The Ten Grounds

Chapter Twenty-Six

 

 

Sutra:

Furthermore, this Bodhisattva cultivates the root of faith, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. He cultivates the root of vigor, the root of mindfulness, the root of samadhi, and the root of wisdom, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation.

Commentary:

Furthermore, to explain the previous principle in more detail, this Bodhisattva cultivates the root of faith, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. He cultivates the root of vigor, the root of mindfulness, the root of samadhi, and the root of wisdom. These are the Five Roots:

• Faith
• Vigor.
• Mindfulness.
• Samadhi
• Wisdom

He does that by relying on disgust for the Saha World, relying on leaving behind all afflictions, relying on extinction of all habit patterns, and makes transference to renunciation, the Paramita of Giving.

Sutra:  

Furthermore, this Bodhisattva cultivates the power of faith, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. He cultivates the power of vigor, the power of mindfulness, the power of samadhi, and the power of wisdom, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation.

Commentary:

Furthermore, to go into even more detail, this Bodhisattva who is on the Ground of Blazing Wisdom, cultivates the power of faith, and that, too, is done by relying on disgust, relying on leaving, relying on extinction, and again he makes transference to renunciation. He also cultivates the power of vigor, the power of mindfulness, the power of samadhi, and the power of wisdom, by relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. Before it discussed the Five Roots, and now these are the Five Powers:

Faith.
Vigor.
Mindfulness.
Samadhi.
Wisdom.

Being produced from the roots, they have a lot of strength. Based on those, he becomes disgusted with and leave behind all worldly dharmas, cultivates all world-transcending dharmas, and transfers that to the Dharma-door of giving.

Sutra:  

Furthermore, this Bodhisattva cultivates the enlightenment share of mindfulness, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. He cultivates the enlightenment share of selecting a Dharma, the enlightenment share of vigor, the enlightenment share of joy, thee enlightenment share of casting out, the enlightenment share of samadhi, and the enlightenment share of renunciation, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation.  

Furthermore, this Bodhisattva cultivates proper views, relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. He cultivates proper thought, proper speech, proper actions, proper livelihood, proper vigor, proper mindfulness, and proper samadhi, relying in disgust, relying on leaving, relying on extinction, and makes transference to renunciation.

Commentary:

The text has been going through the Thirty-seven Wings of Enlightenment, and now Vajra Treasury Bodhisattva continues, furthermore, this Bodhisattva who is on the Fourth Ground, that of Blazing Wisdom, cultivates the Seven Bodhi Shares, also knows as the Seven Enlightenment Shares, for “Bodhi” means “Enlightenment.” He cultivates the enlightenment share of mindfulness by relying on disgust for the mundane, by relying on leaving it, by relying on extinction of involvement with it, and makes transference to renunciation-to giving. The Thirty-seven Wings of Enlightenment are discussed at length in the Commentary to the Dharma Flower Sutra, in which it says they are composed of:

The Four Applications of Mindfulness.
The Four Right Efforts.
The Four Bases of Psychic Power.
The Five Roots.
The Five Powers.
The Seven Limbs of Enlightenment.
The Eight Sagely Way Shares (the Eightfold Path).

He, this Bodhisattva, also cultivates the remaining Bodhi Share Dharmas, cultivating the enlightenment share of selecting a Dharma, the enlightenment share of vigor in cultivating it, the enlightenment share of joy as response is attained, the enlightenment share of casting out coarse delusions, the enlightenment share of samadhi, the fruit of his cultivation, and the enlightenment share of renunciation of subtle delusions. The seventh is the Enlightenment Share of Mindfulness. He does that by relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation.

Furthermore, the same Bodhisattva, cultivates the Noble Eightfold Path-the Eightfold Proper Way-the first of which is proper views. Again, he is relying on disgust, relying on leaving, relying on extinction, and makes transference to renunciation. He also cultivates the rest of the eight: proper thought, proper speech, proper actions, proper livelihood proper vigor, proper mindfulness, and proper samadhi, by relying on disgust, relying on leaving, relying on extinction, and he makes transference again to renunciation. These are all explained in detail in the Commentary to the Dharma Flower Sutra.

Sutra:  

The Bodhisattva cultivates such merit and virtue in order not to abandon any living being, through the maintaining of his original vows, because he takes great compassion as foremost, due to the accomplishment of great kindness.

Commentary:

Why is it that the Bodhisattva cultivates such merit and virtue? It’s in order not to abandon any living being whatsoever. It also happens through the maintaining assistance of his original vows made in the past that sustain him. Another reason is because he takes great compassion as the foremost, most important thing there is. And it is due to the accomplishment of all living beings performed through his great kindness. That’s why he cultivates the Five Roots, the Five Powers, the Seven Enlightenment Shares, and the Eightfold Proper Path.

Sutra:  

Because he remembers and ponders the wisdom of All Wisdom; in order to bring about the adornment of Buddhalands; to become perfectly endowed with the powers, fearlessnesses, uncommon Buddhadharmas, marks, characteristics, and sounds of a Thus Come One; because he seeks the very highest, most supreme Way; because he follows in accord with the deeply profound liberations of a Buddha he has heard; and because he thinks of clever expedients of great wisdom.

Commentary:

The Bodhisattva upon the Ground of Blazing Wisdom also cultivates the Bodhisattva Way because he remembers and ponders-thinks about-the wisdom of All Wisdom, which also means the Wisdom Body of All Wisdom. It is also in order to bring about the adornment of all Buddhalands of all Buddhas. Another reason is to become perfectly endowed with the Ten Powers, the Four Fearlessnesses, the Eighteen uncommon Buddhadharmas, and all the marks, characteristics, and sounds of a Thus Come One. It, too, is because he, the Bodhisattva, seeks the very highest, most supreme Buddha Way, and because he follows in accord with wonderful Dharma of the deeply profound liberations of a Buddha of which he has heard, and it is because he thinks of clever expedients, Dharma-doors of great wisdom which he can use to teach and transform living beings. That is why he cultivates the Bodhisattva Way.

Sutra:  

Disciples of the Buddha, when this Bodhisattva dwells upon the Ground of Blazing Wisdom, he makes all views of a body his primary consideration. That is because with regard to a self, others, living beings, ones with lifespans, skandhas, realms and locations as arising, being attached to, made to appear and disappear, thought about, contemplated, or regulated, and because with regards to anything as belonging to a self, wealth and possessions and places of attachment, he can become completely free.

Commentary:

Vajra Treasury Bodhisattva again calls out saying: All of you disciples of the Buddha, at the time when this Bodhisattva dwells upon the Ground of Blazing Wisdom, in his cultivation he makes all of his views of a body his primary consideration, the very first thing he has to expel. That is because with regard to a self he has none. For him there are no others either, or any living beings or any ones with lifespan.

There are also none of the Five Skandhas:

1) Form; 2) Feeling; 3) Thinking; 4) Activities; 5) Consciousness or the Eighteen Realms: 1) Eyes; 2) Ears; 3) Nose; 4) Tongue; 5) Body; 6) Mind (the Six Organs); 7) Sights; 8) Sounds; 9) Smells; 10) Tastes; 11) Objects of Touch; 12) Dharmas (the Six Sense Objects); 13) Eye consciousness; 14) Ear Consciousness; 15) Nose Consciousness; 16) Tongue Consciousness; 17) Body Consciousness; 18) Mind Consciousness (the Six Consciousnesses) are also empty.

And the Twelve Locations:

1) Eyes; 2) Ears; 3) Nose; 4) Tongue; 5) Body; 6) Mind; 7) Sights; 8) Sounds; 9) Smells; 10) Tastes; 11) Objects of Touch; 12) Dharmas are also gone.

Any view of them as arising or as being attached to has been emptied. In the midst of those dharmas, any view of them as being made to appear and disappear, as thought about, contemplated, or regulated is totally emptied, so all attachments are absolutely gone. And it is also because with regard to anything as belonging to a self, he has seen all those states as empty, along with what a self could own--wealth and possessions and places of attachment-as false thoughts of desire. Concerning all of that, he can become completely free. He leaves behind all the previously listed Five Skandhas, Eighteen Realms, and Twelve Locations (the six sense faculties and their corresponding six objects). He frees himself from them, empties them, and empties any thought of them, so he has emptied any attachment to person or to dharmas.

Sutra:  

If this Bodhisattva sees karmic actions that have been reproved by the Thus Come One and are defiled by afflictions, he abandons them all. He sees karmic actions that accord with the Bodhisattva Way and have been praised by the Thus Come One, he completely cultivates them.

Disciples of the Buddha, thought the wisdom of expedients to which this Bodhisattva gives rise and his cultivation of the Way and the shares that aid the Way, he thus obtains a kind and nourishing mind; a compliant and yielding mind; a mind of blending and according; a mind of bringing benefit and making happy; an undefiled mind; a mind of seeking the very highest, supreme Dharma; a mind of seeking most supreme wisdom; a mind of rescuing all world; a mind of revering honored virtuous ones and not opposing teachings and instructions; and a mind of according with the Dharma he has heard and well cultivating it all.

Commentary:

If this Bodhisattva sees evil karmic actions that have been reproved as not wanted by the Buddha, the Thus Come One, and that are defiled by all the impure dharmas of afflictions, he abandons and puts them all down. If he sees wholesome karmic actions that accord and are not in conflict with the Bodhisattva Way, and have been praised by the Thus Come One as for cultivation, he completely bases himself upon those dharmas and cultivates them.

All of you disciples of the Buddha, says Vajra Treasury Bodhisattva, through the wisdom of expedients to which this Bodhisattva gives rise on the Ground of Blazing Wisdom and his cultivation of the Dharma-doors of the Way and the shares that aid in cultivation of the Way, he thus obtains a kind and nourishing mind; a very compliant and yielding mind; a mind of blending and according; a mind of bringing benefit to all beings, and making all living beings happy; an unmixed, undefiled mind, which has no thoughts of desire stemming from greed, hatred, and stupidity; a mind of always with utmost sincerity seeking the very highest, unsurpassed, and most supreme Dharma.

He also obtains a mind of always seeking the most supreme wisdom; a mind of rescuing the beings of all worlds; a mind of ever revering and respecting honored, greatly virtuous ones, and following not opposing, the teachings and instructions from those Good Knowing Advisor. And he also come to have a mind of according with the Dharma he has hear, wherever he hears it, and well cultivating by relying upon it all.

Sutra:

This Bodhisattva knows kindness done for him, and knows to repay that kindness. His mind is well-disposed for the good, and he is pleasant to associate with. He is upright and gentle, not acting like a dense thicket. He is free from pride, well accepts teachings and advice, and well grasps the intention of what is said.

The Bodhisattva in that way becomes accomplished in patience, and in that way becomes accomplished in self-control, compliance, and still extinction. In that way being accomplished in patience, self-control, compliance, and still extinction, he purifies and regulates the karmic actions of the next Ground. When he sets his mind on cultivating and maintaining, he attains to unresting vigor; unmixed, undefiled vigor;

Commentary:

When someone is kind to this Bodhisattva, he certainly knows the kindness that was done for him, and he knows to repay the person who has been good to him thought that kindness. His mind is very well-disposed for the good, and he is pleasant for anyone to associate with. He is upright, not wayward, yet very accommodating and gentle, not acting like a dense thicket. It’s not as if his entire body were covered with thorns that stab people and cause them lots of pain. He is free from pride and arrogance, and very well and very willingly accepts and he well grasps the intention of what is said and liked by Dharma Masters, Bodhisattvas who are propagating the Dharma.

This Bodhisattva in that way becomes accomplished in all kinds of patience of mind and ability to endure, and in that way becomes accomplished in self-control, compliance, and the kung fu of still extinction. In that way being thoroughly accomplished in the Paramita of Patience, in self-control, compliance, and still extinction, he purifies and regulates-through cultivation-the karmic actions which need to be cultivated of the next, the Fifth, Ground. When he sets his mind on cultivating and maintaining, he attains to unresting vigor, as well as unmixed, undefiled vigor.

Sutra:  

Non-retreating vigor; vast, great vigor; boundless vigor; blazing vigor; incomparable vigor; indestructible vigor; vigor to bring all living beings to maturation; and vigor that well distinguishes what is and what is not the Way.

The realm of this Bodhisattva’s mind is pure. His deep resolve is never lost. His enlightened understanding is clear and keen. His good roots increase and grow. He leaves behind worldly filth and turbidity. He cuts off all doubts and delusions. He is endowed with perfect clarity of severance, and his joy is full. The Buddhas draw near to and mindfully protect him. His limitless resolutions and inclinations all become accomplished.

Disciples of the Buddha, when this Bodhisattva dwells upon this Ground of Blazing Wisdom, through the power of his vows he comes to see many Buddhas. That is, he comes to see many hundreds of Buddhas, sees many thousands of Buddhas, up to and including seeing many hundreds of thousands of millions of nayutas of Buddhas. He reveres and honors them all, attends upon them, and makes offerings to them, completely offering up all the necessities of life-clothing, bedding, food and drink, and medicines. He also makes offerings to all the multitudes of the Sangha, and completely transfers those good roots to Anuttarasamyaksambodhi. In the presence of those Buddhas, he reverentially listens to the Dharma, and having heard it, he himself accepts and maintains it and perfectly cultivates it.

Commentary:

This Bodhisattva has non-retreating vigor, never giving up or turning back but remaining vigorous and unretreating in the Three Irreversibilities:

Irreversibility in Thought.
Irreversibility in Position.
Irreversibility in Conduct.

He also has the vast, great vigor, so that the range of his cultivation of the Bodhisattva Way extends to the exhaustion of empty space and the Dharma Realm, and boundless vigor, which has no limits. He is as exuberant as a blazing fire in his vigor, and nothing can be compared to his incomparable vigor. It is also indestructible, unbreakable vigor, and vigor to bring all living beings to maturation. He himself cultivates the Bodhisattva Way, and he is also able to teach all other living beings to cultivate it, so their good roots ripen. And he has vigor that well distinguishes what is and what is not the Way.

The realm of this Bodhisattva’s mind within is pure. His deep resolve for Bodhi is never lost-he never retreats from it. His enlightened understanding-what he comprehends and has become enlightened to-is clear and keen, exceptionally penetrating. All of his good roots day by day increase and grow. He leaves behind worldly defilements of filth and turbidity. He cuts off all doubts and delusions whatsoever. He is endowed with perfect clarity of severance, clearly understanding what should be cut off and what should not be, and his joy is full. He is always happy. All of the Buddhas of the ten directions personally draw near to this Bodhisattva and mindfully protect him. His limitless resolutions and inclinations all become accomplished.

Disciples of the Buddha, when this Bodhisattva dwells upon this Ground of Blazing Wisdom, through the power of his vows made in the past, he comes to see many Buddhas. That is, he comes to see many hundreds of thousands of millions of nayutas of Buddhas. He reveres and honors them all, attends upon them, and makes offerings to them, completely offering up all the necessities of life-the four requisites of clothing, bedding, food and drink, and medicines, giving them to all those Buddhas. He also makes offerings of them to all the multitudes of the Sangha of Worthies and Sages, and completely transfers those kinds of good roots to Anuttarasamyaksambodhi, Unsurpassed Proper and Equal Right Enlightenment, the position of Buddhahood. In the presence of those Buddhas, he reverentially listens to the Dharma, and having heard it, he himself accepts and maintains it and perfectly cultivates it-all the Dharma he has heard.

Sutra:

Moreover, within all those Buddhas’ Dharma, he leaves the home-life to cultivate the Way. He then even more cultivates and regulates his deep mind of faith and understanding. Passing though limitless hundreds of thousands of millions of nayutas of kalpas, he causes all of his good roots to become increasingly bright and pure. Disciples of the Buddha, it is just as when a goldsmith smelts and refines true gold, making it into ornaments: no other gold is able to match it. The Bodhisattva Mahasattva is also that way. When he dwells upon this Ground, all of his good roots cannot be matched by any of the good roots of the Grounds below. It is just like a mani jewel, whose pure and luminous orb is able to send out light which no other jewels can match, and no factors such as wind or rain and so forth are able to destroy. The Bodhisattva Mahasattva also is that way. When he dwells upon this Ground, the Bodhisattvas of the Grounds below are not able to match him, and the hordes of demons and afflictions all cannot destroy him.

This Bodhisattva, among the Four Dharmas of Attraction, emphasizes similar work. Among the Ten Paramitas he emphasizes vigor. It is not that he fails to cultivate the others, but he only does so according to his strength and proportionately.

Disciples of the Buddha, this is called general discussion of the Bodhisattva Mahasattva’s Fourth Ground, that of Blazing Wisdom. When the Bodhisattva dwells upon this Ground for the most part he becomes King of the Suyama Heaven. Using skillful expedients, he can make living beings expel their delusions, such as the view of a body, and so forth, and cause them to dwell in proper views. In giving, kind words, beneficial conduct, and similar work, all of the karmic actions he performs are not separate from mindfulness of the Buddha, not separate from mindfulness of the Dharma, not separate from mindfulness of the Sangha, up to and including not being separate from mindfulness of endowment with the wisdom of the wisdom of all modes.

Commentary:

Moreover, within all those Buddhas’ Dharma which this Bodhisattva on the Ground of Blazing Wisdom hears them speak, he leaves the home-life. He can renounce it and leave home, cutting off desire and casting out love to cultivate the unsurpassed Buddha Way. He then even more cultivates with increasing ability and regulates his deep mind, in its innermost recesses, of faith in and understanding of all Buddhadharmas. That is, he has not a hair’s breadth of doubt about any Buddhadharma. Passing through as many as limitless hundreds of thousands of millions of nayutas of great kalpas, he causes all of his good roots which a Bodhisattva cultivates to become daily better, increasing more numerous, more bright and pure.

Disciples of the Buddha, what is this like? It is just as when a goldsmith, an artisan, smelts and refines true gold, making it into ornaments: no other gold which has not gone through the refining process is able to match it, the refined gold, the Bodhisattva Mahasattva, great among Bodhisattvas, is also that way, the same as the gold which is refined to be shaped into ornaments.

When he dwells upon this, the Ground of Blazing Wisdom, all of his good roots upon the Ground of Blazing Wisdom cannot be matched by any of the good roots of the Grounds below. None of the good roots of the First, Second, or Third Grounds can compare to the good roots upon the Fourth Ground. It is just like a mani jewel, a precious mani gem, whose pure and luminous orb is able to send out light which no other jewels can match.

They can’t compare, and no factors such as wind or rain, and so forth, are able to destroy that mani jewel. The Great Fourth Ground, the Ground of Blazing Wisdom, also is that way. When he dwells upon this, the Ground of Blazing Wisdom, the Bodhisattvas of the Grounds below, the First, Second, and Third Grounds-are not able to match him, and the demonic hordes of any kind, the heavenly demons and those of outside ways, and the various afflictions all cannot destroy him. They cannot harm the good roots of the Bodhisattva upon the Fourth Ground.

This Bodhisattva of the Fourth Ground of Blazing Wisdom, among the Four Dharmas of Attraction-Giving, Kind Words, Beneficial Conduct, and Similar Work-emphasizes similar work. That is what he stresses. Among the Ten Paramitas he emphasizes the Paramita of Vigor. It is not that he fails to cultivate the others, the remaining three Dharmas of Attraction or the other nine Paramitas, but he only does so according to his strength and proportionately, in conformity with his own causes and conditions.

Vajra Treasury Bodhisattva calls out again. All of you disciples of the Buddha, this is called a very general and summary discussion of the states of the Bodhisattva Mahasattva’s Fourth Ground, that of Blazing Wisdom. When the Bodhisattva dwells upon the position of this Ground and cultivates those doors of practice, for the most part he becomes the Heavenly King of the Suyama Heaven. Using all kinds of clever and skillful expedients, he can make all living beings expel their doubts and delusions, such as the view of a body, and so forth:

Views of a Body.
Views of Extremes.
Views of Grasping at Views.
Deviant Views.

And cause them to dwell in proper knowledge and proper views. In giving, kind words, beneficial conduct, and similar work, all of the wholesome karmic actions he performs are not separate from mindfulness of the Buddha-he is always mindful of the Buddha-and not separate from constant mindfulness of the Dharma, not separate from mindfulness of all the Worthies and Sages of the Sangha, up to and including not being separate from mindfulness of endowment with the wisdom of the wisdom of all modes.

Sutra:

He further makes the following reflection, “I should among all living beings be a leader, be supreme, be especially supreme, be wonderful, be subtle and wonderful, be superior, be unsurpassed, up to and including being one with the wisdom of all wisdom upon whom one may rely.”

This Bodhisattva, if he brings forth diligence and vigor, within the space of a though enters a hundred million samadhis. He comes to see a hundred million Buddhas. He comes to know a hundred million Buddhas’ spiritual powers. He is able to quake a hundred million world-systems, up to and including being able to manifest a hundred million bodies, and with each and ever body being able to manifest a hundred million Bodhisattvas as his retinue.

If he employs especially supreme power of Bodhisattva vows to manifest at ease, he surpasses that number. In a hundred kalpas, a thousand kalpas, up to and including a hundred thousands million nayutas of kalpas, the number could not be counted or known.

At that time, Vajra Treasury Bodhisattva, wishing to restate his meaning, spoke verses, saying:

Commentary:

He, the Bodhisattva on the Fourth Ground of Blazing Wisdom, further makes the following reflection and contemplation, saying “I should among all living beings be a leader, be supreme, be especially supreme, be wonderful, be subtle and wonderful, be superior, be unsurpassed, up to and including being one with the wisdom of all wisdom upon whom one may rely.”

This Bodhisattva of the Ground of Blazing Wisdom, if he further brings forth the vow to have diligence and vigor, within the space of a thought enters a hundred million samadhis,* that many proper concentrations and proper receptions. He comes to see as many as a hundred million Buddhas. He comes to know a hundred million Buddhas’ spiritual powers. He is able to quake a hundred million world-systems, up to and including being able to manifest as many as a hundred million bodies, and with each and ever body being able to manifest as many as a hundred million Bodhisattvas acting as his retinue.

If it should be that he employs the especially supreme power of Bodhisattva vows to manifest at ease, he surpasses that number. In such a long time as a hundred kalpas, a thousand kalpas, up to and including a hundred thousands million nayutas of kalpas, the number of them could not be clearly counted or known.

At that time, Vajra Treasury Bodhisattva, wishing to restate his meaning, spoke verses, saying once again these principles.

Sutra:

The Bodhisattva who has already purified the Third Ground
Then contemplates realms of beings, worlds, and Dharma,
The realm of space, the realm of consciousness, and the Three Realms,
Minds’ understandings, thoroughly, and can tend towards and enter them.

Commentary:

Vajra Treasury Bodhisattva, having received the great and awesome might of the Buddhas of the ten directions, takes a look at all living beings’ causes and conditions. He causes those who have not yet planted good roots to plant them. He causes those who have already planted good roots to make them increase and grow. He causes those whose good roots have already increased and grown to bring them to maturity. He causes those whose good roots are already mature to obtain liberation.

Therefore, he wishes to use repeating verses to again state what as said in the preceding passage of prose. That’s why he says: the Bodhisattva who has already purified the Third Ground-when he has already successfully completed his cultivation of the First Ground of Happiness, the Second Ground of Leaving Filth, and the further position of the Third Ground of Emitting Light and purified it-then contemplates realms of living beings, worlds, and Dharma, the realm of space, the realm of consciousness, and the Three Realms, the Desire Realm, the Form Realm, and the Formless Realm, along with the realms of minds’ understandings thoroughly, and can tend towards and enter them those Ten Doors of Understanding Dharma the Bodhisattva cultivates to enter the Fourth Ground, which were discussed before. He completely understands what minds understand, and is thoroughly aware of them, and then can tend towards and enter the Dharma doors of the Fourth Ground.

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