The Ten Bhūmis

The Ten Bhūmis begins with a description of the Buddha’s presence at the palace of Vaśavartin in the Para­nirmita­vaśa­vartin paradise, where bodhisattvas from countless other universes, including the bodhisattvas Vajra­garbha and Vimukti­candra, have gathered.

Through the power of the Buddha, Vajra­garbha enters a samādhi called the radiance of the Mahāyāna, and as a result, an inconceivable number of buddhas, all of whom are named Vajra­garbha, appear to him and bless him. They say that because of the prayers he made in the past, the Buddha Vairocana is now manifesting in the form of Śākyamuni in various locations. The buddhas named Vajra­garbha place their hands on the bodhisattva Vajra­garbha’s head, giving him a blessing that will enable him to give a teaching that will enable bodhisattvas to ascend through the ten bhūmis.

Vajra­garbha comes out of that samādhi and addresses the assembled bodhisattvas. He lists the names of the ten bodhisattva bhūmis, which he says are taught by all buddhas, and then remains silent.

Vimukti­candra, on behalf of all the assembled bodhisattvas, asks Vajra­garbha why he does not teach these ten bhūmis. He assumes Vajra­garbha does not do so because beings will not believe the teaching, but Vimukti­candra states that this is an assembly of highly realized bodhisattvas who will believe what Vajra­garbha teaches.

Vajra­garbha answers that he did indeed remain silent out of compassion for lesser beings who would reject the teaching, because this rejection would cause them to be reborn in the lower realms.

Vimukti­candra repeats his request, stating that the teaching of the ten bhūmis is essential for attaining buddhahood, from the very beginning of the path to its conclusion, just as the alphabet is crucial for all writing.

At this point, a ray of light accompanied by hundreds of thousands of light rays shines from Śākyamuni’s ūrṇā hair, the coil of white hair between his eyebrows. The light rays illuminate all worlds everywhere and darken the realms of the māras. All buddhas everywhere are illuminated. These buddhas in turn shine light rays from their own ūrṇā hairs, illuminating all worlds; in particular, the Buddha Śākyamuni and the bodhisattva Vajra­garbha form an assembly hall of light in the sky above them. From that assembly hall of light comes a voice instructing Vajra­garbha to teach the ten bhūmis.

Vajra­garbha begins with a description of the initial motivation to attain buddhahood, which leads to the first bhūmi, Perfect Joy. He describes the nature of the joy experienced upon attaining that bhūmi, and also the other qualities that are gained, which are presented as sets of ten qualities. He contrasts these qualities with the suffering of beings, which is the result of the consecutive phases of dependent origination. The bodhisattva on the first bhūmi has compassion for these beings, performs great acts of generosity, and learns all that needs to be learned in this world. Many buddhas appear to him, and he serves the buddhas and ripens beings, as he will do on each successive bhūmi.

The qualities of each bhūmi are expressed by an analogy referring to gold, and the first bhūmi is said to be like refined gold.

From among the ten perfections, the bodhisattva on the first bhūmi practices the perfection of generosity. Like a caravan leader who must first learn about the route on which he will lead others, he learns about all ten bhūmis.

Vajra­garbha concludes by stating that this is just a brief description of the first bhūmi, as a full description would take eons. He adds that the bodhisattvas on the first bhūmi become rulers of Jambudvīpa, become supreme among humans, and use this position to benefit humans. In a single instant they gain twelve qualities, such as the ability to see a hundred buddhas, manifest a hundred bodies, cause a hundred worlds to shake, and so on. This set of twelve qualities will be described for each bhūmi, with the number of buddhas, and so on, becoming progressively greater.

Vajra­garbha repeats this teaching in verse.

At the conclusion of the teaching, the assembled bodhisattvas rise into the air, scatter flower petals, and praise Vajra­garbha.

Vimukti­candra asks Vajra­garbha to teach the second bhūmi. Vajra­garbha describes the ten kinds of thought that enable the bodhisattva to reach the second bhūmi, which is called Stainless. The bodhisattva on the second bhūmi practices the ten good actions and avoids the ten bad actions. He contemplates the results of bad and good actions, which range from rebirth in the lower realms to the attainments of a bodhisattva. He resolves to bring beings onto the path of good actions, to liberation from saṃsāra, and to enlightenment.

The bodhisattva on the second bhūmi is like gold that has had all impurities removed by green vitriol.

From among the ten perfections, he practices the perfection of good conduct. Bodhisattvas on the second bhūmi become cakravartin kings who rule all four continents and use their power to lead beings onto the path of good actions. In each instant they see a thousand buddhas, illuminate a thousand worlds, causes a thousand worlds to shake, and so on.

Vajra­garbha repeats the teaching in verse.

The overjoyed bodhisattvas let fall clouds of flowers and praise Vajra­garbha.

Vimukti­candra asks Vajra­garbha to teach the third bhūmi. Vajra­garbha describes the ten kinds of mental orientation that enable the bodhisattva to ascend to the third bhūmi, which is called Shining. The bodhisattva on the third bhūmi contemplates the wisdom of the buddhas and how its absence causes beings to suffer in saṃsāra. The bodhisattva therefore diligently works to enable beings to practice meditation and attain wisdom so that they will be liberated. He practices generosity with diligence. He is so devoted to the Dharma that he would jump into a pit of fire in order to receive just one word of the Buddha’s teaching. He is diligent in cultivating the four dhyānas and the four formless states. He obtains miraculous powers such as clairvoyance, the ability to remember millions of previous lifetimes, and the ability to know what karma sentient beings have accumulated.

The bodhisattva on the third bhūmi is like gold perfected by a skilled goldsmith.

Of the ten perfections, he primarily practices the perfection of patience. Most of the bodhisattvas on the third bhūmi become an Indra, the deity of the paradise on the summit of Sumeru, a paradise that exists in every world of four continents. In each instant the bodhisattva sees a hundred thousand buddhas, illuminates a hundred thousand worlds, causes a hundred thousand worlds to shake, and so on.

Vajra­garbha repeats the teaching in verse.

The overjoyed bodhisattvas scatter flowers on Vajra­garbha and praise him. Vaśavartin scatters jewels and praises Vajra­garbha’s teaching.

Vimukti­candra asks Vajra­garbha to teach the fourth bhūmi. Vajra­garbha describes the ten attainments through insight into the Dharma that enable a bodhisattva to ascend to the fourth bhūmi, which is called Brilliance. Upon attaining this bhūmi, the bodhisattva becomes a member of the family of the buddhas. He develops the five powers, the five strengths, the four bases of miraculous powers, and the factors for enlightenment, including the noble eightfold path. He eliminates the view of self.

The bodhisattva on the fourth bhūmi is like gold that has been made into supreme jewelry.

From the ten perfections he primarily practices the perfection of diligence. Most of the bodhisattvas on the fourth bhūmi become a Suyāma, the deity who is the lord of a Yāma paradise. In each instant the bodhisattva sees ten million buddhas, illuminates ten million worlds, causes ten million worlds to shake, and so on.

Vajra­garbha repeats the teaching in verse.

The overjoyed bodhisattvas scatter flowers on Vajra­garbha and praise him. Vaśavartin and his deities scatter flowers on the Buddha and praise Vajra­garbha’s teaching.

Vimukti­candra asks Vajra­garbha to teach the fifth bhūmi. Vajra­garbha describes ten kinds of sameness of thought that enable the bodhisattva to ascend to the fifth bhūmi, which is called Difficult to Conquer. The bodhisattva on the fifth bhūmi attains various kinds of wisdom, and seeing that beings are in a state of ignorance, he has compassion for them. He is wise in worldly knowledge such as mathematics, medicine, poetry, music, history, architecture, and so on, through which he brings happiness to beings.

The bodhisattva on the fifth bhūmi is like gold adorned with white coral.

From the ten perfections he primarily practices the perfection of meditation. Most of the bodhisattvas on the fifth bhūmi become a Saṃtuṣita, the deity who is the lord of a Tuṣita paradise. In each instant the bodhisattva sees ten billion buddhas, illuminates ten billion worlds, causes ten billion worlds to shake, and so on.

Vajra­garbha repeats the teaching in verse.

The overjoyed bodhisattvas scatter flowers and jewels upon the Buddha, and the deities scatter garlands, parasols, banners, and so on upon the Buddha and praise the teaching.

Vimukti­candra asks Vajra­garbha to teach the sixth bhūmi. Vajra­garbha describes the ten kinds of equality of phenomena that enable a bodhisattva to ascend to the sixth bhūmi, which is called Manifested. The bodhisattva on the sixth bhūmi attains the wisdom that sees the twelve phases of dependent origination and has compassion for beings who are under the power of dependent origination. He attains the three doors to liberation.

The bodhisattva on the sixth bhūmi is like gold adorned with beryl.

From the ten perfections he primarily practices the perfection of wisdom. Most of the bodhisattvas on the sixth bhūmi become a Sunirmita, the deity who is the lord of a Nirmāṇarati paradise. In each instant the bodhisattva sees a trillion buddhas, illuminates a trillion worlds, causes a trillion worlds to shake, and so on.

Vajra­garbha repeats the teaching in verse.

The overjoyed deities scatter clouds of incense and light and praise the teaching.

Vimukti­candra asks Vajra­garbha to teach the seventh bhūmi. Vajra­garbha describes the ten kinds of engagement with the path that enable a bodhisattva to ascend to the seventh bhūmi, which is called Gone Far. The bodhisattva on the seventh bhūmi apprehends countless worlds, buddhas, and eons, the thoughts and motivations of countless beings, and so on. All the factors for enlightenment are complete in each instant, and he has pure bodhisattva conduct. Nevertheless, he cannot be said to be completely free of the kleśas, because he still desires buddhahood. He attains cessation in each instant, but instead of merging into that cessation he takes rebirth in the three realms and engages in worldly activities in order to benefit beings.

The bodhisattva on the seventh bhūmi is like gold adorned with every jewel.

From the ten perfections he primarily practices the perfection of skill in methods. Most of the bodhisattvas on the seventh bhūmi become a Vaśavartin, the deity who is the lord of a Para­nirmita­vaśa­vartin paradise, the highest paradise in the desire realm. In each instant the bodhisattva sees a quintillion buddhas, illuminates a quintillion worlds, causes a quintillion worlds to shake, and so on.

Vajra­garbha repeats the teaching in verse.

The overjoyed deities scatter banners, parasols, jewelry, and so on as offerings to the Buddha and the bodhisattvas, and they sing praises of the buddhas.

Vimukti­candra asks Vajra­garbha to teach the eighth bhūmi. Vajra­garbha describes the acceptance of the birthlessness of phenomena through which a bodhisattva attains the eighth bhūmi, which is called Unwavering. The bodhisattva on the eighth bhūmi has no conceptuality. He sees the suffering of beings and therefore strives for enlightenment like a person trying to wake himself from a nightmare. He has no dualistic effort or dualistic engagement in any kind of activity. He has knowledge of all universes, the elements, and atoms. He takes birth in countless universes, taking on whatever form is necessary to guide beings.

The bodhisattva on the eighth bhūmi is like a golden adornment on the head or throat of a ruler of Jambudvīpa.

From the ten perfections he primarily practices the perfection of aspiration. Most of the bodhisattvas on the eighth bhūmi become a Brahmā, a ruler of a billion-world universe, who teaches the perfections to beings. In each instant the bodhisattva sees as many buddhas as there are atoms in a million universes, illuminates as many worlds as there are atoms in a million universes, causes as many worlds to shake as there are atoms in a million universes, and so on.

Vajra­garbha repeats the teaching in verse.

Millions of realms shake, and light from the Buddha illuminates all realms. The bodhisattvas, Vaśavartin, and the deities make offerings, and goddesses sing praises to bodhisattvas.

Vimukti­candra asks Vajra­garbha to teach the ninth bhūmi. Vajra­garbha describes the ten qualities through which a bodhisattva attains the ninth bhūmi, Perfect Understanding. The bodhisattva on the ninth bhūmi has perfect knowledge of all kinds so that he can guide beings in various ways. He can teach simultaneously in all worlds and in all languages. He can cause all sounds to be the teaching of the Dharma and all Dharma teachings to come from one syllable. He can answer the simultaneous questions of all beings in the universe at the same time.

The bodhisattva on the ninth bhūmi is like a gold adornment on the head or throat of a cakravartin who rules the four continents.

From among the ten perfections, he primarily practices the perfection of strength. Most of the bodhisattvas on the ninth bhūmi become a great Brahmā, a ruler of two universes, who teaches the perfections to beings. In each instant, the bodhisattva sees as many buddhas as there are atoms in countless millions of universes, illuminates as many worlds as there are atoms in countless millions of universes, causes to shake as many worlds as there are atoms in countless millions of universes, and so on.

Vajra­garbha repeats the teaching in verse.

A million deities from the form realm, the bodhisattvas, Vaśavartin, and the Para­nirmita­vaśa­vartin deities make offerings to the Buddha, and goddesses sing praises to the Buddha.

Finally, Vimukti­candra asks Vajra­garbha to teach the tenth bhūmi. Vajra­garbha describes the ten attainments through which a bodhisattva attains the tenth bhūmi, Cloud of Dharma. A bodhisattva on the tenth bhūmi enters millions of samādhis, concluding with the samādhi called the unique consecration for omniscient wisdom. At that moment there appears a precious lotus the size of a million billion-world universes. The bodhisattva has a proportionally vast body and is seated upon that lotus. Other bodhisattvas seated upon lotuses encircle him, gazing at him. Light rays radiate from various parts of his body, which manifest the Dharma in various realms and bring an end to suffering. Light rays from the top of his head honor and make offerings to buddhas and bodhisattvas in all worlds. All bodhisattvas from the first to the ninth bhūmi come to this bodhisattva and make offerings to him. Light rays from the heart region of all those bodhisattvas enter the bodhisattva’s heart. Light rays from the ūrṇā hairs of all buddhas enter the bodhisattva’s head. As a result of this consecration his ten strengths become complete, and he is numbered among the samyak­sambuddhas. This is compared to the consecration of a crown prince who becomes a cakravartin.

The bodhisattva on the tenth bhūmi has knowledge of the creation and destruction of all worlds, of enlightenment and the qualities of enlightenment, and of the nature of time. He attains ten liberations. He receives from countless buddhas all the Dharma teachings that only a tenth-bhūmi bodhisattva is capable of receiving. His teaching pervades countless worlds in a single instant. He accomplishes all the deeds of the life of a buddha, from the descent from Tuṣita to passing into nirvāṇa. He has the miraculous power to create and transform worlds. He can place all beings within one hair on his body, and so on.

Vimukti­candra tells Vajra­garbha that the assembly is doubtful that a bodhisattva truly has such qualities and asks him to demonstrate an example of them. Vajra­garbha then enters samādhi and moves the entire assembly into his body, where they see a Buddha seated under a vast Bodhi tree, and then he returns them back to where they were before, outside his body.

Vajra­garbha states that these qualities of a tenth-bhūmi bodhisattva are an incalculably small fraction of a buddha’s qualities.

The bodhisattva on the tenth bhūmi is compared to a bejeweled gold ornament on the head or throat of a Vaśavartin, the supreme deity in a realm of desire.

Of the ten perfections, he primarily practices the perfection of knowledge. Most of the bodhisattvas on this bhūmi become great Brahmās, rulers of two billion-world universes, who teach the perfections to beings. In each instant, the bodhisattva sees as many buddhas as there are atoms in countless quintillions of universes, illuminates as many worlds as there are atoms in countless quintillions of universes, causes as many worlds to shake as there are atoms in countless quintillions of universes, and so on.

Vajra­garbha teaches that the ten bhūmis lead inevitably to buddhahood, just as rivers lead to the ocean. The ten bhūmis are like the ten great mountains, for they are each the source of specific qualities and attainments. The ten bhūmis arise from omniscience just as the ten mountains arise from the ocean. The bodhisattva conduct on the ten bhūmis is like the ten qualities of the ocean. The bodhisattva’s aspiration to omniscience is like a purified supreme jewel placed on the tip of a banner.

Vajra­garbha teaches that only a bodhisattva can receive and follow this teaching.

Millions of buddha realms shake, and through the power of the buddhas there is a rain of parasols, banners, and so on, along with the sound of music and songs of praise.

Countless bodhisattvas, who are all named Vajra­garbha, come from countless realms, all named Vajraśrī, where each buddha is named Vajradhvaja. They proclaim that the same teaching is occurring in every Vaśavartin’s palace in every world in the ten directions. Vajra­garbha observes all these other assemblies throughout the entire realm of phenomena and repeats the teaching in verse.

The Buddha, who is seated on a dais in the palace of Vaśavartin the second week after his enlightenment, is pleased by Vajra­garbha’s teaching, and the entire assembly rejoices.