Dharma Torch

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty

“Furthermore, Vajra Crushing! If a Bodhisattva dreams that he is being bound and about to be killed, this indicates that the level of disturbance caused by the activities of Māra toward this Bodhisattva has intensified, and it is not due to his own karmic obstructions. He should cultivate the Samādhi of Non-Obstruction and develop loving-kindness in order to purify and eliminate karmic obstructions. What this Bodhisattva sees are signs of the first six grounds. If he dreams that he is bound and placed among piles of corpses, this is the sign of the Fifth Ground. If he dreams that he is bound and surrounded by relatives and friends, this is the sign of the Sixth Ground. These are manifestations of Māra karma, caused by a lack of diligence in cultivation and weak foundational roots in the First Ground. In order to accomplish the unsurpassed path to Buddhahood, one should diligently advance in cultivation.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream knows that he is surrounded by blades and swords, this indicates that the Bodhisattva is in various stages from the First Ground to the Fifth Ground, surrounded by evil companions and undergoing many hardships. He should maintain a calm mind, not give rise to anger, maintain an unobstructed mind, and wholeheartedly benefit others, thereby purifying and eliminating karmic obstructions. This Bodhisattva was formerly in a high position but disturbed those who upheld the precepts. If he dreams of others holding various kinds of knives, and he is among them, this is the sign of the First Ground. If he dreams of others holding a single type of knife, and he is among them, this is the sign of the Second Ground. If he dreams of others holding sticks and clubs, and he is among them, this is the sign of the Third Ground. If he dreams of others holding stones, and he is among them, this is the sign of the Fourth Ground. If he dreams that he is among people who are empty-handed, this is the sign of the Fifth Ground. These signs may also be caused by Māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams that he is in empty space, this indicates that the Bodhisattva is at the Ground of Faith and has already realized the Forbearance of the Non-Arising of Dharmas. This Bodhisattva is being protected and remembered by the devas and should cultivate proper deportment, constantly apply diligent effort in cultivation, and exhort sentient beings to pursue the unsurpassed path to Buddhahood. He should not remain long in one place; only in this way can he be purified. This Bodhisattva may be in any stage from the First Ground to the Seventh Ground. If in empty space he sees acts of giving, this is the First Ground. If in empty space he sees celestial sages, this is the Second Ground. If he sees śramaṇas, this is the Third Ground. If he sees Nagas, this is the Fourth Ground. If he sees celestial beings, this is the Fifth Ground. If he sees Brahmā, this is the Sixth Ground. If he sees Bodhisattvas or Tathāgatas, this is the Seventh Ground. These signs may also be caused by Māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams that he is holding a torch, he should diligently cultivate wisdom. This Bodhisattva is at the First Ground or the Fifth Ground. He should not cling to his body and life, should not be attached to food and drink, should cultivate meditative concentration without generating doubt or regret, and thus apply diligent effort in cultivation. The Bodhisattva of the First Ground delights in cultivating methods that counter afflictions; the Bodhisattva of the Second Ground delights in cultivating meditative concentration; the Bodhisattva of the Third Ground delights in cultivating loving-kindness; the Bodhisattva of the Fourth Ground delights in cultivating compassion; the Bodhisattva of the Fifth Ground delights in cultivating equanimity. The Bodhisattva of the First Ground should cultivate mindfulness of the Buddha in order to clearly perceive the Buddha-nature; the Bodhisattva of the Second Ground should cultivate liberation; the Bodhisattva of the Third Ground should cultivate hearing the Dharma; the Bodhisattva of the Fourth Ground should cultivate upholding the precepts; the Bodhisattva of the Fifth Ground should cultivate the emptiness nature. By cultivating in this way, one can obtain the illumination of wisdom.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream sees a Bodhisattva departing by crossing over the palace, this indicates that the Bodhisattva is at a stage from the First Ground to the Sixth Ground. If he can diligently cultivate, he will attain non-retrogression and will swiftly realize unsurpassed Bodhi. If in the dream he walks out of the palace on foot, this is the sign of the First Ground; if he dreams of leaving the palace riding an ox cart, this is the sign of the Second Ground; if he dreams of leaving the palace riding a horse wagon, this is the sign of the Third Ground; if he dreams of leaving the palace riding an elephant wagon, this is the sign of the Fourth Ground; if he dreams of leaving the palace on a wagon carried by people, this is the sign of the Fifth Ground; if he dreams of leaving the palace on an aerial chariot, this is the sign of the Sixth Ground. These signs may also be caused by Māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream obtains scriptures, this indicates that the Bodhisattva is at a stage from the First Ground to the Third Ground. Such a person has many conditions and affinities, frequently faces slander, and repeatedly endures hardship; he should wholeheartedly repent and be constantly diligent. If in the dream he obtains worldly texts or scriptures of the Śrāvaka teachings, this is the sign of the First Ground; if he dreams of obtaining scriptures corresponding to the practice of giving, this is the sign of the Second Ground; if he dreams of obtaining scriptures corresponding to profound Dharma meanings, this is the sign of the Third Ground. If he does not diligently cultivate, then even if he reaches the Seventh Ground, it may only be that the Dharma treasury was bestowed upon him by the devas, Bodhisattvas, or Tathāgatas.”

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream hears the meritorious sounds of the Dharma, this indicates that the Bodhisattva is at any stage between the First Ground and the Sixth Ground, and that in the past he had already obtained the universal holding of the Dharma. This Bodhisattva has relatively few karmic obstructions, but the disturbance from Māra has intensified. He should extensively apply eloquent speech and not be critical of others’ faults—only thus can he be purified. If he hears dhāraṇī sounds that emit fragrance, this is the First Ground. If he hears verbal dhāraṇī, this is the Second Ground. If he hears written dhāraṇī, these are various signs perceived by Bodhisattvas from the First Ground up to the Eighth Ground. At this time, he should not become attached to the Three Realms, and should diligently cultivate solitude. This Bodhisattva has few karmic obstructions and little disturbance from Māra, but his afflictions are increasing; he should extensively listen to various teachings of the Buddha and diligently cultivate contemplation—only thus will he be in accord.

“The Samādhi with thought and examination is the sign of the First Ground. The Samādhi with no thought and little examination is the sign of the Third Ground. The Samādhi with no thought and no examination is the sign of the Fourth Ground. The Samādhis of the Brahmā-realm and the emptiness-realm are the sign of the Fifth Ground. The One Body Manifestation Samādhi is the sign of the Sixth Ground. The Great Penetration Samādhi is the sign of the Seventh Ground. The Samādhi that Gives Rise to the Adornments of the Buddha is the sign of the Eighth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream hears the sound of the extensive Mahāyāna sūtras, this indicates that the Bodhisattva is at various stages from the First Ground to the Sixth Ground, and he should cultivate faith and understanding in the Dharma meaning, and abide in the Forbearance of Definitive Understanding. This Bodhisattva has few obstructions, but his progress toward unsurpassed Bodhi is slow; he should diligently inquire into the characteristics of observing precepts and respectfully uphold the teachings of his teachers—only thus can he advance toward Bodhi.

To hear the sound of the Perfection of Giving sūtras is the sign of the First Ground.

To hear the sound of the precepts sūtras is the sign of the Second Ground.

To hear the sound of the forbearance sūtras is the sign of the Third Ground.

To hear the sound of the diligence sūtras is the sign of the Fourth Ground.

To hear the sound of the meditative concentration sūtras is the sign of the Fifth Ground.

To hear the sound of the Perfection of Wisdom sūtras is the sign of the Sixth Ground.

The above situation does not apply to those who are not diligent in their practice, or those who have achieved good intentions through the Buddha’s empowerments.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream hears the names of bhikṣus who are expounding the Dharma, this Bodhisattva is at various stages from the First Ground to the Fourth Ground. Such a Bodhisattva should rely on good spiritual friends. This Bodhisattva will encounter many hardships, give rise to many doubts and regrets, and lack wisdom. He should cultivate a mind free from obstruction and should skillfully and expediently guide all sentient beings to cultivate a mind free of doubt and regret—only thus can he be purified.

“If in waking life he sees the Dharma teacher whose name he previously heard in a dream, this is the sign of the First Ground. If he only hears the Dharma teacher’s name but has not seen the person, this is the sign of the Second Ground. If he hears the names of Dharma teachers from other different worlds, this is the sign of the Third Ground. If he hears the name of a Bodhisattva destined to become a Buddha in this very life, or hears sounds of a higher stage of cultivation, this is the sign of the Fourth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream obtains faith-based understanding and eloquence, this Bodhisattva is at various stages from the First Ground to the Third Ground. This Bodhisattva possesses the faculties for eloquence, and if he can avoid three types of conduct, he will swiftly attain wisdom. What are the three types of conduct? Feeling jealousy when seeing others gain benefit; greedily seeking fame and offerings; and falsely associating with others in a pretentious way. One should avoid these three types of conduct, and then diligently cultivate. If he can explain short verses, this is the First Ground. If he can explain various kinds of verses, this is the Second Ground. If he can explain profound verses, this is the Third Ground. If he can extensively explain verses related to higher stages of cultivation, this pertains to higher grounds.”

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva in a dream attains eloquence in expounding the Buddha’s scriptures, this represents stages from the First Ground to the Eighth Ground. This Bodhisattva possesses many meritorious conditions and should diligently cultivate the observance of precepts, and should make supreme offerings to pure practitioners. He should not give rise to arrogance due to his wisdom. If in a dream he suffers karmic obstructions, this can reduce the suffering he would otherwise experience in waking life.

The ability to use the four types of eloquence is the sign of the First Ground.

The ability to explain Mahāyāna sūtras is the sign of the Second Ground.

The ability to explain various scriptures is the sign of the Third Ground.

The ability to explain the causes and conditions of past lives is the sign of the Fourth Ground.

The ability to explain the past, present, and future three times is the sign of the Fifth Ground.

The ability to explain the Dharma gates of the pāramitās is the sign of the Sixth Ground.

The ability to explain profound sūtras is the sign of the Seventh Ground.

The ability to explain all ultimate truths is the sign of the Eighth Ground.

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva in a dream hears the sound of a dhāraṇī, this Bodhisattva is at the level of the first seven grounds. Although such a Bodhisattva still has afflictions, his karmic obstructions are light. He should seek instruction from the wise, cultivate the path of silence and stillness to move toward liberation, and thus apply diligent effort in cultivation.

If he dreams of hearing the sound of a dhāraṇī in a village, this is the First Ground.

If he dreams of hearing it in a house, this is the Second Ground.

If he dreams of hearing it in a monastic residence, this is the Third Ground.

If he dreams of hearing it while seated in meditation in a forest hermitage, this is the Fourth Ground.

If he dreams of sitting and listening, this is the Fifth Ground.

If he dreams of hearing it in a garden or grove, this is the Sixth Ground.

If he dreams of hearing it on a mountain peak, this is the Seventh Ground.”

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva in a dream hears the names of Tathāgatas from other worlds—names that have never been heard before—this Bodhisattva is a predicted Bodhisattva from the First Ground to the Eighth Ground. However, due to arrogance and self-conceit, and lacking diligence in cultivation, there is much interference from Māra karma. These Bodhisattvas cultivate impure deportment in order to receive offerings, and only afterward do they begin to move toward the correct path.

If a Bodhisattva becomes arrogant due to his own cultivation, this is the First Ground.

If arrogant due to upholding precepts, this is the Second Ground.

If arrogant due to broad learning, this is the Third Ground.

If arrogant due to skillful means and expedients, this is the Fourth Ground.

If arrogant due to harboring doubts, this is the Fifth Ground.

If arrogant due to wisdom, this is the state of the Sixth Ground.

If arrogant due to eloquence, this is the Seventh Ground.

If arrogant due to receiving and upholding the teachings, this is the Eighth Ground.”

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream hears the voice of a Bodhisattva from a certain world, this Bodhisattva is at various stages from the First Ground to the Fifth Ground. This Bodhisattva is being remembered and supported by other Bodhisattvas, and has fewer afflictions. He should stay far from arrogance, and exhort the masses to cultivate wisdom; by doing so, he will correspond with and attain dhāraṇī.

If in a dream he hears the voice of a Bodhisattva, this is the First Ground.

If he dreams of the voice of a renunciate Bodhisattva, this is the Second Ground.

If he dreams of the voice of an ascetic Bodhisattva, this is the Third Ground.

If he dreams of the voice of a Bodhisattva subduing Māra at a place of practice, this is the Fourth Ground.

If he dreams of the voice of a Bodhisattva who has awakened and attained the path, this is the Fifth Ground.

If he hears or sees many teachings of the Buddha but has unstable faith and a faintly virtuous mind, this is the voice of a First Ground Bodhisattva.

If he hears the voice of a Bodhisattva whose mind is often filled with doubt, this is the Second Ground.

If he hears the voice of a Bodhisattva who has lost resolve on the path and become indulgent and lax, this is the Third Ground.

If he hears the voice of a Bodhisattva who is even more indulgent, this is the Fourth Ground.

If he hears the voice of a Bodhisattva who is stable and settled, this is the Fifth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams that he is in the great ocean, this Bodhisattva is diligently cultivating and is at various stages from the First Ground to the Eighth Ground. He should widely study and listen, and diligently cultivate wisdom.

If in the dream he has nothing to rely on, this is the First Ground.

If he dreams of being by the seashore, this is the Second Ground.

If he dreams of riding on a boat, this is the Third Ground.

If he dreams of traveling far by boat, this is the Fourth Ground.

If he dreams of boarding a boat, this is the Fifth Ground.

If he dreams of sitting in the water, this is the Sixth Ground.

If he dreams of being peacefully seated within the boat, this is the Seventh Ground.

If he dreams that the boat is fully loaded with treasures and he is sitting aboard, prepared to set sail, this is the Eighth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva in a dream is collecting treasures, this Bodhisattva is at various stages from the First Ground to the Third Ground. This Bodhisattva often encounters suffering and distress, and he should joyfully cultivate pure wholesome karma, not be critical of others’ faults, and be grateful toward Dharma teachers—only by cultivating in this way.

If he dreams of digging in the earth and obtaining treasures, this is the First Ground.

If he dreams of obtaining treasures from mixed soil and mud, this is the Second Ground.

If he dreams of obtaining treasures from a thicket of weeds, this is the Third Ground.

These are signs of insufficient diligence in cultivation and may also be due to interference from Māra karma.

Bodhisattvas from the Fourth Ground to the Sixth Ground, if they do not diligently cultivate skillful means, will be hindered by Māra karma and karmic obstructions.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams that he is on the summit of Mount Sumeru, this person has attained non-retrogression. This is a sign from the First Ground to the Fifth Ground. Although he possesses slight merit, he once associated with evil companions and drew near to good teachers through deceit and lack of sincerity. Now, he should cultivate honesty and truthfulness, increase faith, and only in this way can he proceed on the correct path.

If he dreams of being on Mount Sumeru, this is the Sixth Ground.

If he dreams of abiding on Mount Sumeru, this is the Seventh Ground.

If he dreams of gazing in all directions, this is the Eighth Ground.

If he dreams of sitting in meditation on Mount Sumeru, this is the Ninth Ground.

If he dreams that the body of Mount Sumeru quakes and trembles, this is the Tenth Ground.

These signs from the First Ground to the Fifth Ground—if the Bodhisattva diligently cultivates wholesome mind and receives the help of good spiritual friends—can be recognized as Māra karma.

“Furthermore, Vajra Crushing, if a Bodhisattva sees in a dream that he is climbing a mountain, this indicates that the Bodhisattva is in the various stages from the first ground to the fifth ground. He is harmed by all afflictive and karmic obstructions and is disrespectful toward those who teach the Dharma. He should cultivate a mind that is upright and without falsity in order to purify karmic obstructions—only in this way can he progress toward Bodhi.

The first-ground Bodhisattva must diligently cultivate in three periods of time. The second-ground Bodhisattva diligently cultivates mindfulness of the Buddha. The third-ground Bodhisattva practices contemplation on emptiness. The fourth-ground Bodhisattva cultivates great compassion. The fifth-ground Bodhisattva cultivates wisdom.

Dreaming of ascending a mountain is the sign of the first ground. Dreaming of being within the mountain is the sign of the second ground. Dreaming of reaching the summit is the sign of the third ground. Dreaming of looking out into the distance is the sign of the fourth ground. Dreaming of sitting is the sign of the fifth ground.

“Furthermore, Vajra Crushing, if a Bodhisattva dreams of ascending to the summit of a mountain, this indicates that the Bodhisattva is in the various stages from the first ground to the seventh ground. Such Bodhisattvas have fewer karmic obstructions, but the Māra obstructions increase. He should relinquish all cherished possessions to make offerings to the wise, and subdue his arrogance in front of the wise ones. If one dreams of crossing over seven great mountains, up to and including Mount Sumeru, that is the domain of the seventh ground.

“Furthermore, Vajra Crushing, if a Bodhisattva dreams of climbing trees, this indicates that the Bodhisattva is in the various stages from the first ground to the fourth ground. He should in every situation be aware of karmic obstructions and Māra obstructions, draw near and rely upon good spiritual friends in order to obtain the light of wisdom, constantly analyze the meaning of the Dharma, and awaken to the true nature of reality—only in this way can he progress toward Bodhi.

Dreaming of luxuriant branches and leaves, with cool shade beneath the tree, is the sign of the first ground. Dreaming of fragrant trees is the sign of the second ground. Dreaming of trees in bloom is the sign of the third ground. Dreaming of fruit-bearing trees is the sign of the fourth ground.

If the Bodhisattva is diligent, then these are auspicious signs. But if the Bodhisattva is not diligent and yet has these signs, then it is a manifestation of Māra karma. If from a high place one sees a tree complete with branches, leaves, flowers, and fruit, this is the sign that karmic retribution has been eliminated.

“Furthermore, Vajra Crushing! If a Bodhisattva sees a dragon-elephant in a dream, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Sixth Ground. Although this Bodhisattva practices giving, he lacks wisdom, and his roots of virtue are insufficient. He should cultivate faith, nurture wholesome thoughts—only then will he be in accordance. The dragon-elephant seen by a First Ground Bodhisattva is not clean; the one seen at the Second Ground is a white dragon-elephant; at the Third Ground, a six-tusked white dragon-elephant; at the Fourth Ground, a dragon-elephant adorned and majestic; at the Fifth Ground, a dragon-elephant decorated with banners and canopies; at the Sixth Ground, a dragon-elephant that plays and frolics with joy.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of riding upon a dragon-elephant, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Seventh Ground, and in this life will attain the fruition of a Tathāgata, worthy of offerings. He already possesses Dharma-wisdom but still harbors many hopes. He should cultivate a mind of reverence, encourage the arising of the Bodhicitta, distance himself from falseness and deceit, be content in every situation, and practice giving with rejoicing—only then will he become pure. Dreaming of riding an elephant indicates the First Ground; dreaming of riding an elephant while dressed in white clothing indicates the Second Ground; dreaming of riding an elephant while dressed in dyed robes indicates the Third Ground; dreaming of riding an elephant while dressed in multicolored robes indicates the Fourth Ground; dreaming of riding an elephant while dressed in fragrantly dyed and adorned robes indicates the Fifth Ground; dreaming of riding an elephant while wearing a jeweled crown indicates the Sixth Ground; dreaming of riding an elephant while holding an adorned jeweled canopy indicates the Seventh Ground. Bodhisattvas on even higher grounds can see the sevenfold complete signs, unless the Bodhisattva is not diligent and is obstructed by the karma of Māra.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of riding a horse, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Fourth Ground, and should cultivate the perfection of precepts accordingly. Such Bodhisattvas are greatly obstructed by Māra but have relatively fewer karmic obstructions. They should diligently cultivate the wisdom of emptiness and exert effort in developing faith—only then will they become pure. Dreaming of riding a standing horse is the First Ground; dreaming of riding a walking horse is the Second Ground; dreaming of riding a running horse is the Third Ground; dreaming of riding a horse adorned with ornaments is the Fourth Ground. These are the signs, unless one is obstructed by the karma of Māra or the Bodhisattva has a mind of arrogance and is thereby disturbed by Māra.

“Furthermore, Vajra Crushing! If a Bodhisattva makes a genuine vow in a dream, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Tenth Ground. This type of Bodhisattva has deep karmic obstructions and intense māra obstacles, and often engages in occult practices. He should diligently cultivate the Samādhi of emergence, regulate his deportment, and avoid greedy accumulation—only then can he purify his karmic obstructions. Dreaming of vowing to give is the First Ground; dreaming of vowing for liberation from bondage is the Second Ground; dreaming of vowing for the curing of illness is the Third Ground; dreaming of vowing for the sake of a city is the Fourth Ground; dreaming of vowing for the sake of a king is the Fifth Ground; dreaming of vowing for Jambudvīpa is the Sixth Ground; dreaming of vowing for the Four Continents is the Seventh Ground; dreaming of vowing for a thousand worlds is the Eighth Ground; dreaming of vowing for the Three Thousand Great Thousand Worlds is the Ninth Ground; dreaming of celestial flowers blooming from the earth at sunrise is the Tenth Ground. From the First to the Sixth Ground, one must be vigilant against interference from the karma of Māra.

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva sees a medicine tree in a dream, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Seventh Ground, and will completely accomplish the path and receive a prediction from the Buddha. He should practice giving without expectation of reward, be upright and refrain from fault-finding in others—only then can he become pure. Dreaming of a small number of fruit trees indicates the First Ground; seeing many fruit trees indicates the Second Ground; seeing bitter fruit trees indicates the Fourth Ground; seeing medicine trees indicates the Fifth Ground; seeing heavenly trees indicates the Sixth Ground; and seeing trees bearing sweet and delightful fruits indicates the Seventh Ground.

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva sees a flower tree in a dream, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Seventh Ground. He should widely plant wholesome roots and not become overly intimate with the fourfold assembly—only thus can he advance toward Bodhi. Seeing trees with many flowers but no fragrance is the First Ground; seeing fragrant flower trees is the Second Ground; dreaming of many fragrant flower trees is the Third Ground; seeing mixed flower-and-fruit trees is the Fourth Ground; seeing flower trees without leaves is the Fifth Ground; seeing celestial flower trees is the Sixth Ground; and seeing a Bodhi tree is the Seventh Ground. Bodhisattvas in higher grounds may manifest all seven kinds of signs, unless they are influenced by evil spiritual friends, become lax and non-diligent, or are disturbed by the karma of Māra.

“Furthermore, Vajra Crushing! If a Bodhisattva sees a city in a dream that he has never seen before, this indicates that the Bodhisattva is in the various stages from the First Ground up to the Sixth Ground. This type of Bodhisattva still has karmic obstructions and has not yet realized the patience of the non-arising of dharmas, but he has previously cultivated the Samādhi of steadfastness and the Samādhi of emptiness, and practices asceticism with an unhindered mind—only then can he become pure. Dreaming of a city just beginning to be constructed corresponds to the First Ground; seeing a completed city corresponds to the Second Ground; seeing streets and markets well-established within the city corresponds to the Third Ground; seeing recreational places accomplished corresponds to the Fourth Ground; seeing the city with overflowing pools and waters corresponds to the Sixth Ground. These are the signs, unless one is influenced by evil companions, becomes lax and not diligent, and is thereby entangled by the karma of Māra. The higher grounds could see all the signs.

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva sees the great pond of the Ānavaṭapta Dragon King in a dream, this indicates that he is in one of the stages from the First Ground to the Eighth Ground. This type of Bodhisattva has only slight afflictions and can swiftly give rise to the radiance of wisdom. If he can stay far from deceit and treachery, and diligently cultivate the path without sparing even his life, adapting to the needs of sentient beings and fulfilling their wishes—only then can he become pure. Merely seeing the shore of the Ānavaṭapta Pond corresponds to the First Ground; seeing its waters corresponds to the Second Ground; seeing the full scene clearly corresponds to the Third Ground; touching the water with one’s hand corresponds to the Fourth Ground; bathing in the pond corresponds to the Fifth Ground; sitting quietly by the shore corresponds to the Sixth Ground; seeing the Ānavaṭapta Dragon King corresponds to the Seventh Ground; entering the Dragon Palace and gaining an increase in strength corresponds to the Eighth Ground. These are the signs, unless one is disturbed by the karma of Māra.

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva dreams of celestial beings, then this Bodhisattva is in one of the stages from the Fifth Ground upward, and his karmic obstructions and māra karma are extremely few, like tiny droplets of water. He should diligently cultivate the method of quiescence for three months to purify his karmic obstructions and attain luminous purity. This person should constantly recollect the Buddhas of the ten directions and cultivate a mind free of affliction. If he dreams of the assembly of the Four Great Heavenly Kings, this corresponds to the Sixth Ground; dreaming of the Thirty-Three-Heaven corresponds to the Seventh Ground; dreaming of the Tuṣita Heaven corresponds to the Eighth Ground; dreaming of the Brahmā assembly corresponds to the Ninth Ground; dreaming of the Pure Abode Heavens corresponds to the Tenth Ground. A Bodhisattva of the First Ground may possibly see all these signs, but it may be due to māra karma; whereas a Tenth Ground Bodhisattva, when observing with a wholesome mind, can see all such signs.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of seeing a dragon, this indicates he is in one of the stages from the First Ground up to the Eighth Ground. He has accomplished the patience of compliance. Although he diligently practices with vigor, he is often inconsistent; though he cultivates skillful means, he is at times heedless. He should offer all treasures to the Dharma teacher, and even relinquish all beloved possessions as offerings—only then can he advance toward Bodhi. If he dreams of seeing a dragon on a mountain, this is the First Ground; seeing it in the wilderness is the Second Ground; seeing it at a pond’s edge is the Third Ground; seeing it in a forest is the Fourth Ground; seeing it among people is the Fifth Ground; seeing it in a royal city is the Sixth Ground; seeing it surrounded by a multitude is the Seventh Ground; seeing it in the sky is the Eighth Ground. The signs from the First to the Sixth Ground may possibly be manifestations of māra karma and karmic obstructions.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of traveling to other Jambudvīpa worlds, this indicates a stage from the First Ground up to the Sixth Ground. If he has perfected the pāramitā of patience, there are fewer obstacles; if he is not diligent, he will not attain wisdom; if he is lax, he will draw near to the deceitful. If he gives rise to faith, then he can become pure. If he dreams of disliking what he sees in Jambudvīpa, this is the First Ground; finding joy in what he sees is the Second Ground; seeing delightful villages and cities is the Third Ground; seeing diverse flower gardens and groves is the Fourth Ground; seeing great gatherings rejoicing is the Fifth Ground; seeing mutual enjoyment and entertainment is the Sixth Ground. These are the signs, unless they are disturbed by the karma of Māra.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of wearing white clothing, this indicates he is in one of the stages from the First Ground up to the Eighth Ground. This Bodhisattva’s karmic obstructions have already been purified, but his māra karma is intense. Though he gives rise to joy in the Dharma, he repeatedly regresses in his merit and often encounters difficulties. He should not be stingy with any wealth—only then can he become pure. If he sees in the dream all necessary adornments and objects loved by many, he should not spare his life in diligently seeking extensive hearing and widely planting wholesome roots. If he dreams of wearing old but fine clothing, this is the First Ground; if he dreams of wearing new clothes without tassels, this is the Second Ground; if with tassels, the Third Ground; if the clothing is clean, the Fourth Ground; if it has been beaten and softened, the Fifth Ground; if the clothing is dyed, the Sixth Ground; if the clothing is elephant-colored, the Seventh Ground; and seeing celestial garments is the Eighth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of obtaining a jeweled garland, this indicates that he is in one of the stages from the First Ground up to the Ninth Ground. This Bodhisattva is already free from karmic obstructions and interference from Māra karma. He should reflect on his own faults without blaming others, pursue the hearing and practice of the Dharma, and avoid disputes—only then can he become pure. Dreaming of a single jeweled garland corresponds to the First Ground; two up to seven jeweled garlands respectively correspond to the Second through the Seventh Grounds; dreaming of the wish-fulfilling jewel garland of the Wheel-Turning Sage King corresponds to the Eighth Ground; dreaming of celestial jeweled garlands corresponds to the Ninth Ground. These are the signs, unless they are caused by māra karma. If a First Ground Bodhisattva sees such signs, the results of his karma may become active, causing him to jest, grow lax, associate with those who jest and are lax, and look down on others. This is something that should be carefully guarded against.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of wearing a garland of flowers on his head, this indicates that he is in one of the stages from the First Ground up to the Eighth Ground. This Bodhisattva still has actual karmic obstructions. If he can maintain a firm and wholesome mind in the beginning, middle, and end stages of practice, and relinquish all wealth without giving rise to sorrow, only then can he become pure. Dreaming of receiving a single-colored flower garland is the First Ground; a garland of inferior color is the Second Ground; a multicolored garland is the Third Ground; all kinds of flower garlands is the Fourth Ground; a garland from the dragon race is the Fifth Ground; a celestial garland is the Sixth Ground; various celestial garlands is the Seventh Ground; a mixed garland of human and celestial origins is the Eighth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of gathering scattered flowers, this indicates that he is in one of the stages from the First Ground up to the Sixth Ground. This type of Bodhisattva should exhort and guide other Bodhisattvas, and even if he possesses power and authority, he must not oppress others. Dreaming of gathering colorful but scentless flowers is the First Ground; gathering colorful and fragrant flowers is the Second Ground; gathering golden flowers is the Third Ground; gathering multicolored flowers is the Fourth Ground; gathering flowers of both water and land is the Fifth Ground; gathering a mixture of multicolored water and land flowers is the Sixth Ground. These are signs of one who is diligent in practice. However, these signs may also be caused by māra activity. From the Fourth Ground onward, all superior flower garlands will be presented by dragons.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of beating drums and playing music, this indicates that he is in one of the stages from the First Ground up to the Ninth Ground. This signifies that karmic obstructions and māra karma are intense. At this time, he should diligently cultivate extensive hearing and exert effort, giving rise to an attitude of equality toward all sentient beings—only then can he become pure. Dreaming of beating a drum in the sky corresponds to the First Ground; playing music on flat land corresponds to the Second Ground; playing music in a village corresponds to the Third Ground; playing music in a great city corresponds to the Fourth Ground; playing music in front of a great assembly corresponds to the Fifth Ground; playing music on a rooftop corresponds to the Sixth Ground; playing music among the mountains corresponds to the Seventh Ground; playing music on the summit of Mount Sumeru corresponds to the Eighth Ground; and seeing music being played in the sky corresponds to the Ninth Ground. If these signs do not appear in the dreams of Bodhisattvas who are diligently cultivating the path, then they are caused by Māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of a solar or lunar eclipse, this Bodhisattva is in one of the stages from the First Ground up to the Sixth Ground. It indicates the destruction of wholesome qualities, the presence of many afflictions, and the fruition of evil karma. He should practice giving with all his possessions without seeking any return—only then can he become pure. Seeing the sun and moon just rising corresponds to the First and Second Grounds; seeing clouds covering the sun or moon corresponds to the Third Ground; seeing thick clouds completely obscuring them corresponds to the Fourth Ground; seeing the clouds dispersing corresponds to the Fifth Ground; and seeing the sun and moon in the center of the sky, free from dust and haze, corresponds to the Sixth Ground. These are signs, unless they arise due to Māra karma and karmic obstructions.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of smearing his body with filth, this Bodhisattva is in one of the stages from the First Ground up to the Third Ground. This sign arises from past-life actions of slandering sages and committing evil deeds. He should, for a period of three years, diligently repent three times a day and night; thereafter, he should never again give rise to a mind that looks down on others, and should diligently cultivate faith and understanding—only then can he become pure. Smearing the whole body with bluish mud corresponds to the First Ground; smearing half the body corresponds to the Second Ground; smearing only a portion corresponds to the Third Ground. Up to the Sixth Ground, these signs may also be disturbances caused by Māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of becoming a king, this is a sign that spans all stages of the Ten Grounds. It indicates that the Bodhisattva has profound wholesome roots, but also faces great difficulties. This Bodhisattva should not place hope in others. When making offerings to others, he should not harbor deceit. He should practice honest and simple giving, uphold precepts together with others, refrain from praising himself or disparaging others—only then can he attain awakening. Dreaming of becoming a king in a village in fear and anxiety corresponds to the First Ground; becoming a king in a monastic dwelling corresponds to the Second Ground; in a garden or grove, the Third Ground; in a temple of celestial beings, the Fourth Ground; in a great city, the Fifth Ground; on a mountain, the Sixth Ground; becoming king of Jambudvīpa, the Seventh Ground; becoming a Wheel-Turning King, the Eighth Ground; becoming king upon the ocean, the Ninth Ground; becoming king atop Mount Sumeru, the Tenth Ground. These are signs, unless they appear in a Bodhisattva who is not diligent—then it is Māra karma. At such a time, one should recollect all Buddhas and Bodhisattvas.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of being in the presence of a king, or in front of ministers, or among a large assembly, this Bodhisattva is in one of the stages from the First Ground up to the Eighth Ground. This kind of sign indicates afflictions are mixed in. The Bodhisattva should teach and transform sentient beings, should cultivate offerings and self-purification—only then can he become pure. Dreaming of performing giving while mixed with many afflictions corresponds to the First Ground; holding precepts, the Second Ground; extensive hearing, the Third Ground; meditative absorption, the Fourth Ground; patience, the Fifth Ground; supernatual powers, the Sixth Ground; teaching the Dharma, the Seventh Ground; accomplishment of followers, the Eighth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of riding a mount in a garden or grove, this Bodhisattva is in one of the stages from the First Ground up to the Ninth Ground. This Bodhisattva does not yet understand the falseness of worldly gain, profit, and food, and therefore is bound by māra. He has few karmic obstructions. He should offer what Dharma teachers need and cultivate silence—only then can he progress toward the true path. At the First Ground, he lacks practical wisdom; at the Second Ground, he lacks discernment; at the Third Ground, he lacks decisive wisdom; at the Fourth Ground, he lacks meditative wisdom; at the Fifth Ground, he lacks unobstructed wisdom; at the Seventh Ground, he lacks the wisdom of emergence; at the Eighth Ground, he lacks the wisdom of adornment; at the Ninth Ground, he lacks the wisdom of aspiration.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of villages, monastic quarters, or groups of people that he has never seen before, such a Bodhisattva is in one of the stages from the First Ground up to the Sixth Ground. He will undergo many hardships and should practice mindfulness of the Buddha—only then can he become pure. He should cultivate faith and giving, and practice all forms of understanding. Seeing such manifestations is the First Ground; if they appear suddenly, it is the Second Ground; if the scene appears majestic, it is the Third Ground; if he sees full and perfect adornment, it is the Fourth Ground; if he sees gatherings of the fourfold assembly, it is the Fifth Ground; if he sees assemblies of heavenly beings, it is the Sixth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of receiving a parasol canopy, this indicates he is in one of the stages from the First Ground up to the Seventh Ground. It is a sign of the Buddha’s empowerment. Although he will face many difficulties, he will not be overcome. He should not give rise to ill will toward those who expound the Dharma—only then can he become pure. Seeing a flower canopy corresponds to the First Ground; a lapis-lazuli canopy is the Second Ground; a canopy made of flowers and other materials is the Third Ground; a canopy of physical substance is the Fourth Ground; a painted-stem canopy is the Fifth Ground; a canopy with a net of bells is the Sixth Ground; a jeweled net canopy or a canopy covered with jeweled netting is the Seventh Ground. These are signs, unless they arise from māra karma or the Bodhisattva’s lack of diligence.

“Furthermore, Vajra Crushing Bodhisattva! If a Bodhisattva dreams of himself teaching the Dharma to many people, such a Bodhisattva is in one of the stages across all Ten Grounds. At every ground of practice, he should remain aware of māra karma and karmic obstructions. If he wishes to obtain decisive eloquence, he must diligently study and practice, not be attached to or greedy for material things, give rise to pure faith toward Dharma-seekers, and uphold the six harmonies and mutual respect—only then can he become pure.

If, in the dream, he is teaching “how to cultivate giving,” this is the First Ground; teaching “how to cultivate the Ten Wholesome Deeds” is the Second Ground; teaching “how to cultivate extensive hearing” is the Third Ground; teaching “how to cultivate ascetic virtues” is the Fourth Ground; teaching “how to explain the meaning of emptiness” is the Fifth Ground; teaching “how to reproach habitual tendencies” is the Sixth Ground; teaching “how to be free of attachment” is the Seventh Ground; teaching “how to adorn meditative absorption” is the Eighth Ground; teaching “how to adorn a Buddha land” is the Ninth Ground; and teaching “how to grasp the wondrous timing and causes” is the Tenth Ground.

At the First Ground, giving is the Bodhisattva’s wealth; at the Second Ground, moral discipline is the wealth; at the Third Ground, skillful means is the wealth; at the Fourth Ground, he possesses the seven kinds of noble wealth; at the Fifth Ground, offerings and support are his wealth; at the Sixth Ground, resolute discernment is the wealth; at the Seventh Ground, decisive wisdom is the wealth; at the Eighth Ground, unobstructed supernatual powers are the wealth; at the Ninth Ground, the conduct of a Bodhisattva is the wealth; at the Tenth Ground, the ultimate attainment of the Dharma is the wealth.

At the First Ground, wholesome roots increase; at the Second Ground, discipline increases; at the Third Ground, skillful means increase; at the Fourth Ground, all endeavors increase; at the Fifth Ground, the twelve links of dependent origination increase; at the Sixth Ground, profound patience increases; at the Seventh Ground, wisdom that dispels wrong views increases; at the Eighth Ground, the transformation of sentient beings increases; at the Ninth Ground, the taming of sentient beings increases; and at the Tenth Ground, the adornment of pure Buddha lands increases.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of himself constructing a city for the first time, such a Bodhisattva is at the stage of the Eighth Ground and has already received the prophecy of non-retrogression. He should draw near to and make offerings to those who possess deep faith and understanding. He has many Dharma-related obstacles arising from decisive doubts and regrets. He should make offerings to Dharma teachers to eliminate doubt and regret—only then can he become pure. At the First Ground, one doubts the path to Bodhi; at the Second Ground, doubts “whether I can become a Buddha”; at the Third Ground, doubts the wisdom to teach and transform sentient beings; at the Fourth Ground, doubts meditative concentration; at the Fifth Ground, doubts the wisdom of what should be done; at the Sixth Ground, doubts the fruition of the path; at the Seventh Ground, doubts liberation from live and death; and at the Eighth Ground, doubts the playful use of supernormal powers.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of himself tying a raft to cross a river in turbid waters, this Bodhisattva is in one of the stages from the First Ground to the Seventh Ground. His karmic obstructions and māra karma are intense. He should give rise to a mind of heightened resolve, firm and unshakable, aligned with harmony, so that the wisdom of non-arising may become clear and pure. If wisdom and skillful means are difficult to develop, this is the First Ground; if he wishes to cultivate virtue diligently but his body is lazy, it is the Second Ground; if his thoughts are untimely or unfitting, it is the Third Ground; if his thoughts are sometimes bright and sharp, it is the Fourth Ground; if he lacks fearlessness, it is the Fifth Ground; if he finds teaching and transforming beings difficult, it is the Sixth Ground; if cultivating the Buddha Dharma is difficult, it is the Seventh Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of riding in a boat, such a Bodhisattva is in one of the first six grounds. If he encounters difficulty while cultivating the six pāramitās equally, he should cultivate the six pāramitās in a manner that is free from dependence and attachment—only then can he become pure. Dreaming of a boat being built but not yet completed is the First Ground; dreaming of a completed boat is the Second Ground; dreaming of two boats is the Third Ground; dreaming of two boats tied together is the Fourth Ground; dreaming of a great assembly boarding the boat is the Fifth Ground; dreaming of sailing away on the boat is the Sixth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of clouds, thunder, and lightning, such a Bodhisattva is in various stages from the First Ground to the Fifth Ground. His māra karma increases, and his karmic obstructions are relatively light. He should frequently contemplate wholesome thoughts, relinquish objects of attachment and desire, and cultivate dhāraṇīs—only in this way can he become pure. If he sees clouds, rain, and lightning and gives rise to fear in his heart, it is the First Ground; if he is not afraid, it is the Second Ground; if he is able to recollect the true Dharma, it is the Third Ground; if he recollects the true Dharma while on the mountain peak, it is the Fourth Ground; if he recollects the true Dharma while in empty space, it is the Fifth Ground. These are signs and must be used to eliminate the interference of māra karma. At higher stages of practice, nāga deities come to assemble and respectfully attend upon him; the Bodhisattva should not give rise to fear.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of obtaining a beautifully adorned sword, such a Bodhisattva is in various stages from the First Ground to the Third Ground. At this time, māra karma and karmic obstructions are blazing intensely. He should approach and diligently cultivate the pāramitā of patience, the pāramitā of vigor, and the pāramitā of prajñā—only in this way can he become pure. If he obtains a sword stained with filth, it is the First Ground; if he obtains a pure sword without defilement, it is the Second Ground; if he obtains a sharp and swift sword, it is the Third Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of obtaining vessels, such a Bodhisattva is in the first seven Grounds, and upon seeing such a sign, he should engage in practice. At this time, there may not necessarily be māra karma or karmic obstructions. He should diligently cultivate the Four Means of Unification—only in this way can he become pure. He should purify the obstacle of regression in the Sixth Ground so that the merit of the Seventh Ground may grow and become stable.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of himself guiding sentient beings along a path, this is a sign pertaining to the various stages within the Ten Grounds. If a newly-aspiring Bodhisattva has this sign, he should become aware of karmic obstructions and afflictive obstructions, should approach and make offerings to Dharma teachers, should renounce all objects of attachment, and should diligently cultivate vigor—only in this way can he progress toward the Buddha Path. If he dreams of riding a mount along a road, it is the First Ground; if he guides others along a road toward a garden, it is the Second Ground; if he guides toward a city, it is the Third Ground; if he guides toward an āraṇya place, it is the Fourth Ground; if he guides along a mountain path, it is the Fifth Ground; if he guides toward the great ocean, it is the Sixth Ground; if he guides toward the heavenly realms, it is the Seventh Ground; if he guides toward the Śrāvaka path, it is the Eighth Ground; if he guides toward the Bodhisattva path, it is the Ninth Ground; if he guides toward the path of Buddhahood, it is the Tenth Ground. These are the signs of guiding a path. A Bodhisattva on the First Ground should become aware of māra karma and afflictive karma; if he is able to do so, then the cultivation on the first six Grounds will be without fault.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of entering a garden, such a Bodhisattva is in various stages from the First Ground to the Eighth Ground. In the dream, he is affected by māra karma and afflictive karma, and after awakening, his heart gives rise to sorrow and distress. At this time, he should cultivate contemplation on emptiness, listen to profound teachings of the Buddha, maintain silence, reduce sleep, and draw close to those who expound the Dharma with steadfastness—only in this way can he become pure. If he dreams of losing his royal position and is frightened, it is the First Ground; if he dreams of breaking precepts and is frightened, it is the Second Ground; if he dreams of the decline of the Buddha Dharma and is frightened, it is the Third Ground; if he dreams of a Dharma teacher passing away and is frightened, it is the Fourth Ground; if he dreams of being burned by fierce fire and is frightened, it is the Fifth Ground; if he dreams of being startled and terrified, it is the Sixth Ground; if he dreams of falling from a high mountain and is frightened, it is the Seventh Ground; if he dreams of the Buddha entering Parinirvāṇa and is frightened, it is the Eighth Ground. If a Bodhisattva who is not diligently cultivating experiences these signs in the first six Grounds, it is due to interference from māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of piles of grains, such a Bodhisattva is in the Eighth Ground or a higher stage. If a Bodhisattva in the First or Second Ground sees such dreams, he should be alert to laxity, recognize māra karma, and avoid useless speech. This Bodhisattva, because in past lives he made offerings to many Buddhas, although he faces many hardships in this life, does not cling to the worldly, does not greedily seek or reject, and protects the three karmas of body, speech, and mind—only in this way can he become pure. If he dreams of piles of grains, it is the Seventh Ground; if he dreams of piles of grain filling the Three Thousand Great Thousand Worlds, it is the Eighth Ground; if he dreams of the ripening of grains, it is the Ninth Ground; if he dreams of harvesting grains, it is the Tenth Ground.

“Furthermore, Vajra Crushing! If a Bodhisattva treats illnesses for sentient beings in a dream, this is a sign of the Bodhisattva in the first eight Grounds. At this time, karmic obstructions are relatively light, but māra karma is blazing intensely. He should cultivate great compassion and diligently exhort and transform sentient beings, without giving rise to doubt or regret—only in this way can he be in accord. If he dreams of treating the illness of a child, it is the First Ground; if he dreams of treating the illness of a woman, it is the Second Ground; if he dreams of treating the illness of a noble or respected person, it is the Third Ground; if he dreams of treating a fever, it is the Fourth Ground; if he dreams of treating leprosy, it is the Fifth Ground; if he dreams of treating self-inflicted injuries, it is the Sixth Ground; if he dreams of treating thirst and wasting diseases, it is the Seventh Ground; if he dreams of treating illness caused by ghosts and demons, it is the Eighth Ground. These are the signs and must be used to eliminate interference from māra karma. He should cultivate the practice of forbearance to accomplish the Bodhisattva’s great compassion and virtuous heart.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of receiving a prediction, such a Bodhisattva is in various stages within the Ten Grounds. At the time of receiving such a prediction, he should become aware of māra karma and karmic obstructions. What are the ten kinds of signs? In the First Ground, he receives the prediction of attainment of the path; in the Second Ground, he receives the prediction of engaging in the Bodhisattva practices; in the Third Ground, he receives the prediction of patience; in the Fourth Ground, he receives the prediction of great vows; in the Fifth Ground, he receives the prediction of Samādhi; in the Sixth Ground, he receives the prediction of wisdom; in the Seventh Ground, he receives the prediction of skillful means; in the Eighth Ground, he receives the prediction of surpassing all-knowledge beyond the Śrāvaka and PratyekaBuddha levels; in the Ninth Ground, he receives the prediction of becoming a One More Life Bodhisattva; in the Tenth Ground, he receives the prediction of the Buddha’s anointing. A Bodhisattva should cultivate great compassion and the perfection of prajñā, employ skillful means, and draw close to spiritual friends—only in this way can he progress toward the Buddha Path.

“Furthermore, Vajra Crushing! If a Bodhisattva becomes awakened to the true path in a dream, such a Bodhisattva is in the state of the First Ground. He should recognize the arising of great compassion, diligently cultivate vigor, and firmly establish a virtuous mind—only in this way can he advance toward Bodhi. If he becomes aware within the dream, it is the Eighth Ground; if he causes the Three Thousand Great Thousand Worlds to tremble, it is the Ninth Ground; if he dreams of emitting great light, and all the heavens sing joyously in praise, it is the Tenth Ground. These are the signs. If Bodhisattvas from the First to the Seventh Ground do not practice diligently, they are easily disturbed by māra karma.

“Furthermore, Vajra Crushing! If a Bodhisattva dreams of obtaining a full vessel, such a Bodhisattva is in various stages within the Ten Grounds, and this should be understood accordingly. If he obtains a full vessel in a village, it is the First Ground; if he obtains it at the city gate, it is the Second Ground; if he obtains it along a road, it is the Third Ground; if he obtains it under a tree, it is the Fourth Ground; if he obtains it while standing, it is the Fifth Ground; if he obtains it while sitting peacefully, it is the Sixth Ground; if he obtains it on a mountain peak, it is the Seventh Ground; if he obtains it in empty space, it is the Eighth Ground; if he obtains it while eating, it is the Ninth Ground; if he obtains it while on a splendid mount or in a garden, it is the Tenth Ground. The Bodhisattva should, in the practice of each Ground, become aware of māra karma and karmic obstructions—only in this way can he become pure and advance toward the Buddha Path.”

At that time, the Buddha spoke this verse:

“As for the merits of these signs and representations, one should harbor no doubts.

Do not rashly criticize the shortcomings of the great Bodhisattvas, for their virtuous conduct is unfathomable.

A great fire may ignite in the ocean, and clear water may gush forth from within the flames—these phenomena might all come to exist,

but to say that a great Bodhisattva could lose their Bodhicitta is absolutely impossible.

Even if one could carry Mount Sumeru on their shoulders, balancing it upon their head,

and travel through world-systems as numerous as the sands of the Ganges River

—such a thing might still be possible.

Yet this Bodhicitta will never regress.

The earth itself may overturn, but to say that Bodhicitta could turn back—this is ultimately without basis.

Even if there is only a minute merit,

should a virtuous person give rise to the aspiration toward the Buddha-path based on this minute merit, they can still accomplish the Four Immeasurable Qualities.

The people without wisdom are like those who cannot fathom the vastness of space—they cannot fathom the minds of sentient beings,

but the Buddha can thoroughly perceive Bodhicitta.

Fools ought to understand:

the actions of Bodhisattvas must not be lightly dismissed.

Using a blade of grass to measure the great ocean might still yield a measurement,

but the categories of sentient beings’ actions are entirely immeasurable, inconceivable.

Even if the waters of the great ocean were to turn into molten copper,

someone might, for the sake of preserving their life, be able to endure the great suffering and drink down this molten sea

—but one must never slander the practices of Bodhisattvas.

For the suffering resulting from the evil karma provoked by such slander is far more unbearable than drinking a sea of molten copper.

Some may be troubled by karmic obstructions or disturbed by Māras.

In places where they are born, wrong views may be deeply rooted, such that they do not feel sorrow or remorse over past evil karma.

Even for those who crave pleasure, or who are repulsive due to ugliness, foolishness,

or broken precepts—those whom others cannot generate respect for

—you should not slight such persons.

The thoughts and actions of sentient beings are extremely difficult to know.

Even the wise Śāriputra, when silently abiding in meditative absorption,

can only discern the thoughts of fifty beings with his mind.

But the World-Honored Buddhas, with a single thought, comprehend the immeasurable.

Therefore, one must not give rise to doubt regarding the Buddhas.

Even an Arhat does not yet know the extent of their own attainment

—how then could they understand the states of sentient beings?

Therefore, no one should say,

‘I can know the minds of sentient beings.’

I have seen monastics who don the dyed robes and, in an instant, return to lay life.

In such fleeting moments, the thoughts of beings change rapidly

—who, then, can truly know who is genuine and who is foolish?

Take King Ajātaśatru for instance

—he killed his father and developed a deeply malevolent mind toward the Tathagata.

Yet even so, through a single deep moment of remorseful repentance,

he eradicated the retribution of his sin and was spared from suffering in the evil destinies.

How much more so, then, for one who can generate a pure and wholesome mind from within themselves?

The mind of sentient beings is at times bound, at times released.

The body itself has no intrinsic good or evil, nor does it possess inherent awareness.

So why allow this body to commit evil?

This body should not draw near to lustful beauty,

nor should it be used to harm other bodies.

Just as pure gold falling into filth still retains its nature, remaining undefiled and indestructible,

likewise, though someone may crave the pleasures of worldly dharmas,

their merit and virtuous mind are neither harmed nor diminished.

The Bodhisattva may take the form of a prince or a noble’s son, engaging in jest and amusement among the masses;

all the kings who see them rejoice together.

The Bodhisattva engages in various actions among beings, manifesting perhaps as a celestial being,

or ingesting poison without dying, or holding flames without being burned

—just like the wise awakened one, who is never polluted by the foolish actions of the worldly ignorant.

To offer to Bodhisattvas surpasses offerings to PratyekaBuddhas or Śrāvakas. The Bodhisattva’s mind is pure, their field of merit vast.

The Bodhisattva’s mind of equality is like the Buddha’s, and their profound insight into Bodhicitta is likewise like the Buddha’s.

Suppose someone were to fill world-systems as numerous as the sands of the Ganges River with the seven precious treasures to offer to the Buddhas,

and another were to write down and uphold this sūtra. If one were to compare the merits of the two,

the latter’s merit and blessings would exceed the former’s by countless times

—so many that they cannot be described through calculation or analogy. He will never forget Bodhicitta.

Just as someone might set sail into the great ocean in pursuit of wealth and inevitably obtain great treasure,

so too if someone upholds all the scriptures and can also preach them for many people

—if they have not heard this sūtra, they will still be unable to understand the hearts and actions of sentient beings.

For this reason, it becomes obvious which is superior and which is inferior.

One must not praise their own merit, nor slander or belittle others. With a virtuous mind, one should carry out pure conduct.

If one wishes to swiftly attain the supreme and noble path of Bodhi, they should delight in dwelling in solitude,

constantly guarding the six faculties, diligently cultivating,

distancing themselves from family and neighbors, and practicing ultimate compassion.

In this way, one will surely attain the Bodhi-path swiftly.”

When the World-Honored One had spoken this sūtra, sixty thousand heavenly beings became irreversible in Anuttarā Samyaksaṃbodhi; and another eighteen nayutas of celestial beings, who had not yet generated Bodhicitta, gave rise to the aspiration for enlightenment because of this sūtra. Sentient beings who heard this sūtra eradicated karmic offenses accumulated through eighty kalpas of saṃsāric birth and death. Therefore, if anyone is unwilling to abandon Bodhicitta, they should uphold this sūtra, recite it fluently, contemplate it well, and diligently cultivate and joyfully practice it.

At that time, within the Dharma assembly, there were ten thousand Bodhisattvas who had once considered retreating from Bodhicitta, giving rise to doubt, regret, and thoughts of withdrawal, even intending to return to lay life, unaware of the afflictions caused by Māra and karmic obstacles. Upon hearing this sūtra, they cast away their evil karma and gave rise to faith before the World-Honored One. They shall attain Buddhahood in this very world simultaneously with Maitreya Bodhisattva. They purified the karmic hindrances of twenty kalpas. Right there in that seat, they reached the stage of One More Birth, and they will be reborn in other Buddha-lands. When Maitreya attains Buddhahood, they will also simultaneously attain Buddhahood, for they have eradicated the karmic obstructions and afflictions of twenty kalpas. Bodhisattvas merely by hearing this sūtra already gain immeasurable benefit—how much more so for those who uphold, recite, and expound this sūtra!

When the Buddha finished teaching this sūtra, the devas, humans, and asuras all rejoiced and faithfully practiced it.