Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty
Thus have I heard:
At one time, The Buddha was at Vulture Peak in Rājagṛha, assembled with sixty thousand great Bodhisattva-bhikṣus. These Bodhisattvas had all awakened the mind of Anuttarā-samyak-saṃbodhi. There were also numerous śrāvaka disciples present at the Dharma assembly, all of whom had attained various kinds of wisdom. At that time, the World-Honored One entered Samādhi after the midday meal. Due to the majestic power of this Samādhi, the entire three-thousandfold world trembled and shook.
At that time, Śakra, Brahmā, and the Four Great Heavenly Kings who protect the world all came before the Buddha. Upon arriving, they bowed their heads at the Buddha’s feet, joined their palms in reverence, and stood respectfully to one side.
By the majestic power of this Samādhi, the devas of the Pure Abodes—Joyful Deva, Well-Joyful Deva, Greatly Joyful Deva, Virtuous Joyful Deva, and Well-Receiving Deva—as well as the assemblies of devas from Tuṣita Heaven, the Heaven of Free Enjoyment, the Heaven of Great Freedom, and the Pure Abodes, all came to where the World-Honored One was. They bowed at the Buddha’s feet and stood silently with single-minded focus to one side.
Then, the devas of the Pure Abodes addressed the World-Honored One, “World-Honored One, the past Buddhas have expounded the signs of a Bodhisattva’s practice and the path that encompasses all Dharma. We beseech you to now proclaim and reveal this teaching, for the benefit and happiness of immeasurable beings, out of compassion for the world, and so that devas and humans may gain blessings. It is also for the sake of future Bodhisattvas—so that after the Tathāgata’s Parinirvāṇa, if they hear this Dharma, they will give rise to a resolute mind seeking the Dharma, truly realize Anuttarā-samyak-saṃbodhi without doubt or regret, and diligently practice without retreating, even when encountering suffering.” Having spoken thus to the World-Honored One, the devas of the Pure Abodes and Tuṣita Heaven stood silently.
At that time, there was a deva named Vajra Crushing. On behalf of the assembly of devas, he entreated the World-Honored One with the following verses:
“I pose my questions to you because you have perfected a hundredfold virtues; I pose my questions to you because you are revered by both the celestial and human realms;
I pose my questions to you because you have ceaselessly persevered with diligence; I pose my questions to you because you are the supreme king of physicians for all beings.
May you expound the flawless truth of the Dharma, for your voice represents the unparalleled wisdom of the world;
you dispel countless doubts and regrets, illuminating sentient beings, and thus I pose my questions to you.
You are like the sun dispelling darkness, like the moon alleviating scorching heat;
you treat families and foes with impartiality, like the earth bearing all things,
like clear water cleansing defilements, like blazing fire burning away the net of afflictions;
you purify beings of the three realms, and so I pose my questions to you, hoping you will proclaim them to me with unobstructed wisdom and eloquence.
You are like a skilled physician healing beings; you are like Vaiśravaṇa,
possessing abundant treasures to relieve the impoverished, like a great cloud extinguishing the three kinds of heat.
May you proclaim the most sublime teaching, which can pierce through the afflictions of beings like a sharp sword.
You skillfully subdue the defilements, deceit, and flattery of beings, bestowing upon them happiness—
it is for the sake of beings that I raise such questions. You are revered by humble sages, great and dignified,
free from flattery, impartial and unobstructed, the embodiment of formless virtues, and thus I pose my questions to you.
You have eternally extinguished anger and resentment, treating beings with patient joy,
always observing them with a compassionate and serene countenance, ever comforting them with joyful words.
You regard beings as dear friends, guiding them to the far shore.
Now, with palms joined in single-minded devotion, I pay homage to the Thus-Gone One endowed with the ten powers, the jewel of beings.
May you reveal the path to sever all doubts, so that these devas and humans, upon hearing this practice,
may behold the foremost supreme virtue and come to know the conduct of the great hero.”
At that time, the World-Honored One addressed the great Bodhisattva-Mahāsattva Vajra Crushing, saying:”Vajra Crushing! Listen carefully, ponder well, and remember. I shall explain to you all the signs, so that Bodhisattva-Mahāsattvas may recognize them.”
The virtuous Vajra Crushing Bodhisattva replied, “I am ready to hear this teaching.”
The World-Honored One then spoke:”There are one hundred and eight signs, Vajra Crushing! Those who cultivate the Bodhisattva path should know them. What are these one hundred and eight signs?
Dreaming of seeing the Tathāgata’s speaking to oneself, beholding his sublime form.
Dreaming of the Tathāgata sitting in silence.
Dreaming of the Tathāgata with his head covered, sitting.
Dreaming of the Tathāgata sitting with his back turned.
Dreaming of the Tathāgata’s body appearing red.
Dreaming of the Tathāgata painted in colors.
Dreaming of the Tathāgata departing.
Dreaming of the Tathāgata teaching Dharma to others.
Dreaming of the Tathāgata displaying miraculous powers, walking in the sky.
Dreaming of the Tathāgata’s Parinirvāṇa.
Dreaming of the Tathāgata’s body being cremated.
Dreaming of obtaining relics of the Tathāgata.
Dreaming of obtaining the Tathāgata’s hair.
Dreaming of a stūpa never seen before.
Dreaming of a jewel-adorned stūpa of the Tathāgata.
Dreaming of a stūpa displaying the Tathāgata’s miraculous powers.
Dreaming of the Tathāgata emitting light.
Dreaming of hearing the Tathāgata’s voice but not seeing his body.
Dreaming of the Tathāgata’s body.
Dreaming of oneself covering the Tathāgata with flower garlands and fragrant oil.
Dreaming of the Tathāgata wearing soiled robes.
Dreaming of hearing Dharma never heard before.
Dreaming of expounding Dharma never heard before to others, yet upon waking, being unable to demonstrate or even recall it.
Seeing a Dharma teacher never met before.
Dreaming of oneself seated on a Dharma throne, teaching others.
Dreaming of attaining fearlessness.
Dreaming of the Dharma sanctuary.
Dreaming of the Tathāgata walking.
Dreaming of the Tathāgata turning the Wheel of Dharma.
Dreaming of a stūpa marking the Tathāgata’s Parinirvāṇa.
Dreaming of obtaining the Tathāgata’s robe.
Dreaming of obtaining the Tathāgata’s alms bowl.
Dreaming of seeing a single Tathāgata alone.
Dreaming of the Tathāgata surrounded by many people.
Dreaming of the Tathāgata’s jeweled canopy.
Dreaming of the Tathāgata wearing leather shoes.
Dreaming of the Tathāgata sitting.
Dreaming of offering food to the Tathāgata.
Dreaming of offering robes to the Tathāgata.
Dreaming of offering flowers to the Tathāgata.
Dreaming of entering a mountain.
Dreaming of being naked.
Dreaming of walking in all four directions.
Dreaming of being in a place never visited before.
Dreaming of walking in muddy water.
Dreaming of clouds and rain.
Dreaming of the earth spinning.
Dreaming of walking among jackals and wild beasts.
Dreaming of falling ill.
Dreaming of falling from a mountain with nothing to hold onto.
Dreaming of being bound and about to be killed.
Dreaming of walking among swords and blades.
Dreaming of walking in the sky.
Dreaming of holding a torch.
Dreaming of a Bodhisattva escaping the palace and the city.
Dreaming of obtaining scriptures.
Dreaming of hearing the sound of dhāraṇī.
Dreaming of hearing the sound of Samādhi.
Dreaming of hearing the sound of the expansive Sūtras.
Dreaming of hearing the voice of a certain Dharma teacher.
Dreaming of receiving verses in the dream.
Dreaming of receiving scriptural teachings in the dream.
Dreaming of hearing the sound of the Dharma treasury.
Dreaming of hearing the name of a Tathāgata from another world.
Dreaming of hearing the name of a certain Bodhisattva from another world.
Dreaming of entering the ocean and traveling far away.
Dreaming of gathering jewels and treasures.
Dreaming of being atop Mount Sumeru.
Dreaming of climbing a mountain.
Dreaming of reaching the summit of a mountain.
Dreaming of climbing a tree.
Dreaming of a nāga-elephant.
Dreaming of riding a nāga-elephant.
Dreaming of riding a horse.
Dreaming of making a true vow.
Dreaming of a fruit tree.
Dreaming of a flowering tree.
Dreaming of a city never seen before.
Dreaming of Lake Anavatapta.
Dreaming of celestial beings.
Dreaming of nāgas.
Dreaming of traveling to another Jambudvīpa.
Dreaming of wearing white robes.
Dreaming of a jeweled garland placed on one’s head.
Dreaming of a flower garland placed on one’s head.
Dreaming of picking scattered flowers.
Dreaming of beating a drum while others play music.
Dreaming of a solar or lunar eclipse.
Dreaming of smearing oneself with impure substances.
Dreaming of becoming a king.
Dreaming of walking among a great assembly as a king’s minister.
Dreaming of riding a carriage to a garden.
Dreaming of places never seen before—villages, monastic dwellings, houses, and gatherings of people.
Dreaming of obtaining a jeweled canopy.
Dreaming of teaching Dharma to many people.
Dreaming of entering a village.
Dreaming of constructing a bridge.
Dreaming of gathering boats.
Dreaming of thunder and lightning in the clouds.
Dreaming of gaining strength, wearing armor, and holding weapons.
Dreaming of obtaining utensils.
Dreaming of showing the path to sentient beings.
Dreaming of entering a garden.
Dreaming of heaps of abundant grains.
Dreaming of healing the sicknesses of many beings.
Dreaming of hearing the sound of a prophecy.
Dreaming of awakening to the true path.
Dreaming of obtaining a full vase.
Thus, Vajra Crushing! These are called the one hundred and eight signs.”
“If one dreams of the Tathāgata sitting with his head covered, this indicates that this person once encountered the condition of a virtuous teacher expounding the Dharma and cultivating goodness, but he created obstacles. He should cultivate the provisions necessary for Dharma exposition with an unobstructed mind. This is the explanation of the first sign. Furthermore, Vajra Crushing! If one dreams of the Tathāgata sitting with his back turned, it means this person in the past hindered monastics in their practice and obstructed others from listening to the Dharma. He should now frequently set up Dharma seats and urge sentient beings to listen to the Dharma, as this can eliminate karmic obstacles. This is the initial sign of the seventh ground and also a sign that may appear at each stage from the first ground to the seventh ground. Furthermore, Vajra Crushing! If one dreams of a clay statue of the Tathāgata, this is the sign of a Bodhisattva’s first ground. This person in the past slandered Dharma teachers, and therefore he should, before Buddhist scriptures, Buddha images, or stūpas of the Tathāgata, offer lamps with an unobstructed mind, bearing them atop his head, to purify his karmic obstacles.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of a painted image of the Tathāgata, this is a sign that may be seen at each stage of the first five grounds. This person should make offerings of incense and flowers to Buddha images—this is the sign of the sixth ground at each of its stages. Furthermore, Vajra Crushing! If a Bodhisattva dreams of the Tathāgata walking, this person should diligently practice and be devoted to reading, reciting, and upholding the Dharma. This is the sign of the third ground. This person should frequently practice Dharma generosity and should sweep the stūpas of the Tathāgata, breaking through arrogance, thereby purifying his karmic obstacles. Then, what are the respective signs when a Bodhisattva sees other actions of the Tathāgata?
Seeing the Tathāgata going to a place of food and drink is the sign of the first ground;
Seeing the Tathāgata going to a walking path is the sign of the second ground;
Seeing the Tathāgata going to a place of Dharma exposition is the sign of the third ground;
Seeing the Tathāgata sitting silently is the sign of the fourth ground;
Seeing the Tathāgata sitting alone in a quiet place is the sign of the fifth ground;
Seeing the Tathāgata reciting sutras is the sign of the sixth ground;
Seeing the Tathāgata walking swiftly is the sign of the seventh ground;
Seeing the Tathāgata displaying supernormal powers is the sign of the eighth ground;
Seeing the Tathāgata transforming his body and departing is the sign of the ninth ground;
Seeing the Tathāgata turning his head while walking and speaking about emptiness is the sign of the tenth ground.”
“Furthermore, Vajra Crushing! If a Bodhisattva in a dream knows he is expounding the Dharma for sentient beings but does not know what he is saying, this is the sign of the second ground. This person in the past, after the Tathāgata’s Parinirvāṇa, slandered Dharma teachers but was unaware of his fault. He should draw near to virtuous teachers, revere and make offerings to them, listen to wholesome teachings, and not find fault with them—then the karmic obstacles are purified. Hearing the Buddha speak of generosity is the sign of the first ground; hearing the Buddha speak of precepts is the sign of the second ground; hearing the Buddha speak of patience is the sign of the third ground; hearing the Buddha speak of diligence is the sign of the fourth ground; hearing the Buddha speak of meditation is the sign of the fifth ground; hearing the Buddha speak of prajñā wisdom is the sign of the sixth ground; hearing the Buddha speak of great compassion is the sign of the seventh ground; hearing the Buddha speak of unobstructed eloquence is the sign of the eighth ground; hearing the Buddha speak of Samādhi is the sign of the ninth ground; hearing the Buddha speak of accomplishing the ten powers is the sign of the tenth ground.”
“Furthermore, Vajra Crushing! If a Bodhisattva sees the Tathāgata in a dream displaying miraculous powers and walking through the sky, this is a sign that the Bodhisattva of the Seventh Ground has received a prophecy. Such a person should constantly practice reverence and silence, and cultivate and accomplish profound patience—thus they will quickly attain Buddhahood. Seeing the Tathāgata in the sky is a sign of the First Ground; seeing the Tathāgata eating is a sign of the Second Ground; seeing the Buddha’s light is a sign of the Third Ground; seeing the Tathāgata expounding the Dharma is a sign of the Fourth Ground; seeing the Tathāgata manifesting miraculous powers is a sign of the Fifth Ground; seeing the Tathāgata entering Samādhi is a sign of the Sixth Ground; seeing the Tathāgata emitting light and walking through the sky before departing is a sign of the Seventh Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of the Tathāgata entering Parinirvāṇa, it indicates that this person had, in the past, slandered the Dharma and, after leaving the household life, behaved hypocritically and obsequiously in pursuit of gain. He should diligently make offerings to the Three Jewels, give alms to those who expound the Dharma, and diligently cultivate practice three times a day—only then can he purify his karmic obstacles. He will see various signs of the first five Grounds.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of the cremation of the Tathāgata, it indicates that this person once associated with evil companions and rejoiced upon witnessing the destruction of the Dharma. This is a Bodhisattva of the First Ground who has only recently aroused the mind of Bodhi. This person should, for seven days and nights, offer lamps, or earnestly repent either before a Dharma expounder or in front of a stūpa of the Tathāgata, and during three periods in the daytime encourage people to listen to the Dharma, thereby purifying his karmic obstacles.
“Furthermore, Vajra Crushing! If a Bodhisattva in a dream obtains the relics of the Tathāgata, this indicates that the Bodhisattva is on the Third Ground. In the dream, they approach the Tathāgata, listen to a prophecy, and attain liberation. In other Grounds, dreaming of obtaining the relics of the Tathāgata corresponds to specific signs: dreaming of obtaining the Tathāgata’s hair is the sign of the First Ground; dreaming of obtaining the Tathāgata’s fingernails is the sign of the Second Ground; dreaming of obtaining relics is the sign of the Third Ground; dreaming of obtaining the front teeth is the sign of the Fourth Ground; dreaming of obtaining the molars is the sign of the Fifth Ground; dreaming of obtaining the white tuft of hair between the eyebrows is the sign of the Sixth Ground; dreaming of obtaining the hand is the sign of the Seventh Ground; dreaming of obtaining the raised cranial protuberance is the sign of the Eighth Ground; dreaming of the Tathāgata’s body remaining whole after cremation is the sign of the Ninth Ground; dreaming of seeing the complete body of the Tathāgata is the sign of the Tenth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of obtaining the Tathāgata’s hair and it does not disperse, this is a sign of the Ninth Ground. If they receive a prophecy of Buddhahood in the presence of the Buddha, they can eliminate the karmic obstacles of birth and death. Dreaming of obtaining the Buddha’s hair from before renunciation is the First Ground; dreaming of obtaining the Buddha’s hair from after renunciation is the Second Ground; dreaming of obtaining hair in a marketplace is the Third Ground; dreaming of obtaining hair in the city is the Fourth Ground; dreaming of obtaining hair at the city gate is the Fifth Ground; dreaming of obtaining hair outside the city is the Sixth Ground; dreaming of obtaining hair in a grove or garden is the Seventh Ground; dreaming of obtaining hair in a chariot is the Eighth Ground; dreaming of obtaining hair in the sky is the Ninth Ground; dreaming of obtaining hair in Samādhi is the Tenth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva sees a stūpa of the Buddha in a dream, it indicates that this Bodhisattva has few karmic obstacles and little obstruction from māra karma. If they are able to approach good spiritual friends, are skilled in understanding the forbearance of the Dharma, and attain dhāraṇī, this is a sign corresponding to stages from the First to the Tenth Ground. Seeing a clay stūpa is the First Ground; seeing a stone stūpa is the Second Ground; seeing a stone or clay Buddha image is the Third Ground; seeing a stūpa with railings is the Fourth Ground; seeing a stūpa surrounded by stone pillars is the Fifth Ground; seeing a stūpa with a golden summit is the Sixth Ground; seeing a stūpa adorned with jewels is the Seventh Ground; seeing a stūpa hung with bells and a net of jeweled garlands is the Eighth Ground; if one sees a stūpa for the first time during the first seven Grounds, it may be due to interference from māra karma; however, if one sees a stūpa during the Ninth or Tenth Ground, it is a genuine, non-deluded vision of a sign.
“Furthermore, Vajra Crushing! If a Bodhisattva sees a magnificent stūpa of the Tathāgata in a dream, he will soon awaken to the path of Bodhi and be protected and remembered by the celestial beings. This is a sign of the Bodhisattva on the Eighth Ground.”
“Furthermore, Vajra Crushing! If a Bodhisattva in a dream sees a miraculous stūpa of the Tathāgata, they will be able to purify their karmic obstacles in this very life. This is a sign of the Bodhisattva on the Eighth Ground. If a Bodhisattva is able to recall these dreams, then they should distance themselves from evil companions and cultivate in accordance with the following way:
First Ground: cultivate faith;
Second Ground: cultivate wisdom;
Third Ground: extensively cultivate understanding and belief;
Fourth Ground: cultivate long-term practice;
Fifth Ground: cultivate pure faith and understanding;
Sixth Ground: cultivate equanimity;
Seventh Ground: cultivate understanding of the ultimate truth;
Eighth Ground: cultivate the adornment of Buddha lands;
Ninth Ground: uphold and maintain the Dharma;
Tenth Ground: abide in the non-deluded state.
If one remains at the First Ground and ceases to progress further, one should know that it is due to interference from māra karma. But if one is a practitioner of the Seventh Ground or above, one cannot be deceived by māras, and māras also have no means to exploit any weakness.”
“Furthermore, Vajra Crushing! If a Bodhisattva hears the voice of the Tathāgata in a dream but cannot see his form, this is a sign of the Fourth Ground. Because in past lives, the Bodhisattva destroyed the monastic pursuits of sentient beings who sought Buddhahood and also spoke the Dharma with a deceitful and crooked mind, such a person should cultivate a pure mind during three periods of the day and three periods of the night, in order to purify karmic obstacles.
“Furthermore, Vajra Crushing! If a Bodhisattva, in a dream, makes offerings to the Tathāgata, this indicates that the Bodhisattva is on a stage from the First Ground up to the Ninth Ground. Such a Bodhisattva can accomplish dhāraṇī and is protected and remembered by all the Buddhas. This Bodhisattva should cultivate equanimity so as to quickly accomplish unsurpassed Bodhi. If one dreams of making offerings to the Tathāgata while standing, it is a sign of the First Ground; if dreaming of offering while sitting, it is the Second Ground; if dreaming of offering magnificently, it is the Third Ground; if dreaming of offering together with one’s family members, it is the Fourth Ground; if dreaming of offering together with many people, it is the Fifth Ground; if dreaming of offering together with both family members and many others, it is the Sixth Ground; if dreaming of offering with all kinds of complete adornments, it is the Seventh Ground; if dreaming of praising and extolling during the offering, it is the Eighth Ground; if dreaming of manifesting miraculous transformations while offering, it is the Ninth Ground, and one is also able to discern all māra-related phenomena.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of offering flower garlands, powdered incense, or sandalwood to the stūpa of the Tathāgata, this is a sign from the First Ground to the Fifth Ground, indicating that in the past one had cultivated a small portion of the pāramitā of generosity. If, upon waking, one is able to recall this sign: the arising of an increased mind of generosity is the sign of the First Ground; the arising of an increased mind of moral discipline is the Second Ground; the arising of an increased mind of patience is the Third Ground; the arising of an increased mind of diligence is the Fourth Ground; the arising of an increased mind of meditative concentration is the Fifth Ground; the arising of an unobstructed mind enables one to swiftly enter into all the irreversible Grounds.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of the Tathāgata wearing garments soiled with dirt and grease, it indicates that this Bodhisattva has many Dharma-obstacles, and it is a sign of the First Ground. If, due to strong attachment and aversion toward certain conditions, one performs dedication of merit, it is the First Ground; if one performs dedication while free from attachment and aversion, it is the Second Ground; if one is free from attachment to the view of a self, it is the Third Ground; if one is free from attachment to mental constructs, it is the Fourth Ground; if one is free from attachment to dream-appearances, it is the Fifth Ground; if one is an accomplished Bodhisattva, then in dreams one rarely sees matters of karmic retribution.
“Furthermore, Vajra Crushing! If a Bodhisattva in a dream hears Dharma teachings that have never been heard before, this indicates that the Bodhisattva, in past lives, had made offerings to many Buddhas and had served as a Dharma teacher across many lifetimes. This is a sign of the First through the Seventh Ground. If one is able to cultivate accordingly, they can swiftly awaken to Bodhi. If one hears various teachings, it is a sign of the First Ground; if, after hearing, there remains doubt and the desire to hear more arises, it is the Second Ground; if, after hearing, doubts are eliminated, it is the Third Ground; if one hears Dhāraṇī, it is the Fourth Ground; if one hears about the Buddha’s marks and majestic features, it is the Fifth Ground; if one hears the ultimate truth, it is the Sixth Ground; if one hears all dharmas, it is the Seventh Ground. In this way, one can understand the characteristics of each Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva in a dream receives teachings of the Dharma that they have never studied before, then after learning, they should not forget or lose them; but if they do forget, it indicates that in previous lives the Bodhisattva, out of a desire for profit and offerings, taught and gave Dharma with an impure mind. Now, they should make offerings with a pure mind, support and guide those learning the Buddha’s path, and seek all necessities with a mind free of deceit or flattery. They should make offerings to Dharma teachers and Dharma seekers, thereby purifying karmic obstacles. If a Bodhisattva hears the Dharma in a dream and forgets it before waking, it is a sign of the First Ground; if they forget it after waking, it is the Second Ground. In both cases, one should consider the influence of māra karma and karmic obstacles.
“Furthermore, Vajra Crushing! If a Bodhisattva in a dream sees a Dharma teacher never seen before, it indicates that this Bodhisattva is remembered and protected by other Bodhisattvas and has relatively few karmic obstacles. If after waking, one can understand what this Bodhisattva taught, it is a sign of the first six Grounds. If, in the dream, the Dharma teacher speaks only in verse but not in sūtra form, it is the First Ground; if they teach sūtras, it is the Second Ground; if they teach both sūtras and verses, it is the Third Ground; if they teach various Dharma gates, it is the Fourth Ground; if they speak of profound Dharma principles, it is the Fifth Ground; if they speak of unobstructed Dharma, it is the Sixth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of themselves sitting upon a Dharma seat expounding the Dharma, it indicates that this Bodhisattva, in a past life, once prepared Dharma seats for the Buddha, and that they possess the faculties for profound forbearance in the Dharma. This is a sign of the first eight Grounds. If, in the dream, they are not particularly willing to teach, it is the sign of the First Ground; if they are happy to teach, it is the Second Ground; if they can teach while enduring both happy and unhappy circumstances, it is the Third Ground; if they do not teach through debate, it is the Fourth Ground; if they teach Dharma related to the realm of ordinary beings, it is the Fifth Ground; if they teach Dharma pertaining to the realm of the Śrāvakas, it is the Sixth Ground; if they teach Dharma of the Bodhisattva’s realm, it is the Seventh Ground; if they teach Dharma of the Buddha’s realm, it is the Eighth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva, in a dream, becomes aware of having attained fearlessness, it indicates that this Bodhisattva has already transcended all karmic obstacles, surpassed the stage of the Eighth Ground, and is displaying a sign of the Ninth Ground. If, in the dream, they attain fearlessness and the Dharma they teach is joyfully received by others, it is the sign of the First Ground; if they are fearless in teaching and receive wealth and offerings, it is the Second Ground; if they gain benefit from the Dharma and are without fear, it is the Third Ground; if they become fearless upon encountering a spiritual teacher, it is the Fourth Ground; if they become fearless through wholesome reflection, it is the Fifth Ground; if they gain bodily ease and are without fear, it is the Sixth Ground; if they gain mental ease and are without fear, it is the Seventh Ground; if they attain miraculous powers and are without fear, it is the Eighth Ground; if they receive a prophecy and are without fear, it is the Ninth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva, in a dream, sees a place of enlightenment, it indicates that this Bodhisattva possesses a purely wholesome mind directed toward the path and does not regress. This can represent any stage from the First Ground to the Tenth Ground. If one sees the place but does not see trees, it is the First Ground; if one sees trees but not Bodhisattvas, it is the Second Ground; if one sees many trees surrounding, it is the Third Ground; if one sees the tree leaves complete and perfect, it is the Fourth Ground; if one sees both flowers and leaves complete, it is the Fifth Ground; if one sees ripe fruit, it is the Sixth Ground; if one sees a Dharma seat being arranged, it is the Seventh Ground; if one sees a gathering of people surrounding, it is the Eighth Ground; if one sees a multitude of nāgas surrounding, it is the Ninth Ground; if one sees heavenly beings surrounding, scattering flowers, and hears joyful voices of praise and admiration, it is the Tenth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva, in a dream, sees the Tathāgata walking in meditation, this Bodhisattva should diligently cultivate vigor, practice Dharma-offering, and offer comfort to their family and companions without harshly criticizing their faults. This is a sign corresponding to various stages from the First Ground to the Seventh Ground. If one dreams of the Tathāgata walking upon impure ground, it is the First Ground; if one dreams of the Tathāgata walking upon pure ground, it is the Second Ground; if one dreams of a seat being arranged before the walking, it is the Third Ground; if one dreams of the Tathāgata sitting down, it is the Fourth Ground; if one dreams of trees surrounding, it is the Fifth Ground; if one dreams of flower offerings being scattered, it is the Sixth Ground; if one dreams of a tall seat being arranged and covered, it is the Seventh Ground.
“Furthermore, Vajra Crushing Bodhisattva, if a Bodhisattva sees in a dream the Tathāgata turning the Dharma wheel, this Bodhisattva is one who does not regress, and this is a sign of the various stages from the First Ground to the Seventh Ground, pure and without karmic obstructions. If one sees a seat, it is the First Ground. If one sees the seat being laid out, it is the Second Ground. If one sees a multicolored seat being laid out, it is the Third Ground. If one sees scattered flowers on the seat, this is the Fourth Ground. If one sees a high seat covered with various precious jewels, it is the Fifth Ground. If one hears songs and praises coming from the sky, it is the Sixth Ground. If one sees a white parasol and a jeweled net covering the seat, it is the Seventh Ground.
“Furthermore, Vajra Crushing Bodhisattva, if a Bodhisattva sees in a dream a stūpa of śarīrāḥ relics of the Tathāgata entering Parinirvāṇa, this is a sign of the various stages from the First Ground to the Eighth Ground, approaching the unsurpassed path of Buddhahood and having few karmic obstructions. If one sees the stūpa covered in dust, it is the First Ground. If one sees the stūpa clean and free of dust, it is the Second Ground. If grass grows on the stūpa, it is the Third Ground. If one sees green grass covering the stūpa, it is the Fourth Ground. If one sees various multicolored flowering trees surrounding the stūpa, it is the Fifth Ground. If one sees flowering and fruit-bearing trees surrounding and covering the stūpa, it is the Sixth Ground. If one sees beings of various surnames surrounding the stūpa, it is the Seventh Ground. If one sees banners, flags, and parasols gathered together, it is the Eighth Ground.
“Furthermore, Vajra Crushing Bodhisattva, if a Bodhisattva in a dream obtains the robe of the Tathāgata, this Bodhisattva is seeing the signs of the various stages from the First Ground to the Eighth Ground. This Bodhisattva should diligently cultivate and accomplish the wisdom of mindfulness of the Buddha. This Bodhisattva has few karmic obstructions. If a Bodhisattva dreams of obtaining the Tathāgata’s robe that is stained with defilements, this is the sign of having reached the First Ground. If one obtains a clean and pure robe of the Tathāgata, this is the sign of reaching the Second Ground. If one obtains a dyed robe of the Tathāgata, this is the sign of reaching the Third Ground. If one obtains a robe of the Tathāgata that has been beaten and softened, this is the sign of reaching the Fourth Ground. If one obtains a robe of the Tathāgata that emits light, this is the sign of reaching the Fifth Ground. If one obtains a single robe of the Tathāgata, this is the sign of reaching the Sixth Ground. If one obtains the Tathāgata’s triple robes, this is the sign of reaching the Seventh Ground. If the Bodhisattva is diligent, they will be able to see these signs; but if the Bodhisattva is not diligent, they will not be able to see these signs. If a Bodhisattva sees these signs without being diligent, then it is a disturbance caused by Māra, and the Bodhisattva should recognize this.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream obtains the bowl of the Tathāgata, this Bodhisattva is being remembered by the Buddha and has reached the Eighth Ground. This Bodhisattva is a vessel for hearing the true Dharma, cultivating the tolerance of non-obstruction by karma, and thus is approaching the unsurpassed path of Buddhahood. If one obtains a filthy and impure bowl, this Bodhisattva is at the First Ground. If one obtains an empty and clean bowl, this Bodhisattva is at the Second Ground. If one obtains a bowl filled with delicious food, this Bodhisattva is at the Third Ground. If one obtains a bowl filled with fresh flowers, this Bodhisattva is at the Fourth Ground. If one obtains a bowl filled with fruits, this Bodhisattva is at the Fifth Ground. If one obtains a bowl filled with food, this Bodhisattva is at the Sixth Ground. If one obtains a bowl filled with spices, this Bodhisattva is at the Seventh Ground. If one obtains a bowl filled with flower garlands and incense, this Bodhisattva is at the Eighth Ground. If one obtains both the robe and the bowl of the Tathāgata, this Bodhisattva is at the Ninth Ground. If one obtains the Tathāgata’s bowl in empty space, this Bodhisattva is at the Tenth Ground. This Bodhisattva should be aware of the karmic activities of Māra and eliminate the habitual tendencies of laziness and lack of diligent cultivation from the time of the initial resolve.
“Furthermore, Vajra Crushing Bodhisattva, if a Bodhisattva sees a Tathāgata in a dream, he should diligently cultivate the emptiness Samādhi in a quiet place. This Bodhisattva is at the Eighth Ground, but still has mixed karmic obstructions, and should diligently cultivate a pure mind.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream sees the Tathāgata, and sees the form of the Tathāgata amidst a large crowd, this Bodhisattva should cultivate patience and take joy in embracing sentient beings. This is a sign that may appear in any of the stages from the First Ground to the Tenth Ground, and the Bodhisattva should diligently cultivate the path of Buddhahood. If one sees householders or people of various surnames surrounding the Tathāgata, this Bodhisattva is at the First Ground. If one sees the ministers of a king surrounding the Tathāgata, this Bodhisattva is at the Second Ground. If one sees brāhmaṇas surrounding the Tathāgata, this Bodhisattva is at the Third Ground. If one sees a king surrounding the Tathāgata, this Bodhisattva is at the Fourth Ground. If one sees nāga beings surrounding the Tathāgata, this Bodhisattva is at the Fifth Ground. If one sees the Four Great Heavenly Kings surrounding the Tathāgata, this Bodhisattva is at the Sixth Ground. If one sees Śakra, Lord of the Gods, surrounding the Tathāgata, this Bodhisattva is at the Seventh Ground. If one sees beings of the Brahmā Heaven surrounding the Tathāgata, this Bodhisattva is at the Eighth Ground. If one sees beings of the Pure Abode Heavens surrounding the Tathāgata, this Bodhisattva is at the Ninth Ground. If one sees Bodhisattvas surrounding the Tathāgata, this Bodhisattva is at the Tenth Ground. These are signs, unless they are disturbances caused by Māra.
“Furthermore, Vajra Crushing Bodhisattva, if a Bodhisattva dreams of the Tathāgata’s parasol, this Bodhisattva could be at any stage from the First Ground to the Ninth Ground, and is capable of cutting off the karmic acts of Māra, defiled karma, and the mind that seeks fame and gain, thus swiftly attaining the state of the Buddha. If one sees a parasol made of grass and leaves, this Bodhisattva is at the First Ground. If one sees a parasol made of bamboo, this Bodhisattva is at the Second Ground. If one sees a parasol made of birch bark, this Bodhisattva is at the Third Ground. If one sees a large parasol, this Bodhisattva is at the Fourth Ground. If one sees a multi-layered iron parasol, this Bodhisattva is at the Fifth Ground. If one sees a parasol made of copper, this Bodhisattva is at the Sixth Ground. If one sees a parasol made of gold, this Bodhisattva is at the Seventh Ground. If one sees a parasol adorned with the seven precious treasures, this Bodhisattva is at the Eighth Ground. If one sees a parasol with hanging bells and jeweled nets, this Bodhisattva is at the Ninth Ground. Among these signs, the signs of the first six grounds may be disturbances caused by Māra.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream sees the leather shoes of the Tathāgata, this sign may appear in any of the stages from the First Ground to the Tenth Ground. This Bodhisattva should diligently cultivate and courageously advance toward the path; this Bodhisattva has already received a prophecy and belongs to the stage of those who have been prophesied. If one sees the leather shoes in a village, this Bodhisattva is at the First Ground. If one sees the leather shoes in a monastic residence, this Bodhisattva is at the Second Ground. If one sees the leather shoes in a garden or grove, this Bodhisattva is at the Third Ground. If one sees the leather shoes at a walking meditation path, this Bodhisattva is at the Fourth Ground. If one sees the leather shoes in a room, this Bodhisattva is at the Fifth Ground. If one dreams of seeing the leather shoes during seated meditation, this Bodhisattva is at the Sixth Ground. If one dreams of seeing the leather shoes in river water, this Bodhisattva is at the Seventh Ground. If one sees the leather shoes in the mountains, this Bodhisattva is at the Eighth Ground. If one sees the leather shoes in empty space, this Bodhisattva is at the Ninth Ground. If one sees the leather shoes in a realm of supernormal powers, this Bodhisattva is at the Tenth Ground. These are signs, unless they are disturbances caused by Māra.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream sees the Tathāgata sitting in repose, this is a sign of stages from the First Ground to the Sixth Ground. This Bodhisattva should delight in cultivating tranquility and has few karmic obstructions, but has not yet perfectly accomplished the path. If there is no seat laid out, this Bodhisattva is at the First Ground. If a seat is laid out, this Bodhisattva is at the Second Ground. If the seat is clearly laid out, this Bodhisattva is at the Third Ground. If various kinds of seats are laid out, this Bodhisattva is at the Fourth Ground. If the seat is completely laid out properly, this Bodhisattva is at the Fifth Ground. If the seat is laid out in a dignified and beautiful manner, this Bodhisattva is at the Sixth Ground. Among these signs, one should be alert to the karmic activities of Māra.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream makes an offering of food to the Tathāgata, this is a sign that the Bodhisattva is at a stage from the First Ground to the Seventh Ground. If he diligently cultivates and exerts effort, he can swiftly attain the path of Buddhahood. This Bodhisattva has few karmic obstructions. If one dreams of the Tathāgata standing in one’s home receiving a food offering, this Bodhisattva is at the First Ground. If one dreams of the Tathāgata sitting in one’s home receiving a food offering, this Bodhisattva is at the Second Ground. If one dreams of the Tathāgata standing outside the door receiving a food offering, this Bodhisattva is at the Third Ground. If one dreams of the Tathāgata receiving a food offering in a marketplace, this Bodhisattva is at the Fourth Ground. If one dreams of the Tathāgata receiving a food offering at the city gate, this Bodhisattva is at the Fifth Ground. If one dreams of the Tathāgata receiving a food offering in a monastic residence, this Bodhisattva is at the Sixth Ground. If one dreams of the Tathāgata receiving a food offering in a room, this Bodhisattva is at the Seventh Ground. These are signs, unless they are the karmic acts of Māra.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream becomes aware that he is offering a robe to the Tathāgata, this is a sign that the Bodhisattva is at a stage from the First Ground to the Eighth Ground. This Bodhisattva should diligently cultivate the signless Samādhi and advance toward Bodhi. If one offers a robe to the Tathāgata with a respectful mind, this Bodhisattva is at the First Ground. If one offers a white robe to the Tathāgata, this Bodhisattva is at the Second Ground. If one offers a dyed robe to the Tathāgata, this Bodhisattva is at the Third Ground. If one offers a multicolored robe to the Tathāgata, this Bodhisattva is at the Fourth Ground. If one offers a golden robe to the Tathāgata, this Bodhisattva is at the Fifth Ground. If one offers a robe adorned with various jewels to the Tathāgata, this Bodhisattva is at the Sixth Ground. If one offers a colorful robe to the Tathāgata, this Bodhisattva is at the Seventh Ground. If one offers a celestial robe to the Tathāgata, this Bodhisattva is at the Eighth Ground.
“Furthermore, Vajra Crushing, if a Bodhisattva in a dream becomes aware that he is offering fresh flowers to the Tathāgata, this Bodhisattva is at one of the stages from the First Ground to the Sixth Ground. This person has many karmic obstructions, and wholesome roots are difficult to arise. If one dreams of offering mandārava flowers to the Tathāgata, this Bodhisattva is at the First Ground. If one dreams of scattering flowers in offering, this Bodhisattva is at the Second Ground. If one dreams of offering various multicolored flowers, this Bodhisattva is at the Third Ground. If one dreams of placing flowers on the body of the Tathāgata, this Bodhisattva is at the Fourth Ground. If one dreams of personally placing flowers into the hands of the Tathāgata, this Bodhisattva is at the Fifth Ground. If one dreams of offering heavenly flowers to the Tathāgata, this Bodhisattva is at the Sixth Ground. These are signs, unless they are the karmic acts of Māra, and unless the dreamer is one of two types of people: one who has only just generated the aspiration, or one who is filled with doubt and regret.
“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva dreams of entering into a mountain and gives rise to a mind of doubt and slander, one should know that this person has many karmic obstructions, many illnesses, and little wisdom. This person should give rise to an unobstructed mind toward all sentient beings, and with this mind, progress toward Bodhi. This is a sign seen by a Bodhisattva from the First Ground up to the Fifth Ground. This Bodhisattva should, for seven years, in six periods day and night, give rise to a pure mind. At the stage of the First Ground, one should joyfully make offerings and seek wisdom and light; at the Second Ground, one should respectfully make offerings and be fully equipped with provisions of ease and happiness; at the Third Ground, one should make offerings to the Three Jewels; at the Fourth Ground, one should diligently cultivate the profound forbearance of the Dharma; at the Fifth Ground (text missing below).
“Furthermore, Vajra Crushing! If a Bodhisattva sees in a dream that he is naked and without clothing, one should know that he has no karmic obstructions. This is a sign of the First Ground. If he sees himself naked in a city, this is the Second Ground; if he sees himself naked in a forest retreat, this is the Third Ground; if he sees himself naked in the mountains, this is the Fourth Ground. These are signs, and one should also be alert to the interference of Māra karma.
“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva dreams of himself running in four directions, this indicates that the Bodhisattva is distanced from good spiritual friends; this is a sign of the First Ground. This person has shallow wisdom, is lazy and full of distress, often ridiculed by others; plagued with many illnesses, his mind is often chaotic and confused; although he renounced the household life to plant good roots, he may return to lay life; poor and destitute, suffering illness and lacking wealth; for the sake of gain and offerings, he slanders Dharma teachers, slanders the Dharma, does not believe and does not understand. This Bodhisattva should once again give rise to a mind of uprightness, draw near to Dharma teachers, diligently cultivate all forms of giving, and with an unobstructed mind, advance toward Bodhi. This Bodhisattva can eventually reach the state of the Sixth Ground, and with the soft, middling, and superior kinds of mind, eliminate the faults of karmic offenses.
“Furthermore, Vajra Crushing! If a Bodhisattva sees in a dream that he is going to a place he has never been to before, this indicates the presence of Māra obstacles and karmic obstructions. This Bodhisattva is at one of the various stages between the First Ground and the Third Ground, and should diligently cultivate, and purify the six sense faculties. Through pure offerings to the Three Jewels, the Bodhisattva can reach the First Ground; if he diligently cultivates the view of emptiness, then he can reach the Second Ground; by cultivating the forbearance of the Dharma, he can reach the Third Ground, up to the point where he himself knows he has reached the Sixth Ground. Such a Bodhisattva, upon reaching the First Ground, will in his daily conduct have many wholesome roots but also many unwholesome roots, yet when facing death he will not give rise to sorrow or affliction. If he can stay away from evil companions and draw near to good spiritual friends who have faith and understanding in the Buddhadharma, and be a person of upright conduct without deceit, in this way he can purify karmic obstructions. Those who steal the Dharma with a deceitful mind should go and draw near to good spiritual friends.
“If a Bodhisattva dreams of himself moving through turbid water, this is a sign of reaching the First Ground. If he dreams of walking within muddy water bubbles, this is a sign of reaching the Second Ground. If he dreams of moving through surging water, being submerged and rising, this is a sign of reaching the Third Ground. If he dreams of walking within a whirlpool, this is a sign of reaching the Fourth Ground. If he dreams of walking in clear water, this is a sign of reaching the Fifth Ground.
“Furthermore, Vajra Crushing! If a Bodhisattva sees clouds and rain in a dream, this indicates that the Bodhisattva is heavily disturbed by demonic karma. Such a Bodhisattva is at a level between the First Ground and the Seventh Ground. In the past, relying on his own power, he disturbed Dharma teachers who were expounding the teachings, went forth into monastic life for the sake of profit and support, and also rebuked the Dharma teachers; if the teacher teaches according to the Dharma, he often goes against the teacher’s instruction. This kind of Bodhisattva should diligently cultivate patience, give rise to a mind of faith and understanding, distance himself from profit and gain, and wholeheartedly seek to benefit others—thus he can purify karmic obstructions. If he dreams of clouds and rain filled with flying dust, such a Bodhisattva is on the First Ground. If he dreams of black clouds, such a Bodhisattva is on the Second Ground. If he dreams of chaotic cloud layers, such a Bodhisattva is on the Third Ground. If he dreams of thunderclouds, such a Bodhisattva is on the Fourth Ground. If he sees frightening lightning-filled dark clouds, such a Bodhisattva is on the Fifth Ground. If he dreams of falling hail, such a Bodhisattva is on the Sixth Ground. In this way, every ground’s sign may also be a manifestation of Māra—this the Bodhisattva should know.
“Furthermore, Vajra Crushing! If a Bodhisattva sees in a dream the great earth shaking, such a Bodhisattva is on the First Ground and has remained at the stage of newly generating the mind for a long time. The stage of newly generating the mind is filled with karmic obstructions and causes fear among sentient beings. Such a Bodhisattva should cultivate the giving of fearlessness to benefit sentient beings and guard the three karmas; through this, karmic obstructions can be purified. If one frequently dreams of earth shaking, this is the beginning stage of the First Ground. If one dreams of earthquakes destroying cities and burning people, such a Bodhisattva is on the Second Ground. If one dreams of the earth shaking for a long time, this is the Third Ground. If the earthquake arises from making a sincere vow, this is the Fourth Ground. If the earthquake is due to the karma of Māra, this is the Fifth or Sixth Ground. If the earthquake occurs because of diligent cultivation of the dhāraṇī method, this is the Seventh Ground. If, after the earthquake, deities of great majesty and power gather together, this is the Eighth Ground. If, after the earthquake, nāgas arrive to strengthen his power, this is the Ninth Ground. If, after the earthquake, Brahmā comes, this is the Tenth Ground. When one hears the Tathāgata’s secret teachings, earth-shaking also occurs. Practitioners should be aware of the signs corresponding to each level.
“Furthermore, Vajra Crushing! If a Bodhisattva sees in a dream that he is entangled in conflict or litigation, such a Bodhisattva is in one of the stages from the First Ground up to the Fourth Ground. If he dreams of realms corresponding to higher stages, this is the interference of Māra’s karma and may even extend up to the Seventh Ground. Such a Bodhisattva has not diligently cultivated the practices of gathering in and subduing those who act contrary to the Dharma. In the past, for the sake of gain and offerings, he went against those who expounded the Dharma and, with a deceitful mind, spoke the Dharma as a livelihood. Such a Bodhisattva should learn skillful means and with a wholesome mind cultivate the six pāramitās, thereby purifying karmic obstructions. If in the dream he is scolded or faces anger and feels fear in his heart, this is a sign of the First Ground. If he dreams of being cut with a blade, this is a sign of the Second Ground. If he dreams of being struck with clumps of earth or wooden sticks, this is a sign of the Third Ground. If he dreams of being insulted with harsh speech, this is a sign of the Fourth Ground. These are signs, and if they are not understood or if diligent cultivation is lacking, one may be disturbed by the karma of Māra.
“Furthermore, Vajra Crushing! If a Bodhisattva sees in a dream that he is ill, this is a sign that the Bodhisattva is on the First or Second Ground. They often encounter difficulties in both worldly and supramundane Dharma, and when they wish to broadly practice Dharma-giving, it is repeatedly interrupted; when they wish to broadly practice material-giving, it is also repeatedly interrupted. Such Bodhisattvas should make offerings to good spiritual friends who cultivate the Buddhadharma, cultivate an unobstructed mind, cut off laziness and arrogance, cut off the pride of self-conceit—through this, karmic obstructions can be purified. If one dreams of being ill while on other grounds, it is the interference of the karma of Māra.
“Furthermore, Vajra Crushing! If a Bodhisattva dreams of falling from a high mountain with nothing to rely on, this indicates that in the past he was always deceitful and false toward wholesome Dharma, lacked faith and understanding, had deep karmic obstructions, blazing Māra karma, and a weak and frail body and mind. Although he quickly receives the Buddhadharma, he forgets it just as quickly; although he gives rise to the mind to cultivate, he gives up halfway; upon seeing wealth, he abandons the Dharma; he abandons patience and associates with evil conduct, distancing himself from wholesome Dharma; even toward those with deep faith and understanding, he does not give rise to faith. Such a Bodhisattva is in the cultivation stage of the Second Ground or the First Ground. If he dreams of walking among mountains of blades, this is a sign of the First Ground. If he dreams of falling from a mountain of stone, this is a sign of the Second Ground. At higher stages of cultivation, there are no karmic obstructions or interference from Māra. One should give rise to firm faith, and for three months, diligently cultivate repentance three times in the day and three times in the night, contemplate the dependent-arising Dharma of the world, and extensively make offerings—through this, karmic obstructions may be eliminated.”
Dharma Torch 