The bodhisattva Vajragarbha said, “O jinaputras! The bodhisattva on the sixth bhūmi who has in that way completed the bhūmi’s359 path ascends to the seventh bodhisattva bhūmi. He ascends through the ten aspects of engagement in the path, which are accomplished through method and wisdom.360
“What are these ten? They are as follows: (1) He has a mind that meditates perfectly in the samādhis of emptiness, featurelessness, and aspirationlessness but wishes to complete361 a great accumulation of merit and wisdom. (2) He comprehends362 the absence of a self, the absence of a soul, and the absence of a person in all phenomena, but never abandons accomplishing the four immeasurables. (3) He accomplishes the accomplishment of the perfection of a high accumulation of merit but has no attachment toward any phenomenon. (4) He attains detachment from the three realms but accomplishes the accomplishment of establishing himself as an adornment for the three realms. (5) He has the tranquility and absolute peace that comes from the fire of all the kleśas having gone out, but he accomplishes the accomplishment of extinguishing the fire of the kleśas of desire, anger, and ignorance in all beings. (6) He realizes that like illusions, dreams, hallucinations, echoes, the moon on water, reflections, and apparitions, there is no duality of existence and nonexistence,363 but he accomplishes his aspiration for infinite distinct actions and activities. (7) He has the understanding gained through contemplating that the extent364 of a buddha realm is the same as that of space, but he accomplishes the accomplishment of establishing the adornments of a buddha realm.365 (8) He comprehends the dharmakāya nature of all buddhas but accomplishes the accomplishment of establishing the adornments that are the primary and secondary signs of the rūpakāya.366 (9) He has the certainty that the voice of the tathāgatas has the nature of quietude, is inexpressible, and has no sound, but he accomplishes the accomplishment of the adornments that are the pure distinct aspects of speech.367 (10) He comprehends that the buddha bhagavats know the three times in a single instant but engages with the various characteristics of the different numbers of eons in accordance with the different perceptions of beings.
“O jinaputras! Through these ten distinct undertakings within the path, which are accomplished through method and wisdom, the bodhisattva ascends from the sixth to the seventh bodhisattva bhūmi.
“O jinaputras, in that way, the bodhisattva mahāsattva ascends to the seventh bhūmi of the bodhisattva by accomplishing the appearance of these different accomplishments through the method and wisdom accumulated on the path.368
“The bodhisattva who is on the seventh bodhisattva bhūmi apprehends countless realms of beings. He apprehends the ripening of beings through the guiding activity of countless buddha bhagavats. He apprehends countless universes. He apprehends countless pure realms of the buddhas. He apprehends an immeasurable variety of phenomena. He apprehends the enlightenment through wisdom of countless buddha bhagavats. He apprehends countless eons. He apprehends the realization of the three times by countless buddha bhagavats. He apprehends the different aspirations of countless beings. He apprehends the countless manifestations of the rūpakāyas369 and names370 of the buddha bhagavats. He apprehends the immeasurable variety of thoughts and faculties of beings. He apprehends the ripening of countless beings by the speech of the buddha bhagavats. He apprehends the countless motivations and conducts of beings. He apprehends the comprehension of the immeasurable infinite wisdom of the buddha bhagavats. He apprehends countless aspirations for liberation through the Śrāvakayāna. He aspires to and apprehends the countless teachings of the path by the buddha bhagavats.371 He apprehends the countless completions of the wisdom of the Pratyekabuddhayāna. He apprehends the countless teachings by the buddha bhagavats for entering the doorway to profound wisdom. He apprehends the dedication of countless bodhisattvas to bodhisattva conduct. He apprehends countless teachings by the buddha bhagavats for apprehending the accomplishment of the Mahāyāna.
“He thinks, ‘The range of activity of the tathāgata arhat samyaksambuddhas is immeasurable; it cannot be enumerated even in a billion eons, ten billion eons, a trillion eons, and so on, up to a quintillion eons. I will attain that range of activity of the buddha bhagavats and complete it effortlessly and without thought and conceptualization.’
“Thus he has discriminating wisdom and clairvoyance and continuous application, so that he unwaveringly remains in the wisdom of the vast accumulations of the path372 of the cultivation of method and wisdom. He does not for an instant depart from the accomplishment of the path. He is engaged in the accomplishment of wisdom while walking. Even while standing, sitting, lying down, or dreaming, he is free of obscuration; within every kind of activity he always has his mind on that kind of wisdom.373 With each motivation he accomplishes the bodhisattva’s ten perfections and the ten bodhisattva bhūmis. Why is that? Every motivation of the bodhisattva mahāsattva, which is preceded by great compassion, is focused on the accomplishment of the Buddha’s Dharma and the wisdom of the tathāgatas.
“(1) When he gives his roots of goodness to beings while seeking wisdom, that is his perfection of generosity; (2) when he pacifies all the torment from the kleśas, that is his perfection of conduct; (3) when with compassion he is without anger toward any being, that is his perfection of patience; (4) when he undertakes greater and greater virtue without ever being content, that is his perfection of diligence; (5) when without regret he remains on the path focused upon the wisdom of omniscience, that is his perfection of meditation; (6) when he has acceptance374 in the face of the birthless nature of all phenomena, that is his perfection of wisdom; (7) when he accomplishes limitless wisdom, that is his perfection of skillful methods; (8) when he accomplishes higher and higher prayers and wisdom, that is his perfection of prayer; (9) when all adversaries and all hosts of māras are unable to interrupt the path, that is his perfection of strength; and (10) his conclusive knowledge of all phenomena is his perfection of knowledge.
“O jinaputras! In that way, the bodhisattva who resides on the seventh bodhisattva bhūmi, Gone Far, completes those ten perfections in each instant,375 and he also completes the four modes of attracting beings and the four376 states,377 the thirty-seven factors for enlightenment, the three doors to liberation, and in brief all the factors for enlightenment.”
The bodhisattva Vimukticandra then asked the bodhisattva mahāsattva Vajragarbha, “O jinaputra! Does the bodhisattva mahāsattva complete these factors for enlightenment in each instant only on this seventh bhūmi, or are they completed in each instant on all ten bhūmis?”
The bodhisattva Vajragarbha answered, “O jinaputras! The bodhisattva’s factors for enlightenment are completed in each instant on all ten bodhisattva bhūmis, but they are particularly completed on the seventh bodhisattva bhūmi. Why is that? O jinaputras! It is because on this bodhisattva bhūmi there is the perfection of dedication to conduct and an ascent to wisdom and clairvoyance.
“O jinaputras, on the first bodhisattva bhūmi the bodhisattva’s factors for enlightenment are complete in each instant because of his exceptional focus on all aspirations.378 On the second bhūmi, it is because of the elimination of the mind’s stains. On the third bhūmi, it is because of the increase of aspiration and attaining the Dharma’s illumination. On the fourth bhūmi, it is because of comprehending the path. On the fifth bhūmi, it is because of conformity with activities in the world. On the sixth bhūmi, it is because of entering the door to the profound Dharma. On this seventh bodhisattva bhūmi all the factors for enlightenment are complete in each instant because of causing the appearance of all the Buddha’s Dharma.
“Why is that? The accomplishments from the first bodhisattva bhūmi until the seventh bodhisattva bhūmi have the factors of dedication to the accomplishment of wisdom. From the eighth bodhisattva bhūmi upward,379 they manifest effortlessly.
“O jinaputras! To give an analogy, it is like two universes: one universe is pure and impure, and one universe is completely pure. It is so difficult to cross between these two universes that one cannot cross from one to the other without the power of aspiration, method, wisdom, and clairvoyance.
“O jinaputras, in the same way, one cannot cross over from mixed bodhisattva conduct to completely pure bodhisattva conduct without the power of aspiration, method, wisdom, clairvoyance, and knowledge.”
The bodhisattva Vimukticandra asked, “O jinaputra! Is bodhisattva conduct on the seventh bodhisattva bhūmi to be known as afflicted by the activity of the kleśas?”
The bodhisattva Vajragarbha answered, “O jinaputras! It should be known that after the first bodhisattva bhūmi, Perfect Joy, is attained, all bodhisattva conduct is free from the stain of the kleśas because of the power of dedication to enlightenment, which is appropriately in accord with the path. However, on the first seven bhūmis, that alone is not said to be transcending the conduct of the kleśas.
“O jinaputras! It is like when a cakravartin mounted on a divine precious elephant travels around the four continents. He perceives all the suffering, poverty, and kleśas of human beings, but he is not defiled by any of those evils. But this alone does not mean that he has transcended being a human. After he has departed from his human body, he is born in the realm of Brahmā, dwells in the divine palace of Brahmā from where he can380 see a thousand universes, goes to them and appears in the form of Brahmā, and is not called a human.
“O jinaputras! In that same way, from the first bodhisattva bhūmi upward, the bodhisattva is mounted on the Pāramitāyāna, goes among all beings, and perceives all the evils of the kleśas, but he is not stained by those kleśas, because he is following the correct path. However, he is not said to transcend the evils of the kleśas on the seven bhūmis. When he leaves behind all the conduct on the seventh bhūmi that arises from engagement,381 he ascends from the seventh bhūmi to the eighth bodhisattva bhūmi. Then, mounted upon the pure Bodhisattvayāna, he goes among beings and perceives all the evils of the kleśas, but he is not stained by those evils, because he has transcended all worldly activity.
“O jinaputras! The bodhisattva on the seventh bodhisattva bhūmi has greatly transcended desire and all the kleśas. The bodhisattva whose conduct is on this seventh bodhisattva bhūmi, Gone Far, is not said to have kleśas or to not have kleśas. Why is that? He cannot be said to have kleśas because there is no conduct of the kleśas. He cannot be said to be without kleśas because he desires the wisdom of the tathāgatas and because his wish has not been fulfilled.
“In that way the bodhisattva who is on the seventh bodhisattva bhūmi has physical actions that are done through a pure motivation. He has vocal actions that are done through a pure motivation. He has mental actions that are done through a pure motivation. He completely transcends the paths of nonvirtue382 that have been condemned by the tathāgatas and are endowed with the kleśas.383 He continuously follows the paths of virtue384 that have been praised by the tathāgatas. All the accomplishments of the activities of worldly skills on the fifth bodhisattva bhūmi are effortlessly accomplished. He becomes an ācārya for the great billion-world universe. Apart from the tathāgata arhat samyaksambuddhas and the bodhisattvas who are on the eighth bodhisattva bhūmi and higher, there is no one else who is his equal in thought and deed. He focuses on and accomplishes the meditation of every dhyāna, samādhi, samāpatti, clairvoyance, and liberation, but their ripening is not as complete as they are for the bodhisattva on the eighth bodhisattva bhūmi.
“Thus, whenever the bodhisattva on the seventh bodhisattva bhūmi develops an intention, it is fulfilled by the power of wisdom, method, and meditation. More than ever before, he attains the completion of the factors for enlightenment.
“Thus, when he is on the seventh bodhisattva bhūmi, he enters (1) the bodhisattva samādhi called the complete differentiation of categories, (2) the bodhisattva samādhi called the thorough contemplation of meaning, (3) the bodhisattva samādhi called the understanding of differences,385 (4) the bodhisattva samādhi called the treasure of differentiated meanings, (5) the bodhisattva samādhi called the exact differentiation of meanings,386 (6) the bodhisattva samādhi called the firmly established root, (7) the bodhisattva samādhi called the doorway to wisdom and clairvoyance, (8) the bodhisattva samādhi called the purification of the realm of phenomena, (9) the bodhisattva samādhi called the benefits387 of the tathāgatas, (10) the bodhisattva samādhi called the treasure of various meanings that is the doorway to saṃsāra and nirvāṇa, and so on. He enters a million samādhis that are perfected, are doorways to clairvoyance and wisdom, and purify the bhūmi.
“When he is on the seventh bodhisattva bhūmi in this way, there are limitless physical activities that are devoid of features, limitless vocal activities that are devoid of features, and limitless mental activities that are devoid of features, and there is the pure arising of the acceptance of the birthlessness of phenomena.”
The bodhisattva Vimukticandra asked, “O jinaputra! Do not the limitless physical, vocal, and mental actions of the bodhisattva on the first bodhisattva bhūmi also transcend the conduct of all śrāvakas and pratyekabuddhas?”
The bodhisattva Vajragarbha answered, “O jinaputras! That is so,390 but that is simply because of the power of his focus on the Dharma of the Buddha, and not because of his own understanding’s discernment. On this seventh bodhisattva bhūmi, however, it is attained through the mind’s analysis of the field of experience, which cannot be superseded by all the śrāvakas and pratyekabuddhas.
“O jinaputras! By analogy, when a prince is born in a royal family and is endowed with the characteristics of royalty, he is immediately superior to the ministers. This is because of the sovereignty391 of the king, and not because of his own understanding’s discernment. However, when he has become an adult, he transcends the activities of all the ministers through the power of his own intelligence.
“O jinaputras! In that same way, as soon as the bodhisattva has developed his motivation, he surpasses all śrāvakas and pratyekabuddhas. This is because of the greatness of his higher intention and not because of his own understanding’s discernment. The bodhisattva who is on this seventh bodhisattva bhūmi completely surpasses the activities of all śrāvakas and pratyekabuddhas through the greatness of his own wisdom’s analysis of his field of experience.
“O jinaputras! The bodhisattva392 on this seventh bodhisattva bhūmi also attains activity of body, speech, and mind that is profound, detached, and does not wander. Furthermore, he does not desist from his perseverance in the excellent path. Through that perseverance on the excellent path he attains cessation, but he does not manifest cessation.”
The bodhisattva Vimukticandra asked, “O jinaputra! Above which bodhisattva bhūmi does the bodhisattva enter cessation?”
The bodhisattva Vajragarbha replied, “The bodhisattva enters cessation above the sixth bodhisattva bhūmi. The bodhisattva who is on this seventh bodhisattva bhūmi enters and remains in cessation in each instant but does not manifest cessation. Therefore, he is said to possess inconceivable physical, vocal, and mental activity.
“O jinaputras! It is thus wondrous that the bodhisattva dwells in the final conclusion, yet does not manifest cessation.
“O jinaputras! It is like when a clever, wise, learned, intelligent man who knows the qualities of the water, endowed with the power of analysis, sails in great ships upon the great ocean. He is wise concerning the winds and is wise concerning the water. He is not subject to harm from the great ocean’s water.
“O jinaputras! In that same way the bodhisattva393 who is on this seventh bodhisattva bhūmi travels upon the great ocean of omniscient wisdom and sails in the great ship of the perfections, and though he dwells in the final conclusion, he does not manifest cessation.394
“Thus he has attained the strength and power of wisdom, and with the realization obtained through the power of samādhi and wisdom, and with the power of great method and wisdom, he teaches what is the doorway to saṃsāra, but he constantly aspires to nirvāṇa. A great assembly of followers encircles him, but he always maintains a detached mind. Through the power of his aspiration he accomplishes rebirth within the three realms in order to ripen beings,395 but he is not affected by the harms of the world. He is calm, tranquil, and serene. He is ablaze with methods but is not burned by that blazing. He comprehends the Buddha’s wisdom, and he will not revert to the bhūmi of the śrāvakas and pratyekabuddhas. He has reached the center of the Buddha’s realm396 but appears to be in the realm of the māras. He has transcended the paths of the four māras and yet appears to be within the realm and range of activity of the māras. He appears to enter into all religious traditions, but he never abandons the tradition of the Buddha. He appears to engage in all worldly activities, but he follows the way of the Dharma that transcends the world. He attains the creation of an array of realm adornments that surpass those of all devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas,397 humans and nonhumans, Śakra, Brahmā, and all lokapālas, but his mind never ceases rejoicing in the entire Dharma of the Buddha.
“In that way, possessing that kind of wisdom, the bodhisattva who is on the seventh bodhisattva bhūmi, Gone Far, because of his vast view and the power of his prayers, will 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 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 tathāgata arhat samyaksambuddhas, and with a vast motivation he will serve them, worship them, honor them, make offerings to them, 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 see and honor those tathāgatas, those arhats, those samyaksambuddhas, and he will serve, listen to, and acquire and hold their teachings. Having heard their teachings, he applies himself to them with the light of correct meditation, wisdom, and knowledge. He maintains them through practice. He becomes a holder of the teachings of the buddha bhagavats. He is not sullied by the stains of the realizations of the śrāvakas and pratyekabuddhas. Even more than before, he has the pure patience of phenomena that benefits beings.
“In that way the roots of goodness of the bodhisattva who is on the bodhisattva bhūmi Gone Far will, even more than before, remain pure and purified 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.
“O jinaputras! This is like when gold is adorned with all jewels, even more than before: it cannot be equaled by any other adornment, and it becomes brighter and clearer.
“O jinaputras! In that same way the roots of goodness accomplished by method and wisdom by the bodhisattva mahāsattva who is on this seventh bodhisattva bhūmi, Gone Far, become purer, brighter, and clearer. They cannot be taken away by all the śrāvakas and pratyekabuddhas.
“O jinaputras! It is like sunlight, which cannot be surpassed by the light of the stars or the light of the moon, dries everything that is moist in Jambudvīpa,398 and ripens all grains.399
“O jinaputras! In that same way, the roots of goodness of the bodhisattva who is on the seventh bodhisattva bhūmi, Gone Far, will be even more unsurpassable by all the śrāvakas and pratyekabuddhas; and they dry up, even more than before, all the moisture of the kleśas and the four misconceptions.
“From among the ten perfections, the perfection of skill in methods predominates, and the other perfections are not accomplished fully and completely.
“O jinaputras! That, in brief, is Gone Far, the seventh bodhisattva bhūmi of the bodhisattva mahāsattvas. Most of the bodhisattva mahāsattvas who are on that bhūmi become the deva king Vaśavartin. He is wise and powerful in bringing the wisdom of realization to beings. He is not constrained by questions from any śrāvaka or pratyekabuddha. He is also skilled in teaching beings without error.
“In whatever roots of goodness he accomplishes through generosity, kind words, actions that benefit others, and practicing what he preaches, 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 quintillion samādhis, sees a quintillion buddhas and knows their blessings, causes a quintillion worlds to shake, goes to a quintillion buddha realms, illuminates a quintillion worlds, ripens a quintillion beings, remains for a quintillion eons, comprehends a quintillion previous eons and a quintillion future eons, opens a quintillion Dharma doors, manifests a quintillion bodies, and manifests each body having a retinue of a quintillion 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 analyze and teach the meaning of this bhūmi, recited these verses:
“They have attained emptiness, the absence of features, and the absence of aspiration,401 and are dedicated to compassion and love.
They follow and make offerings to the Buddha’s Dharma402 and the sugatas.
With wisdom, ever eager for the power of excellent great merit,
The wise ascend to the stage of the seventh bhūmi.
“They have wisdom’s analysis and have gained the supreme path.405
They have wisdom united with method in the four physical activities.
In all the mind’s moments, they accomplish the qualities of enlightenment
And complete the states406 of the ten perfections:
“Their generosity is that their bodhicitta is dedicated to all.407
Their conduct is the pacification of the kleśas; their patience is to not be harmful.
Their diligence is undertaking that which is even higher.
The meditation of those endowed with good qualities is not deviating from the path.
“The highest excellent wisdom is their stainless acceptance of birthlessness.
Their prayer is to long for more through the method of dedication.408
Their power is invincibility; their knowledge is from complete certainty.409
In that way all the qualities of enlightenment are present in each instant.
“On the first, the qualities are completed through intention;
On the second, by removing stains; on the third, by cutting through impediments;
On the fourth, by the path; on the fifth, through suitable activity;
On the sixth,410 by the wise ones increasing that which is called birthlessness.
“On this seventh bhūmi all the qualities are attained,
And various numerous aspirations are fulfilled.
Why is that? Because they reach the conduct of wisdom,
Which they will completely purify in continuing on the eighth.
“They are engaged in various worldly activities and skills.
Through being wise in all knowledge they are learned.
They attain through cultivation the power of meditation and clairvoyance.
They accomplish an even greater variety of samādhis.
“They surpass the conduct of the śrāvakas and also the pratyekabuddhas.413
The wise are established in the limitless conduct of the bodhisattva,414
Previously through intention but here through wisdom,
Like a prince who has gained power through growing up.
“Having reached the profound, they undertake even more.
Their minds have reached cessation but do not actualize it,
Just as when sailing on the ocean in a great ship
With direct knowledge of all its water, the ship is not sunk.
“They have greater attainment of the power of method and of wisdom.
They are wealthy in the qualities of wisdom and action that beings cannot comprehend.
In a pure state, they make offerings to myriad buddhas.
They are like gold415 beautifully adorned by many jewels.
“The wise ones on that bhūmi have the radiance of supreme wisdom.
They dry up the water of craving just as sunlight does.
Those who have reached this bhūmi become Vaśavartin.
They are powerful and skilled through teaching the result of goodness and wisdom.
“They attain the power of the enduring diligence that they wish for.
In meditation they see a quintillion buddhas
In all directions, and from then on
They have more limitless excellent qualities from prayer.
“This is the seventh bhūmi,
Where they are purified by method and wisdom.
It cannot be comprehended by beings
Or by the power of pratyekabuddha416 conduct.
“This is the seventh bhūmi of the bodhisattva,
Having heard that sublime conduct of the wise,
The lord of the deities and the assembly of devas rejoiced,
Saying, “Bodhisattva, you are a benefit to beings,”
And they made offerings to the sugata and jinaputras.418
Goddesses with delightful sweet voices
Played innumerable musical instruments and danced beautifully,
And as an offering to the sugata and jinaputras,
They described the excellent qualities of the Muni:
“The all-seeing supreme one, the best of humans,421
Who reveals the Buddha’s field of activity in order to benefit beings.
A beautiful cloud of music perfectly arises
From this variety of musical instruments and drumming.
“In all the world realms of those cleansed of impurities,
The supremely excellent wheel is turned.
The sugatas teach with beautiful voices,
Acting in accordance with the perceptions and minds of beings.
A vast realm is perceived as minute,
And a speck of dust is perceived as vast.
These and others are the miracles of the sugatas.
Even if the entire world were to describe them, they could not finish.”
The beautiful song described
This greatness in these words.
The assembly, pleased and at peace,
Gazed upon the supreme among speakers.
Observing that the assembly was becalmed,
Mokṣacandra426 spoke again:
“Teach the nature of the eighth bhūmi
And also how it is entered.”
The bodhisattva Vajragarbha said, “O jinaputras! In that way the bodhisattva427 has perfectly analyzed seven bhūmis.428 He has purified the path through method and wisdom. He has perfectly accumulated the accumulations. He has perfectly made great prayers.429 He has been blessed by the blessings of the tathāgatas.430 He has gained the strength of his own roots of goodness.431 His mind is focused on the strengths, confidences, and unique qualities of the tathāgatas.432 He has a perfectly purified higher motivation and intention.433 He has risen through the strength of merit and wisdom.434 He has become engaged in never forsaking any being, because of his great compassion and kindness, and he follows the path of immeasurable wisdom.435
He correctly comprehends the primordial nonarising of all phenomena. He comprehends birthlessness, featurelessness, nonorigination, nondestruction, noncompletion, nondevelopment, nonreversal, the nature of nonexistence, the equality of beginning, middle, and end, and entry into the nonconceptual omniscient wisdom of the true nature436 of all phenomena exactly as they are. It is said that he is always free from the conceptualizing thoughts of mind, mentation, and consciousness, that he is unimpeded, that he is the same as space, that he has the nature of open space, and that he has attained the acceptance of the birthlessness of phenomena.
“O jinaputras! As soon as the bodhisattva who has that kind of acceptance attains the bodhisattva bhūmi Unwavering, he attains a profound bodhisattva state that is difficult to understand, is unadulterated,437 is devoid of all features, excludes all impeding conceptual identification, is limitless, is unsurpassable by all śrāvakas and pratyekabuddhas, and has the outlook of nonattachment to everything.
“O jinaputras! To give an analogy, it is like a bhikṣu with miraculous powers who has through stages attained the cessation that is the ninth438 stage of dhyāna and is devoid of conceit and the flow of thoughts.439
“O jinaputras! In that same way, as soon as the bodhisattva has attained the bodhisattva bhūmi Unwavering, he is devoid of all effort and effortlessly attains the true nature, free from all physical, vocal, and mental striving, and is devoid of conceit and the flow of thoughts440 and remains in the detached state of the true nature.
“O jinaputras! To give an analogy, it is like a sleeping person who in a dream sees himself swept away by a great flood and commences to strive and exert himself in order to save himself.441 Because of that very striving and exertion he wakes up, and when he has completely woken up, all the striving and exertion ceases.
“O jinaputras! In the same way, the bodhisattva perceives that the multitude of beings are swept away by the four great floods of the kleśas, and he commences to strive and exert himself greatly for liberation, for omniscient wisdom’s enlightenment.442 When he has commenced upon great diligence and has completely attained this bodhisattva bhūmi Unwavering, all effort ceases. There no longer appears any dualistic conduct or conduct based on conceptions of the features of phenomena.443
“O jinaputras! By analogy, if someone has been born and dwells in the Brahmā paradise, he does not engage in kleśas and the activity of desire.
“O jinaputras! In the same way, the bodhisattva who is on the bodhisattva bhūmi Unwavering has no engagement whatsoever in the activity of mind, mentation, and consciousness. There is not even engagement in any buddha activity, and there is no engagement in bodhisattva activity, no engagement in pratyekabuddha activity, no engagement in śrāvaka activity, no engagement in nirvāṇa activity, no engagement in the activity of an arhat, no engagement in the activity of a non-returner, no engagement in the activity of a once-returner, and no engagement in the activity of a stream entrant. It is therefore needless to say that there is no engagement in worldly activity.
“O jinaputras, in that way the bodhisattva who is on the bodhisattva bhūmi Unwavering, who continues in the strength of his previous prayers, has the flow of entrance into the Dharma in which the buddha bhagavats create the accomplishment of the wisdom of the tathāgatas. They say to him, ‘Noble son, well done! Well done! This ultimate patience is for attaining the Dharma of the Buddha. However, noble son, you do not have the accomplishment of the ten strengths, the four confidences, and the qualities of a buddha. Dedicate yourself to seeking the accomplishment of the qualities of a buddha. Therefore, be diligent and do not abandon the entrance of acceptance.
“ ‘Also, noble son, remember your previous prayers, your dedication to benefiting beings, and the inconceivable entrance to wisdom.
“ ‘Also, noble son, this is the true nature of phenomena. Whether the tathāgatas appear or not, this continues to be the true nature of phenomena, which is the emptiness of all phenomena, the inconceivability of all phenomena.445 This is not something that is revealed solely by the tathāgatas. All śrāvakas and pratyekabuddhas also attain this nonconceptual true nature.
“ ‘Noble son, regard our immeasurable bodies, immeasurable wisdom, immeasurable buddha realms, immeasurable accomplishment of wisdom, immeasurable halos, and immeasurable aspects of pure speech. You should attain this kind of accomplishment.
“ ‘Also, noble son, you have had one illumination, which is the illumination of nonconceptuality toward all phenomena. However, these illuminations of the tathāgatas are infinite and accomplish the infinite and are infinitely interconnected.446 It would be difficult to count them all, even in a quintillion eons. You should give rise to the accomplishment of their attainment.
“ ‘Also, noble son, look at the infinite realms in the ten directions, the infinite beings, and the infinite categories of the Dharma, and you should enumerate them and give rise to the accomplishment of their exact attainment.’
“O jinaputras! This is how the buddha bhagavats summarize the immeasurable, incalculable entrances to the accomplishment of wisdom, and so on, to the bodhisattva who has reached that bhūmi. Through those entrances to the accomplishment of wisdom the bodhisattva who has these aspects of infinite wisdom obtains the activity of accomplishment.
“O jinaputras! I say to you, I declare to you,447 that if the buddha bhagavats did not448 bring the bodhisattva into the entrance to the accomplishment of omniscient wisdom,449 he would enter nirvāṇa, and his activity for all beings would cease. Therefore, the buddha bhagavats provide the bodhisattva with countless activities for the accomplishment of wisdom. This activity that accomplishes wisdom brings accomplishment in each instant. All the previous activities followed and undertaken from the very first development of motivation up through the seventh bhūmi are not even a hundredth of this activity that accomplishes limitless wisdom, not even a thousandth, a hundred thousandth, a ten millionth, a billionth, a ten billionth, a trillionth, or even a quintillionth of it. They cannot be correlated to it through numbers, enumeration, comparison, resemblance, or similitude.
“Why is that? O jinaputras! Previously activities were accomplished through accomplishment in one body. However, the bodhisattva who has reached this bhūmi attains the accomplishment of countless separate bodies, countless voices, countless wisdoms, countless births, countless creations of realms, countless activities of ripening beings, countless activities of offering to and serving buddhas, countless realizations of the way of the Dharma,450 countless powers of clairvoyance, and countless circles of followers, and through possessing countless accomplishments of the body, he attains the power of all bodhisattva conduct through being steadfastly united with it.
“O jinaputras! To give an analogy, it is like a ship that crosses the ocean. Before it enters the ocean, it has to be moved with effort. Once it has completely entered the ocean, it moves effortlessly, propelled by the wind. In one day on the ocean it travels immeasurably further than it could be carried on land in a hundred years.
“O jinaputras! In that same way, the bodhisattva451 who has perfectly accumulated a great accumulation of roots of goodness sails in the ship of the Mahāyāna on the ocean of bodhisattva activity, and with effortless wisdom he reaches the wisdom of omniscience in a moment, whereas his previous activities with effort would immeasurably fail to achieve that, even in a hundred thousand eons.
“O jinaputras! The bodhisattva who has reached the eighth bodhisattva bhūmi investigates omniscient wisdom through the bodhisattva realization that arises from the accomplishment of skillful methods and wisdom. He also investigates the origin of a universe. He also investigates the destruction of a universe. He knows perfectly the origin of a universe. He knows perfectly how a universe is destroyed. He knows perfectly the accumulation of karma that causes the creation of a universe. He knows perfectly the exhaustion of karma that causes a universe to be destroyed. He knows when a universe will be created. He knows when a universe will be destroyed. He knows for how long a universe will remain after it has been created. He knows for how long the universe will remain destroyed. Everywhere, without exception,452 he knows the smallest elements of earth; he knows the greatest elements of earth; he knows immeasurable elements of earth; and he knows the different kinds of elements of earth. He knows the smallest elements of water; he knows the greatest elements of water; he knows immeasurable elements of water; and he knows the different kinds of elements of water. He knows the smallest elements of fire; he knows the greatest elements of fire; he knows immeasurable elements of fire; and he knows the different kinds of elements of fire. He knows the smallest elements of air; he knows the greatest elements of air; he knows immeasurable elements of air; and he knows the different kinds of elements of air. He knows the smallest atoms; he knows the greatest atoms; he knows immeasurable atoms; and he knows the different kinds of atoms. He knows how many atoms of earth there are in the universe. He knows how many atoms of water there are in the universe. He knows how many atoms of fire there are in the universe. He knows how many atoms of air there are in the universe. He knows the different kinds of precious materials. He knows how many atoms there are in precious materials. He knows how many atoms there are in the bodies of beings. He knows how many atoms there are in the realms. He knows the corporeal bodies of beings; he knows the subtle bodies of beings; and he knows the different kinds of bodies of beings. He knows how many atoms there are in the bodies of beings in the hells. He knows how many atoms there are in the bodies of animals. He knows how many atoms there are in the bodies of those in the realm of Yama. He knows how many atoms there are in the bodies of beings in the realm of the asuras. He knows how many atoms there are in the bodies of beings in the realms of devas. He knows how many atoms there are in the bodies of beings in the realm of humans. He who has thus gained the knowledge of the different kinds of atoms knows the creation of the form realm, and he knows the creation of the formless realm.
“He knows the destruction of the desire realm, knows the destruction of the form realm, and knows the destruction of the formless realm.453
“He knows the smallest desire realms, knows the greatest desire realms, knows the immeasurable desire realms, and knows the different kinds of desire realms.
“He knows the smallest form and formless realms, knows the greatest form and formless realms, knows the immeasurable form and formless realms, and knows the different kinds of form and formless realms.
“He has the illumination of the wisdom of accomplishment in attaining the wisdom that analyzes the three realms. He has the skillful wisdom of the different kinds of bodies of beings, the skillful wisdom of the different forms of worlds, so that his realization is focused on the process of birth of all beings. In order to ripen all beings, he takes possession454 of a body that is the same as the birth and creation of beings. He pervades one billion-world universe, and in accordance with his knowledge of illusory manifestation he takes birth in a body that accords with the various aspirations of beings. In that way he pervades two billion-world universes, and three, four, five, ten, twenty, thirty, forty, fifty, and uncountable billion-world universes, taking birth in a body that accords with the aspirations of beings. With the possession of that wisdom, while never leaving one buddha realm, he manifests in the circle of followers of tathāgatas in countless buddha realms.
“In those buddha realms and in those circles of followers he manifests bodies that accord with the different kinds of bodies of beings, their aspirations, and their motivations. He manifests the color and form of a śramaṇa within the circle of śramaṇa followers. He manifests the color and form of a brahmin within the circle of brahmin followers. He manifests the color and form of a kṣatriya within the circle of kṣatriya followers. He manifests the color and form of a vaiśya within the circle of vaiśya followers. He manifests the color and form of a śūdra within the circle of śūdra followers.455 He manifests the color and form of a householder within the circle of householder followers. He manifests the color and form of a Caturmahārājika deva within the circle of Caturmahārājika deva followers. He manifests the color and form of a Trāyastriṃśa deva within the circle of Trāyastriṃśa deva followers. And it is the same way within the circle of Yāma deva followers, the circle of Tuṣita deva followers, the circle of Nirmāṇarati deva followers, the circle of Paranirmitavaśavartin deva followers, the circle of Māra deva followers, the circle of Brahmā deva followers, and so on, up to the circle of Akaniṣṭha deva followers.
“He appears in the color and form of a śrāvaka to those beings who are to be guided by śrāvakas. He appears in the color and form of a pratyekabuddha to those beings who are to be guided by pratyekabuddhas. He appears in the color and form of a bodhisattva to those beings who are to be guided by bodhisattvas. He appears in the color and form of a tathāgata to those beings who are to be guided by tathāgatas.
“Thus he manifests specific bodies in accordance with the aspirations of the myriads of beings in countless buddha realms.
“O jinaputras! He is free of all the concepts of body, has attained the equality of bodies, and knows the bodies of beings. He knows the bodies of realms, the bodies of ripened karma, the bodies of śrāvakas, the bodies of pratyekabuddhas, the bodies of bodhisattvas, the bodies of tathāgatas, the bodies of consciousness, the bodies of phenomena, and the bodies of space.
“He knows the minds of beings and the accomplishment of their wishes. Therefore, if he wishes to, he can manifest the body of a being as his own body.456 Similarly he can manifest the body of a realm, a body of ripened karma, the body of a śrāvaka, the body of a pratyekabuddha, the body of a bodhisattva, the body of a tathāgata, a body of consciousness, a body of phenomena, and a body of space as his own body.
“He knows the accomplishment of the motivation and aspirations of beings, and therefore, if he wishes to, he can manifest his own body as a body of beings. Similarly he can manifest his body as the body of a realm, a body of ripened karma, the body of a śrāvaka, the body of a pratyekabuddha, the body of a bodhisattva, the body of a tathāgata, a body of wisdom, a body of the Dharma, and a body of space.
“He can manifest any body to be whatever body he wishes.
“He also knows the bodies of beings that are bodies of karma. He knows the bodies that are ripened, the bodies of kleśas, the bodies of form, and the bodies that are formless.
“He knows also the signs of the category of bodies from ripened karma. He knows the signs of the category of the bodies of śrāvakas, the signs of the category of the bodies of pratyekabuddhas, and the signs of the category of the bodies of bodhisattvas. He knows the signs of the category of the bodies of tathāgatas and the bodies of enlightenment.
“He knows the signs of the categories of the bodies of prayer, the bodies of emanation, the bodies of manifestation, the bodies adorned by the primary and secondary signs of a great being, the bodies of light, the bodies composed of mind, the bodies of merit, the bodies of consciousness, and the bodies of phenomena.
“He knows the classification of the bodies of consciousness: those of true accomplishment, those that are combined with results, their classification into mundane and transcendent, their establishment within the three yānas, the general and the specific, those conducive to liberation and those not conducive to liberation, and those training and those passed beyond training.
“He knows the immeasurability of the bodies of space. He knows their omnipresence, their noncorporeality, their consistency, and their enabling the appearance of form bodies.
“Having thus attained the knowledge of bodies, he becomes powerful: (1) He attains power over his own lifespan because he has the power of manifesting an immeasurable lifespan of countless, incalculable eons. (2) He attains power over mind465 because he enters the wisdom of meditation in countless, immeasurable samādhis.466 (3) He attains the power over ornamentation because he displays the power of manifesting the beautification of all universes with an array of ornamentation. (4) He attains power over karma because he displays the power of manifesting the ripening of karma at the appropriate time. (5) He attains power over birth because he displays birth in all universes. (6) He attains power over prayer because he displays complete buddhahood at the desired times in all universes. (7) He attains power over aspiration because he displays all universes filled with buddhas.467 (8) He attains power over miracles because he displays emanations and miracles in all buddha realms. (9) He attains power over Dharma because he displays the light of the Dharma entrance that is without edge or center.468 (10) He attains power over wisdom because he displays the tathāgata’s strengths, confidences and unique qualities, primary and secondary signs, and enlightenment.469
“When the bodhisattva attains those ten strengths, he simultaneously has inconceivable wisdom. He has unequaled wisdom,470 he has limitless wisdom, he has vast wisdom, and he has invincible wisdom.
“He who has reached this bhūmi and has those wisdoms acts with completely faultless actions and behavior of his body. He acts with completely faultless actions and behavior of his speech, and he acts with completely faultless actions and behavior of his mind. He has wisdom foremost and follows wisdom. He has gained the power of the perfection of wisdom. He is accompanied471 by great compassion. He has perfectly apportioned skillful methods. He has the complete accomplishment of his aspirations. He has been well blessed by the blessing of the tathāgatas. He never ceases from his engagement in benefiting beings. He is present in countless different universes.
“O jinaputras! In brief, the bodhisattva who has attained this bodhisattva bhūmi, Unwavering, has a conduct of physical, vocal, and mental activities that are the result of accomplishing the entire Dharma of the Buddha.
“Having attained this bodhisattva bhūmi called Unwavering, he has the power of stainless intention because of being free from the activity of all kleśas. He has the power of stainless superior intention because he never departs from the path. He remains steadfastly within the power of compassion because he never abandons benefiting beings. He remains steadfastly within the power of great love because he protects all beings. He remains steadfastly within the power of retention because he never loses the Dharma. He remains steadfastly within the power of confidence because he is wise in the classification of the entire Dharma of the Buddhas. He remains steadfastly within the power of clairvoyance because he is wise concerning the different conducts within infinite universes. He remains steadfastly within the power of aspiration because he never abandons any of the activities of a bodhisattva. He remains steadfastly within the power of the perfections because he accomplishes the entire Dharma of the Buddhas. He remains steadfastly within the power of the blessing of the tathāgatas because he is always focused on attaining omniscient wisdom.
“He has attained those powers, displays all activities, and is faultless in all his activities.
“O jinaputras! This is the eighth bhūmi of wisdom of the bodhisattva, and it is called Unwavering because it is invincible. It is called the changeless bhūmi because its wisdom is irreversible. It is called the bhūmi difficult to attain because it is difficult for beings to comprehend it. It is called the bhūmi of youth because it is faultless. It is called the bhūmi of birth because it has the power over all that is wished for. It is called the bhūmi of completion because there is nothing more to be done. It is called the bhūmi of perfection because it has the prefect completion of wisdom’s investigation. It is called the bhūmi of nirvāṇa because it is the fulfillment of aspirations. It is called the bhūmi of dominance because it cannot be disturbed by anything else. It is called the bhūmi of effortlessness because the process of accomplishment is in the past.
“O jinaputras! The bodhisattva accomplishes those wisdoms, enters the family of the Buddhas, illuminates the power of the qualities of the Buddha, follows the path of the conduct of the tathāgatas, is focused on the field of activity of the Buddhas, and is constantly empowered with the power of the tathāgatas; he is welcomed by Śakra, Brahmā, and the lokapālas, he is constantly followed by Vajrapāṇi, he never abandons the power of samādhi, he accomplishes countless kinds of bodies, he is endowed with all the power of the conduct of all the bodies, he has perfected the ripening of great clairvoyance, he has power over infinite samādhis, he is the recipient of countless prophecies, and he displays enlightenment to those beings who have become fully ripened.