions, they are sunk in the darkness of the motivation of Māra, and the motivation of buddhahood is far away. Therefore, I shall become a protector for them in that saṃsāra, I will lead them across that desert that is difficult to cross, and I shall bring them to the city of omniscience, which is free of fear and free from harm.
“ ‘Alas! These beings are drowning in a great river, having entered the river of desire, ignorance, existence, and views; having been caught in the current of saṃsāra, swept away by the river of existence, tossed around by its great waves, and overcome by the power of desire and craving, they are devoid of the power of contemplation and engage in desire, malice, violence, and many thoughts, and they are captured by the river monster of the view of a self, caught in the whirlpool of the darkness of pleasures, sunk in the swamp of craving for pleasures, lost in the dry wasteland of great egotism, without support, unable to escape from the city of sensory perceptions, and without the liberation of good actions. Therefore, I shall free them through the power of great compassion and the strength of good actions, and bring them to the precious island of omniscience, which is free of harm, free of dirt, peaceful, happy, and without fear.
“ ‘Alas! These beings are tormented by the many sufferings and unhappinesses of the three realms; they are in the bondage of desire and anger, of pleasure and sorrow; they wail in misery; they are held in the chains of craving, enveloped in the darkness of ignorance, and in conflict with one another.189 Therefore I shall bring them all to unobscured nirvāṇa, which is distinct from the three realms.190
“ ‘Alas! These beings are fixed upon belief in self and ownership, and they do not depart from the dwelling that is the skandhas; they enter into the four misconceptions, live within the empty town of the six sensory bases, are injured by the snakes of the four great elements, are attacked by the murderers and bandits of the skandhas, and experience immeasurable suffering. Therefore, I shall bring them to sublime happiness that is free of any abode: the nirvāṇa of unobscured omniscience.
“ ‘Alas! These beings aspire to what is inferior, weak, and incapable. Even though from the Mahāyāna there arises the irreversible sublime mind of omniscient wisdom, they have śrāvaka and pratyekabuddha mentalities. Therefore, I shall bring them to the unsurpassable Mahāyāna, which has the immense motivation and vast realization of buddhahood, by teaching them about omniscient wisdom.’
“O jinaputras! The bodhisattva who has that power and might of correct conduct, who is skilled in the accomplishment of compassion and love, is a good friend who is not under the control of all beings, who does not forsake all beings, who is skilled in knowing what is and is not to be done. He who is on the Stainless bodhisattva bhūmi will, because of his vast view and the power of his prayers, have many buddhas appear to him. Because of his vast view and the power of his prayers, many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions191 of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, and supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“He also respectfully receives from those tathāgata arhat samyaksambuddhas these paths of the ten good actions, and having received them he does not abandon them or let them go to waste. For many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many millions of eons, many tens of millions of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons, he remains practicing generosity and pure conduct without the fault of miserliness or the stain of bad conduct.
“O jinaputras! It is like this: to give an analogy, if gold is put into green vitriol, all its impurities are removed.
“O jinaputras! In that same way, the bodhisattva on the Stainless bodhisattva bhūmi, for many eons and so on, up to many quintillions of eons, remains practicing generosity and pure conduct without the fault of miserliness or the stain of bad conduct. From among the four methods of attracting beings, he primarily practices kind words. From among the ten perfections, the perfection of good conduct predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras! This was a brief teaching of the bodhisattva bhūmi named Stainless, which is the second bodhisattva bhūmi.
“The bodhisattva mahāsattva who is on that bhūmi predominantly becomes a cakravartin king with power over the four continents. Through the Dharma he attains sovereignty and becomes endowed with the seven precious possessions. He is skilled and has the ability to eliminate the fault of miserliness and the stain of bad conduct in all beings. He is very skilled in bringing beings onto the path of the ten good actions.
“He does not become weary of accomplishing great generosity, and in whatever roots of goodness he practices through kind words, actions that benefit others, and practicing what he preaches, among all beings he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on. His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself in such a way that in just one instant he can abandon his entire family, wife, and possessions and is ordained in the Tathāgata’s teaching. Having been ordained, in just one instant he attains and rests in a thousand samādhis, sees a thousand buddhas and knows their blessings, causes a thousand worlds to shake, goes to a thousand buddha realms, illuminates a thousand worlds, ripens a thousand beings, remains for a thousand eons, enters a thousand previous eons and a thousand future eons, opens a thousand Dharma doors, manifests a thousand bodies, and manifests each body having a retinue of a thousand bodhisattvas. From this time onward the bodhisattvas who have the power of prayer through particular prayers manifest bodies, light, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and so on, until many quintillions of eons, which are difficult to enumerate.”
Then the bodhisattva Vajragarbha, in order to teach the meaning of this bhūmi and to analyze it, recited these verses:
“They have serene, straightforward, capable minds.
They are endowed with virtuous thoughts and tamed thoughts.
They are independent and have sublime understanding:
These wise ones with exalted thought ascend to the second bhūmi.
“Remaining on that bhūmi, they have qualities and virtues.
They are not motivated to harm, they have forsaken killing,
They have forsaken taking what is not given and forsaken the wives of others,
They are truthful and do not slander or speak harshly.
“They are free from coveting the possessions of others and have loving minds.
They follow the correct path and do not deceive.
They do not have deception or obscurity but are reliable.192
They maintain the conduct of a teacher and are always careful.
“All the sufferings in the hells and among animals,
The continually burning bodies in Yama’s domain—
All arise from sin; they are created by bad actions.
Therefore, abandon them and obtain the true Dharma.
“A desirable birth as a human being
Up to the bliss of the dhyāna deities at the summit of existence,
And the Pratyekabuddhayāna and Śrāvakayāna—
All are created by the ten paths of goodness.
“Knowing this, the wise are always careful.
They maintain good conduct, and it becomes perfect.
More than before they have thoughts of compassion,
And seeing the suffering of beings they develop kindness.
“Alas! Those who have childlike minds fall into bad views,
They have minds of anger and enmity and engage in conflict,
And they are never satisfied and always yearn for objects of desire:
I shall liberate these beings who have three causes.
“They are enveloped in the great darkness of ignorance,
They have fallen into the trap of views on the path through the wilderness,
And they are continually harmed by enemies in the cage of saṃsāra:
I shall liberate them from the māra bandits.
“On this bhūmi the great sages accumulate a hundred qualities.
They see many sugatas and make offerings to them.
They purify themselves through those good actions for ten million eons,
Like the best gold that is placed in green vitriol.
“The jinaputras on this bhūmi become cakravartin kings
Who lead beings to the ten good actions.
They accumulate every kind of good action.
Through the ten strengths they become protectors of beings.
“If they wish, they renounce the kingdom.
Those stable ones take ordination in the supreme teaching.
With diligence they attain supreme sublime samādhis,
And in one instant they see a thousand buddhas.
“In that way there will be that number or many more.
The great leaders teach while remaining on this bhūmi.
They have the supreme prayer for wisdom that is higher,
And they guide beings through many forms of emanations.”
In that way the bodhisattvas193
Were taught the perfect second bhūmi.194
That was the second bodhisattva bhūmi, which is called Stainless. [B15]
Having heard those words on the conduct of the perfect bhūmi,
The bodhisattva’s inconceivable field of activity,
The jinaputras were overjoyed and respectful,
“Excellent! Excellent! You who are like a mountain,
With a motivation of compassion for all beings
You have taught the sublime perfect bhūmi’s field of activity
And the correct conduct and vows of the wise ones.
“What you have taught is true, unmistaken and nothing else.
It is the beautiful conduct of the bodhisattvas
Wishing to bring benefit and happiness to all beings.
You have taught this supreme illumination.
“The great sages’ practice of generosity,
Their patience, diligence, peace, wisdom, methods,
Supreme love, and path of compassion—
Teach us that training in the practice of the jinaputras.”
Then Vimukticandra said
To wise Vajragarbha,
“Wise one, teach the motivation
That causes ascent to the third bhūmi.”
The bodhisattva mahāsattva Vajragarbha said, “O jinaputras! In that way through purifying his higher motivation on the second bodhisattva bhūmi he ascends to the third bhūmi. He ascends through ten kinds of focusing on his mind’s orientation. What are those ten? They are (1) focusing on the orientation of a pure mind, (2) focusing on the orientation of a stable mind, (3) focusing on the orientation of a disenchanted mind, (4) focusing on the orientation of a mind without desire, (5) focusing on the orientation of an irreversible mind, (6) focusing on the orientation of a resolute mind, (7) focusing on the orientation of a refined mind, (8) focusing on the orientation of an insatiable mind, (9) focusing on the orientation of a sublime mind, and (10) focusing on the orientation of an exalted mind.
“O jinaputras, the bodhisattva who is on the third bodhisattva bhūmi realizes correctly, just as it is, that (1) all that is composite is impermanent. (2) He sees the nature of that which is composite to be suffering,196 (3) unpleasantness, (4) unreliability, (5) destruction, (6) transitoriness, (7) momentary arising and ceasing, (8) nonarising in the past, (9) nontransference into the future, and (10) nonpresence in the present.
“When he sees in that way the nature of composite phenomena, he sees that they are accompanied by (1) destruction, (2) weeping, (3) misery, (4) wailing, (5) distress, (6) bondage by pleasure and displeasure, (7) great suffering, unhappiness, and distress, (8) being nonaccumulative,197 (9) the burning fires of desire, anger, and ignorance, (10) and numerous various illnesses.
“He elevates his motivation, more than ever before, higher than composite phenomena, and he aims for the wisdom of the tathāgatas.
“He sees the wisdom of the tathāgatas as (1) inconceivable, (2) unequaled, (3) unfathomable, (4) hard to obtain, (5) unique, (6) invulnerable, (7) undisturbed, (8) having arrived at the city of no fear, (9) irreversible, (10) and protecting many beings.
“In that way, he sees the wisdom of the tathāgatas as beyond measure and sees that composite phenomena have numerous misfortunes. More than ever before he develops ten perceptions of all beings. What are these ten? (1) He perceives them as being without a protector, without a refuge, and without a support; (2) as being continually destitute; (3) as burning with the fires of desire, anger, and ignorance; (4) as being imprisoned in the dungeon of existence; (5) as being continuously enveloped in the darkness of the kleśas; (6) as having the thoughts of a mind that does not have the power to examine; (7) as having no aspiration to good qualities; (8) as having gone astray from the entire Dharma of the Buddha; (9) as being swept along in the current of saṃsāra; and (10) as being terrified by the path to liberation. Those are the ten perceptions he acquires.
“Then, seeing that the realm of beings has many misfortunes, he engages in this kind of diligence: (1) ‘I will protect these beings, (2) I will liberate them, (3) I will purify them, (4) I will raise them up, (5) I will establish them,198 (6) I will make them stable,199 (7) I will satisfy them,200 (8) I will nurture them, (9) I will tame them, and (10) I will cause them to enter nirvāṇa.’
“He is thus disenchanted with the nature of composite phenomena, considers all beings, puts his trust in the wisdom of the tathāgatas as omniscient wisdom, and is dedicated to protecting beings. He considers in this way: ‘Through what method or path can I raise up these beings who have fallen into suffering and the kleśas, and bring them to the ultimate happiness of nirvāṇa?’
“The bodhisattva concludes, ‘That can only come from unobscured wisdom, the state of liberation. Unobscured wisdom, the state of liberation, can only come from the realization of the exact nature of all phenomena. The realization of the exact nature of all phenomena can only come from the wisdom of nonoccurrence, nonarising. The light of that wisdom can only come from skill in dhyāna and certainty of realization. Skill in dhyāna and certainty of realization can only come from becoming learned through listening.’
“He has that kind of knowledge through examination, and more than ever he is engaged in diligently seeking for the sublime Dharma. He is dedicated to listening to the Dharma day and night, he fulfills his insatiable desire for the Dharma, he is constantly seeking the Buddha’s Dharma, he delights in the Dharma, he enjoys the Dharma, he depends on the Dharma, he is focused on the Dharma, he is intent upon the Dharma, he is predisposed to the Dharma, he is devoted to the Dharma, he clings to the Dharma, he protects the Dharma, and he has the correct practice of the Dharma.
“He is so dedicated to seeking the Dharma that there is nothing precious, no wealth, no riches, no grain store, and no treasury that he will not give away. Because of his delight in the Dharma, he does not perceive it as a hardship. Otherwise, when a dharmabhāṇaka recites even one word he will perceive it as a hardship.
“There is nothing that he has externally acquired that he will not give away for the sake of the Dharma, and there is nothing of himself that he will not give away. What are these? He will give away his servants, he will give away his kingdom, he will give away his possessions, and he will give away his wealth and grain and his jewels, gold, and treasury. He will give away his horses, elephants, chariots, and steeds. He will give away his precious jewelry and ornaments. He will give away his wives, his sons, and his daughters. He will give away his head, feet, hands, and limbs. He will give away his entire body. There is none of this that he will not give away for the sake of the Dharma.
“There is nothing that he will not do in order to serve and attend the guru. There is nothing that he will not do, eliminating pride and arrogance and serving humbly. There is nothing that would be physically painful that he will not do. He is made happy by hearing one word of Dharma that he has not heard before, and not by great wealth, not by obtaining a mass of jewels that would fill the great universe of a thousand million worlds. He is made happy by hearing one verse of the excellent teaching and not by becoming Śakra, Brahmā, or a cakravartin king for many hundreds of thousands of eons.
“If someone were to declare to him, ‘If you can throw your body into this great pit of fire and experience that vast sensation of physical suffering, I will teach to you one word of the perfect Buddha’s Dharma, which teaches the refinement of the bodhisattva’s conduct,’ then he would think, ‘In order to receive one word of the perfect Buddha’s Dharma teaching on purifying the bodhisattva conduct, I would leap from the Brahmā realm into a fire that fills the great universe of a thousand million worlds, not to mention throw myself into an ordinary pit of fire like this. I would experience the sufferings of hell in order to seek the Buddha’s Dharma, not to mention experience human suffering.’
“He seeks the Dharma with that kind of dedication. When he has heard the Dharma, he gives it his complete attention. He rejoices in the Dharma that he has heard and reflects on it while remaining in solitude. That is how he contemplates the Dharma.
“His correct practice of the true Dharma is not solely the pure path of the learned words of the Buddha’s Dharma. The bodhisattva who is on the bodhisattva bhūmi called Shining has no desires, has no bad actions or negative qualities, and has contemplation and examination. Solitude brings him joy and bliss, which is attaining and remaining in the first dhyāna.
“Then he remains in equanimity with no desire for that joy, so that with mindfulness there is awareness of the bliss, and there is the physical sensation of it. The equanimity of the noble ones has mindfulness that is without joy but remains in bliss.
“This means that he accomplishes and remains in the third dhyāna.
“Then he eliminates bliss and eliminates suffering. Pleasant and unpleasant states of mind cease so that that he accomplishes and remains in the fourth dhyāna, in which there is no suffering or bliss, and the pure mindfulness of equanimity.
“The perception of forms is transcended, and the perception of obstacles ceases, so that there is no mental engagement with various perceptions, so that there is what is called infinite space. Thus he accomplishes and remains in the āyatana of infinite space. Then that āyatana of infinite space is transcended and there is what is called infinite consciousness, so that he accomplishes and remains in the āyatana of infinite consciousness. Then that āyatana of infinite consciousness is transcended and there is what is called nothingness, so that he accomplishes and remains in the āyatana of nothingness. Then that āyatana of nothingness is transcended and there is what is called neither perception nor nonperception, so that he accomplishes and remains in the āyatana of neither perception nor nonperception.
“Thus he accomplishes the practice of the Dharma’s true Dharma by nothing other than the state of nondelight.
“He has an expansive loving mind that is vast, nondual, immeasurable, without hostility, nondependent, unobscured, nonharmful, and all-pervading, so that it fills all worlds, the realm of phenomena, reaches the limits of space, and spreads everywhere.
“He demonstrates various miracles. He makes the earth shake, he makes one thing become many and many things become one, he can appear and disappear, he can pass through walls, he can pass through ramparts, he can pass freely through mountains as if they were space, he can sit cross-legged in the air, he can sink into the earth as if it were water, he stands on water as if it were earth, he emits smoke as if he were a fire, he blazes with fire, and rain falls from his body as if he were a great cloud. With his miraculous prowess and his great powers, he can touch the sun and the moon with his hand, and the power of his body extends up to the Brahmā realm. With his superhuman, pure, divine hearing he listens to what both humans and deities say. He hears sounds whether they are faraway or near, even small sounds like those of gnats, mosquito, bugs, and flies.
“He knows exactly what is in the minds of other beings and other individuals. He knows a mind that has desire to be a mind that has desire, knowing it exactly for what it is. He knows a mind without desire to be a mind without desire, knowing it exactly for what it is. He knows exactly if the mind has anger or is without anger, has ignorance or is without ignorance, has the kleśas or is without the kleśas, is great or small, is wide or narrow, is in meditation or is not in meditation, is liberated or is not liberated, and has faults or is without faults, and he knows a mind that is vast to be vast. He knows a mind that is limited to be a mind that is limited, knowing it to be exactly what it is.
“In that way, he knows perfectly the minds of other beings, the minds of other individuals. He remembers many previous lifetimes: he remembers one previous lifetime, two, three, four, five, ten, twenty, thirty, forty, fifty, and a hundred previous lives. He remembers many hundreds of previous lives, many thousands of previous lives, many hundreds of thousands of previous lives, many hundreds of thousands of millions of previous lives, and many quintillions of previous lives.201
“He remembers many eons of creation, many eons of destruction, and many eons of creation and destruction. He remembers many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many tens of millions202 of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons.
“He says, ‘I lived in such and such a place, I had this name, I had this family, I had this clan, I ate this food, my lifetime was this long, I remained for this long, and I experienced this happiness and unhappiness, then when I died I was reborn in such and such a place. Then when I died there, I was reborn in such and such a place.’ In that way he remembers many details of his previous lifetimes, such as his appearance, location, and omens.
“With his superhuman pure divine sight he sees the deaths of beings, their rebirths, their good color or bad color, and whether they go on the path to happiness or to the lower realms, seeing all that is good or bad.
“He knows perfectly what kind of karma beings have created: ‘These beings have done bad actions with their bodies, they have done bad actions with their speech, they have done bad actions with their minds, they have maligned the noble ones, and they have wrong views. As the result of the karma they have acquired by holding wrong views they will acquire a body. After death they will fall into the lower realms, into the bad existences, and be reborn in the hells.
“ ‘These beings have done good actions with their bodies, done good actions with their speech, and done good actions with their minds. They have not maligned the noble ones, and they have correct views. As the result of the karma they have acquired by holding correct views, they will acquire a body. After death they will be reborn in the higher realms, in happy existences.’
“In that way, with divine, superhuman pure sight he sees the death of beings who have passed away, their birth, their good color or bad color, whether they have gone to happy existences or bad existences; he sees all the good and bad, with their dispositions, signs, and omens. He knows exactly what kind of karma beings have to follow.
“He rests in meditation in these dhyānas, liberations, samādhis, and samāpattis and arises from them. He does not fall under their power but sees the completion of the factors for enlightenment.
“When he is on this bodhisattva bhūmi called Shining, many buddhas will appear to him because of his vast view and the power of his prayers. Many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, and supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“In that way, he will serve those tathāgatas, arhats, samyaksambuddhas and, attending them, will listen to the Dharma, acquire it, and possess it. When they have heard it, in what way do they diligently practice it? He knows that all phenomena do not depart and are not destroyed but arise through dependent origination. Because of this view and understanding, the bondage of desire will become weaker, the bondage of existence will become weaker, the bondage of ignorance will become weaker, and the bondage of views will become more purified. The bodhisattva who is on the Shining bodhisattva bhūmi will forsake and not accumulate incorrect desires for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many tens of millions203 of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons. Those roots of goodness will be purified; they will become completely pure and usable.
“O jinaputras! By analogy, gold to the weight of a dharaṇa in the hands of a skilled goldsmith can be made perfect. In the same way, the one who is on this Shining bodhisattva bhūmi is unobscured by bad desire, unobscured by bad anger, and unobscured by bad ignorance. The roots of goodness arise, are pure, and are effective. His patience and gentleness are even more purified. He is entirely pleasant to be with. He is never angry. He is never disturbed. He is never unsettled. He is never unstable. He wishes to repay good actions. He is without deception or deceit. He is not incomprehensible.
“From among the four methods of attracting beings, he primarily practices accomplishing benefit.
“From among the ten perfections, the perfection of patience predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras! This is the bodhisattva bhūmi named Shining, which is the third bodhisattva bhūmi.
“The bodhisattva who is on that bhūmi predominantly becomes Indra, king of the devas. He is skilled and has the ability to eliminate the fault of desire and passion in all beings.
“In whatever roots of goodness he accomplishes through kind words, actions that benefit others, and practicing what he preaches, among all beings he becomes supreme, the best, the foremost, the highest, the most excellent, the unsurpassable, the guide, the leader, the commander, and so on, up until becoming the omniscient one who is relied on. His mind is always focused on the Buddha, focused on the Dharma, focused on the Saṅgha, focused on the bodhisattvas, focused on bodhisattva conduct, focused on the bodhisattva bhūmis, focused on the perfections, focused on the strengths, focused on the confidences, focused on the unique qualities of buddhahood, and so on, up until being focused on the omniscient wisdom endowed with the supreme aspects.
“If he wishes to, he can apply himself in such a way that in just one instant he attains and rests in a hundred thousand samādhis, sees a hundred thousand buddhas and knows their blessings, causes a hundred thousand worlds to shake, goes to a hundred thousand buddha realms, illuminates a hundred thousand worlds, ripens a hundred thousand beings, remains for a hundred thousand eons, enters a hundred thousand previous eons and a hundred thousand future eons, opens a hundred thousand Dharma doors, manifests a hundred thousand bodies, and manifests each body having a retinue of a hundred thousand bodhisattvas.
“From this time onward the bodhisattvas, with the power of prayer and through particular prayers, manifest bodies, light, miracles, sights, activities, voices, conduct, displays, blessings, transformations, and manifestations for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and so on, until many quintillions of eons, which are difficult to enumerate.”
Then the bodhisattva mahāsattva Vajragarbha, in order to teach the meaning of this bhūmi and to analyze it, recited these verses:
“They have pure intention, are the source of qualities, and are constant.
They are disenchanted, have no desires, and are irreversible.
They have resolute motivation, refined, insatiable application, and sublime power,
Are wise with exalted intention, and reach the third bhūmi.
“They see composite phenomena as an infinite fire
Where one falls ill, where there is misery and wailing,
Distress, and the bondage of pleasure and displeasure,
A place of suffering and unhappiness like a blazing inferno.
“Desiring the invulnerable wisdom of the buddhas,
They engage in constant diligence while thinking,
‘I will protect those who are wandering forsaken without protector or refuge,
Always destitute and burned by the three fires,
“They desire knowledge and impartially benefit beings.
They consider, ‘What is the cause for the liberation of beings?’
The bodhisattva concludes, ‘There is none other than the unobscured knowledge of the tathāgatas,
A knowledge that arises from the infinite wisdom of the sugatas,
“ ‘And that wisdom comes from listening to the Dharma.’
Knowing that, they practice with diligence the meaning they have heard.
Day and night, they act only in order to listen to the Dharma.
They are devoted to the Dharma and wish to accomplish its meaning.
“The wise, for the sake of the Dharma, give away without holding back
Their precious jewels and pearls, their friends and family,
Their endless kingdoms, their perfect, sublime palaces,
Their wives, their sons, and their faithful retinues.
“They give their heads, legs, arms, and eyes, their own flesh,
Their tongues, teeth, noses, ears, and blood.
They even pull out their hearts and their marrow
And do not see it as a hardship they have to endure.
“If someone were to come and say to them,
‘If you dare to leap into that fiercely blazing fire pit
I will teach you the precious teaching of the Sugata,’
Hearing that, for the sake of qualities they would jump in without hesitation.
“ ‘In order to attain the wisdom of the supreme sage,
I would endure the suffering of the Avīci hell.
So, needless to say, in order to hear the Dharma
I would take on a mass of all kinds of human suffering.’
“Having heard the Dharma, they contemplate it accordingly
And attain the immeasurable dhyānas and similarly
The four formless states and the five sublime clairvoyances,
But those powers do not cause them to be reborn.
“Those on this bhūmi are endowed with qualities and become lords of gods.
They attain the power to eliminate the illness of desire.
They bring many kinds of deities to the path of goodness.
They desire only the qualities of buddhahood and think of nothing else.
“The bodhisattvas on this bhūmi practice with diligence.
They attain no less than a hundred thousand samādhis.
They see the buddhas, their bodies adorned with wonderful signs,
And moreover have powerful prayers and inconceivable qualities.”
In that way the supreme third bhūmi
Was taught to the bodhisattvas,
To the supreme bodhisattvas
Who diligently benefit all beings.
That which is called Shining
Is the third bodhisattva bhūmi.
After hearing about the vast conduct of this
Beautiful, supreme, sublime bhūmi,
The gladdened bodhisattvas were pleased
And scattered flowers to the Jina.
Because this Dharma was well taught and explained,
Even the great ocean filled with saltwater shook.
Beautiful divine maidens sang of the Dharma
With the music of beautiful songs.
The lord of the Vaśavartin deities was very happy
And scattered divine jewels over the Sugata.
“Speak, Jina,205 you who have accomplished the goal
And attained the perfect qualities.
“What is the purpose of the sublime Dharma
And the perfect conduct of the bodhisattva?
This bhūmi that the wise have heard of here today
Would be difficult to hear of in a hundred eons.
“The sublime conduct of the wise bodhisattvas
Is beneficial for deities and humans, so say more!
This multitude of deities will be overjoyed to hear
The meaning of the bhūmi, this definite unmistaken path.”
Vimukticandra then said:
“Teach the wise conduct
That ascends to the fourth bhūmi.”
The bodhisattva Vajragarbha said, “O jinaputras! In that way the bodhisattva who has perfectly purified insight206 on the third bodhisattva bhūmi Shining ascends to the fourth bodhisattva bhūmi. He ascends because of207 ten attainments through insight into the Dharma. What are these ten? They are (1) attainment through insight in analyzing the realms of beings, (2) attainment through insight in analyzing the element of worlds, (3) attainment through insight in analyzing the element of phenomena, (4) attainment through insight in analyzing the element of space, (5) attainment through insight in analyzing the element of consciousnesses, (6) attainment through insight in analyzing the element of the desire realm, (7) attainment through insight in analyzing the element of the form realm, (8) attainment through insight in analyzing the element of the formless realm, (9) attainment through insight in analyzing the elements of sublime intention and aspiration,208 and (10) attainment through insight in analyzing the elements of exalted motivation.209
“They ascend because of these ten attainments through insight.
“O jinaputras! When the bodhisattva attains the bodhisattva bhūmi named Brilliance he becomes one of the tathāgata family through attaining its qualities, the ten qualities that ripen wisdom. What are these ten? They are (1) irreversible motivation, (2) attaining the consummate state of stainless faith in the Three Jewels, (3) contemplation210 on the arising and ceasing of composite phenomena, (4) contemplation on natural nonarising, (5) contemplation on the appearance and dissolution of worlds, (6) contemplation on taking birth in an existence through karma, (7) contemplation on saṃsāra and nirvāṇa, (8) contemplation on the karma for beings to be in buddha realms, (9) contemplation on the past and the future, and (10) contemplation on nonexistence and annihilation.
“O jinaputras, the bodhisattva mahāsattva becomes one of the tathāgata family through attaining these qualities, the ten qualities that ripen wisdom.
“O jinaputras, the bodhisattva on the Brilliance bodhisattva bhūmi has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of the body based upon the interior of his own body.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of the body based upon the exterior of his own body.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of the body based upon the exterior and interior of his own body.
“Similarly, he maintains the observation of sensation based upon internal sensation, external sensation, and external and internal sensation.
“Similarly, he maintains the observation of mind based upon internal mind, external mind, and external and internal mind.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of phenomena based upon interior phenomena.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of phenomena based upon external phenomena.
“He has dedication, awareness, and mindfulness, has eliminated worldly longing and unhappiness, and maintains the observation of phenomena based upon exterior and interior phenomena.
“Because he does not give rise to bad, nonvirtuous qualities that have not been created, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses211 it correctly.
“Because he eliminates the bad and nonvirtuous qualities that he has previously created, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses it correctly.
“Because he creates virtuous qualities that he has not previously created, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses it correctly.
“Because the virtuous qualities he has created remain, and because they do not deteriorate but increase, develop even further, are meditated on, and are brought to perfection, he gives rise to faith, exerts effort, generates diligence, controls his mind, and focuses it correctly.
“He cultivates the foundation for miraculous powers that is the samādhi of aspiration that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the foundation for miraculous powers that is the samādhi of diligence that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the foundation for miraculous powers that is the samādhi of motivation that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the foundation for miraculous powers that is the samādhi of analysis that possesses the mental activity of elimination based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of faith based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of diligence based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of mindfulness based on detachment, based on absence of desire, based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of samādhi based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the power of wisdom based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of faith based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of diligence based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of mindfulness based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of samādhi based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the strength of wisdom based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is mindfulness based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is the analysis of phenomena based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is diligence based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is joy based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is serenity based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is samādhi based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates the factor for enlightenment that is equanimity based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right view based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right thought based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right speech based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right action based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right livelihood based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right effort based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right mindfulness based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“He cultivates right samādhi based on detachment, based on absence of desire, based on cessation, and developed by renunciation.
“Those come about by regarding all beings, accomplishing past prayers, having all-preceding great compassion, possessing great love, focusing on omniscient wisdom, creating a buddha realm, creating its adornments, accomplishing a tathāgata’s strengths, confidences, unique buddha qualities, body, primary and secondary signs, aspects of voice, and perfect speech, seeking for higher and higher special Dharmas, hearing and comprehending the profound liberation of the Buddhadharma, and becoming adept in wisdom and methods through analysis.
“O jinaputras! The bodhisattva on the Brilliance bodhisattva bhūmi knows and has eliminated the view of a self and so on: the entire mass of attachments to a self, a being, a soul, a spirit, a person, a human, humanity, skandhas, sensory elements, or sensory bases, and to beginnings and endings, examinations, analyses, numbering, possessions, wealth, and habitations.
“He avoids whatever actions are condemned by the samyaksambuddhas, any that are endowed with the kleśas. He adopts whatever actions are praised by the samyaksambuddhas. He always practices whatever is conducive to the accumulation of the path to enlightenment.
“Therefore, through following the path he cultivates the aspects of the path212 and the accomplishment of method and wisdom so that (1) his mind is loving, (2) his mind is gentle, (3) his mind is adept, (4) his mind brings benefit and happiness, (5) his mind is not afflicted, (6) his mind aspires higher and higher, (7) his mind desires unique wisdom, (8) his mind protects all beings, (9) his mind has reverence for the gurus, and (10) his mind practices the Dharma he has heard.
“He is (1) appreciative, (2) grateful, (3) pleasant, (4) amiable, (5) candid, (6) tender, (7) sincere, (8) humble, (9) eloquent, and (10) respectful.
“Thus he has patience, restraint, and tranquility. With patience, restraint, and tranquility he focuses on and practices the higher paths of refining the bhūmis.
“He has (1) unceasing diligence,213 (2) unafflicted diligence, (3) unstoppable diligence,214 (4) vast diligence, (5) endless diligence, (6) refined diligence, (7) unequaled diligence, (8) invincible diligence, (9) the diligence to ripen all beings, and (10) the diligence that differentiates between good and bad conduct.
“More than ever before (1) he has purified the element of intention, (2) he is never apart from the element of superior intention, (3) he has purified the element of motivation, (4) his roots of goodness increase greatly, (5) he has eliminated worldly stains, (6) he has brought uncertainty, equivocation, and skepticism to an end, (7) he becomes completely free from doubts, (8) he becomes completely happy and calm, (9) he is in the presence of the blessings of the tathāgatas, and (10) he perfectly develops an immeasurable motivation in his mind.
“When he has reached the Brilliance bodhisattva bhūmi, because of his vast view and the power of his prayers, many buddhas will appear to him. Because of his vast view and the power of his prayers, many hundreds of buddhas, many thousands of buddhas, many hundreds of thousands of buddhas, many millions of buddhas, many tens of millions215 of buddhas, many billions of buddhas, many tens of billions of buddhas, many trillions of buddhas, and many quintillions of buddhas will appear to him. He will see those tathāgatas, those arhats, those samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, and supply them with robes, alms, bowls, beds, medicine for when they are ill, and implements. He will also offer all the articles that bring happiness to a bodhisattva. He will also offer to the assemblies of the Saṅgha. He will dedicate all those roots of goodness to the highest complete enlightenment.
“He will honor those tathāgatas, those arhats, those samyaksambuddhas, and he will serve, listen to, and acquire and hold their teachings. Having heard their teachings he will correctly and diligently practice them. Most who have heard those teachings will become ordained within the teaching, and their thoughts, higher motivation, aspiration, and equanimity will be pure.
“The bodhisattva who is on the Brilliance bodhisattva bhūmi will remain in those thoughts, higher motivation, aspiration, and equanimity for many eons, for many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, many millions of eons, many tens of millions of eons, many billions of eons, many tens of billions of eons, many trillions of eons, and many quintillions of eons. All his roots of goodness will be pure and extremely bright.
“O jinaputras, it is like when a skilled smith makes refined gold into jewelry that gold that has not been made into jewelry cannot surpass. In that same way, the roots of goodness of a bodhisattva who is on the Brilliance bodhisattva bhūmi cannot be superseded or outshone by the roots of goodness of bodhisattvas on the lower bhūmis.
“O jinaputras! By analogy, a brilliant precious jewel that shines with an aura of light rays cannot be surpassed or outshone by other jewels, and neither wind, water, nor rain can stop it from shining.
“O jinaputras! In the same way a bodhisattva who is on the Brilliance bodhisattva bhūmi cannot be surpassed or outshone by bodhisattvas on the lower bhūmis, and neither māras nor beings with kleśas can stop his wisdom.