The Ten Grounds

Chapter Twenty-Six

 

 

Sutra:  

He further makes great vows, vowing that the Bodhisattva practices: vast, great, limitless, unbreakable, and unmixed, including all Paramitas, purifying and regulating all Grounds, characterized by generality, characterized by particularity, characterized by identity, characterized by difference, characterized by production, and characterized by extinction – all the Bodhisattva practices – be spoken as they truly are, to teach and transform all, causing them to accept and practice, and their thought to increase and grow – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.

He further makes great vows, vowing that all the realms of living beings: those with form, without form, with thought, without thought, neither with thought nor without thought, egg-born, womb-born, moisture-born, transformational born, bound in the three realms, who have entered the six destinies, in all such places of rebirth, comprised of name and form – all such categories – I shall teach and transform, causing them to enter the Buddhadharma, causing them once and for all to cut off all worldly destinies, and causing them to dwell in the way of all wisdom – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.  

Commentary:

He further makes great vows, the Bodhisattva vows again, vowing that the Bodhisattva practices: vast, great, limitless, unbreakable, and unmixed. It is not known how many Bodhisattva practices there are, and no heavenly demons or those of externalist paths are able to destroy them; nor is there evil mixed in with the good. This is including all Paramitas, as well as purifying and regulating all Grounds – that is, the Dharma-doors of the Ten Grounds. All of these are characterized by generality, characterized by particularity, characterized by identity, characterized by difference, characterized by production, and characterized by extinction, the six characteristics.

The Bodhisattva vows that all the Bodhisattva practices be spoken as they truly are, to teach and transform all living beings, causing them to accept and practice them. They accept these Dharma doors and cultivate in accord with them. And their thought to increase and grow, the Bodhisattva enables living beings’ thought for Bodhi to grow greater every day. These vows are vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease at no time does he rest.

He further makes great vows, vowing that all the realms of living beings, whether those beings are those with form, without form, with thought, without thought, neither with thought nor without thought, and, he also vows on behalf of being, egg-born, womb-born, moisture-born, and those transformational born. All the different categories of living beings are bound in the three realms: the Desire Realm, the Form Realm, and the Formless Realm. He also vows on behalf of those who have entered the six destinies. They have gone off to rebirth among the six paths, going in all such places of rebirth and being comprised of name and form.

The Bodhisattva vows that all such categories – I shall teach and transform. I shall teach and transform them, causing them to enter the Buddhadharma, causing them once and for all to cut off all worldly destinies, and causing them to dwell in the way of all wisdom. The Way of the wisdom of the One of All Wisdom – this, too, is vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.

Sutra:

He further makes great vows, vowing that all worlds: vast, great, limitless; gross, subtle, disarrayed, upside-down, orderly; whether entering, moving, or going out; with distinctions like Shakra’s net; in the ten directions of limitless dissimilar varieties – his wisdom will understand them all, with direct knowledge and perception – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.

Commentary:  

He further makes great vows; the Bodhisattva makes another great vow. He vows, vowing that all worlds, whether upwards or inverted worlds, rectangular or square worlds – all worlds -- are vast, great, limitless. One does not know how many there are. Among them are gross ones and subtle ones, and those that are disarrayed with no order to them, as well as ones that are upside-down. There are orderly ones, all well-arranged and according to the rules.

Whether entering, perhaps they are entering. Moving, constantly in motion; or going out – they may be undergoing a kind of transformation -- with distinctions like Shakra’s net. Just like the net banner of Shakra, Lord of gods, some are horizontal, some perpendicular, with all kinds of differences. In the ten directions of limitless dissimilar varieties – each direction has its own shapes and appearances, all not the same.

His wisdom will understand them all. The wisdom of the Bodhisattva will understand the shapes and appearances of those worlds, with direct knowledge and perception. His empirical wisdom of direct perception will understand all of those dissimilarities -- vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.  

Sutra:  

He further makes great vows, vowing that all countries enter one country, and that one country enter all countries; that limitless Buddhalands universally be purified; that light and multitudes of ornaments adorn them; that they be free from all afflictions; that they accomplish the way of purity; that limitless wise living being fill them; that they universally enter all Buddhas’ vast, great states; that they appear in accordance with the minds of living beings, causing them all to be happy – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.

He further makes great vows, vowing to be connected with all Bodhisattvas in resolution and practice, without resentment or jealousy; to accumulate all good roots; to be of one and the same condition will all Bodhisattvas; constantly to assemble together and never leave each other; to make appear at will various kinds of Buddha bodies; always to bear in his own mind the ability to know all Thus Come Ones’ states, their awesome powers, and their wisdom; to attain to irreversibility and spiritual penetrations according to intent; freely to roam to all worlds and appear in all assemblies; universally to enter all places of birth; to accomplish the inconceivable great vehicle; to cultivate the practices of Bodhisattvas – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.  

Commentary:  

He further makes great vows, the Bodhisattva makes yet another great vows, vowing that all countries enter one country and that one country enter all countries. This is mutual fusion without obstruction, mutual identity, and mutual entry. He vows that limitless Buddhalands universally be purified and that light and multitudes of ornaments adorn them. He vows that they be free from all afflictions – without the three poisons of greed, hatred, and stupidity. He vows that they accomplish the way of purity, that they all diligently cultivate precepts, samadhi, and wisdom. He vows that limitless wise living being fill them.

All Bodhisattvas have limitless wisdom, and the living beings fill up the lands. He vows that they universally enter all Buddhas’ vast, great states – that they will all be able to realize the states which all Buddhas have. He further vows that they appear in accordance with the minds of living beings – that is, that they, constantly in accord with all the thoughts of living beings, will manifest all states, thereby causing them all to be happy. His vows to cause all living beings to become happy is vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundary of the future, throughout all numbers of kalpas, without cease.

He further makes great vows; the Bodhisattva makes another great vow, vowing to be connected with all Bodhisattvas in resolution and practice. That is, that he will always cultivate together with all Bodhisattvas, without resentment or jealousy. While cultivating, they will have mutual regard and support for one another, not mutual dislike or resentment. Nor will they have any thoughts of jealousy.

He vows to accumulate all good roots and to be of one and the same condition will all Bodhisattvas – that is, to be the same and identical with all Bodhisattvas. He vows that all Bodhisattvas will constantly to assemble together and never leave each other. They will never be separated from each other. He vows to make appear at will – according to his mind’s wishes – various kinds of Buddha bodies; always to bear in his own mind the ability to know all Thus Come Ones’ states. In his own mind, he himself knows all the states of all Buddhas, the Thus Come Ones, their awesome powers, and their wisdom. He vows to attain to irreversibility in spiritual penetrations and in wisdom, and to attain spiritual penetrations according to intent. He vows to have spiritual penetrations of inexhaustibly multiple transformations in accordance with his mind’s intent.

He vows freely to roam to all worlds and appear in all assemblies, to go to all the multitudes of Dharma Assemblies. He vows universally to enter all places of birth, to go to all places where there are beings, and to accomplish the inconceivable great vehicle. He intends to accomplish all the inconceivable Great Vehicle Dharma-doors. He vows to cultivate the practices of Bodhisattvas – the ten thousand practices -- vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.  

Sutra:  

He further makes great vows, vowing to mount the irreversible wheel; to cultivate the Bodhisattva practices; that the karmas of body, speech, and mind not be in vain; that anyone who briefly sees him will then certainly become fixed in the Buddhdharma; that anyone who briefly hears the sound of his voice will then obtain jewel-like wisdom; that anyone who has just brought forth pure faith will then forever cut off afflictions; to obtain a body like the great medicine king tree; to obtain a body like the as-you-will jewel; to cultivate all Bodhisattvas’ practices – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.

He further makes great vows, vowing within all worlds to achieve annuttarasamyaksambodhi, without leaving the place of the tip of a single hair; in every place of a hair-tip, to make appear being born, leaving home, going to the Way Place, accomplishing proper enlightenment, turning the Dharma Wheel, and entering Nirvana; to obtain the Buddha’s state and the power of great wisdom; in thought after thought, in accord with the minds of living beings, to display the accomplishment of Buddhahood, and cause them to obtain still extinction; with every sambodhi to know all Dharma Realms are characterized by Nirvana; with a single sound to speak Dharma and cause living beings to be delighted at heart; to display entry into great Nirvana, yet not cut off the Bodhisattva conduct; to display the ground of great wisdom, and the establishment of all Dharmas; with the penetration of Dharma wisdom, the penetration of spiritual fulfillments, the penetration of illusions, and comfortable changes and transformations, completely to fill the Dharma Realm – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.  

Commentary:  

He, the Bodhisattva, further makes great vows, vowing to mount the irreversible wheel and to cultivate the Bodhisattva practices – the Dharma doors that Bodhisattvas practice. He vows that the karmas of body, speech, and mind all be pure, and that they not be in vain. None of them can create bad karma; they have not the slightest bit of offense. He vows that anyone who briefly sees him will then certainly become fixed in the Buddhdharma. If someone sees this Bodhisattva for a short interval of time, he or she will certainly plant good roots and understand the Buddhadharma.

He vows that anyone who briefly hears the sound of his voice will then obtain jewel-like wisdom. He or she attains to wisdom that is like a jewel. Again, he vows that anyone who has just brought forth pure faith will then forever cut off afflictions. Afflictions will be gone. He vows to obtain a body like the great medicine king tree which can cure all living beings’ illnesses, and to obtain a body like the as-you-will jewel. He vows to cultivate all Bodhisattvas’ practices – the Dharma-doors that Bodhisattvas cultivate -- vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.

He further makes great vows, vowing within all worlds to achieve annuttarasamyaksambodhi, the unsurpassed, right and equal, proper enlightenment, without leaving the place of the tip of a single hair. Right on the tip of a hair he accomplishes right and equal, proper enlightenment.

In every place of a hair-tip, in all the places of hair-tips, in every single hair-tip, he vows to make appear being born, descending from the Tushita Heaven, dwelling in the womb, and being born; leaving home, going to the Way Place, the Bodhimanda; accomplishing proper enlightenment, Right and Equal, Proper Enlightenment, that is, becoming a Buddha; turning the Dharma Wheel, and entering Nirvana, Parinirvana – the various events of the Eight Marks of Accomplishing the Way.

He vows to obtain the Buddha’s state and the power of great wisdom. He vows in thought after thought, within each instant of thought, in accord with the minds of living beings, to display the accomplishment of Buddhahood, and cause them to obtain still extinction. He wants to enable all living beings also to attain to still extinction.

He vows with every sambodhi, that is, using one kind of proper enlightenment, to know all Dharma Realms, that is, to know the proper enlightenments of all Buddhas of the Dharma Realms are characterized by Nirvana. He vows with a single sound to speak Dharma and cause living beings to be delighted at heart.

He vows to display entry into great Nirvana, yet not cut off the Bodhisattva conduct. He has manifested the entry into great Nirvana, but he still is in the world cultivating the Bodhisattva Way. He vows to display the ground of great wisdom. He displays it for living beings so they can know about the ground of great wisdom. And he vows to display establishment of all Dharmas of the Buddhas.

He vows he will display them with the penetration of Dharma wisdom, the penetration of spiritual fulfillments, the penetration of illusions, that is, of changes and transformations, and comfortable changes and transformations, completely to fill the Dharma Realm – vast and great as the Dharma Realm, ultimate as empty space, exhausting the boundaries of the future, throughout all numbers of kalpas, without cease.  

Sutra:  

Disciples of the Buddha, the Bodhisattva dwelling on the Ground of Happiness brings forth such great vows, such great vigor, such great efficacy. Using those ten kinds of vow-doors as foremost, he fulfills a million asamkhyeyas of great vows.

Disciples of the Buddha, these great vows through ten propositions of finality come to accomplishment. What are the ten? They are: the end of the realm of living beings; the end of the world-realms; the end of the realm of empty space; the end of the Dharma Realm; the end of the Realm of Nirvana; the end of the realm of Buddhas’ appearing; the end of the realm of wisdom of Thus Come Ones; the end of the realm of what is thought by mind; the end of the realm of states entered by the Buddha’s wisdom; the end of the realm of worldly turnings, dharma turnings, and knowledge turnings.

If the realm of living beings is ended, then my vows are ended. If world-realms, up to and including the realm of worldly turnings, dharma turnings, and knowledge turnings are ended, then my vows are ended. But, the realm of living beings up to and including the realm of worldly turnings, dharma turnings, and knowledge turnings, cannot be ended. Therefore, these great vows and good roots of mine have no end.  

Commentary:  

Vajra Treasury Bodhisattva, afraid the Bodhisattvas might become lax and not pay attention to him speaking the Dharma of the Avatamsaka Sutra, then said again, Disciples of the Buddha, all of you great Buddhist disciples, do you know? The Bodhisattva dwelling on the Ground of Happiness certified to this Ground of Happiness from having cultivated all kinds of good roots and accomplished the position of the Paramitas for crossing to the other shore. He at all times produces great happiness and brings forth such great vows. He makes the various kinds of great vows that were previously described. He brings forth such great vigor – courageous vigor.

The Dharma-doors living beings do not dare to cultivate, he goes and cultivates. He dares to do what living beings do not dare to do. He brings forth such great efficacy – great activity and great functioning such as was previously described. Using those ten kinds of vow-doors as foremost, he fulfills a million asamkhyeyas of great vows. The other great vows all come out of those great vows, and, because those great vows are fulfilled, all the limitlessly many remaining great vows are fulfilled, too.

Disciples of the Buddha, Vajra Treasury Bodhisattva said again, these great vows through ten propositions of finality come to accomplishment. He said that great vows made by the Bodhisattva who certifies to the Ground of Happiness are brought to success by ten kinds of disappearances of realms.

What are the ten? What are the ten kinds of disappearances? They are: the end of the realm of living beings, all living beings disappear. The end of the world-realms, world-realms, as well, all disappear. The end of the realm of empty space, make the realm of empty space disappear, too. The end of the Dharma Realm, basically, the Dharma Realm is inexhaustible. Still, take it as non-existent: that is, no realm of living beings, no world-realm, no realm of empty space, no Dharma Realm.

The end of the Realm of Nirvana, it’s also gone. The end of the realm of Buddhas’ appearing, in addition, no Buddhas appear in the world. The end of the realm of wisdom of Thus Come Ones, the Thus Come Ones’ wisdom also does not exist. The end of the realm of what is thought by mind, what is climbed upon and thought about in the mind also ceases to exist. The end of the realm of states entered by the Buddha’s wisdom; the states that the Buddha’s wisdom understands, realizes, and comprehends – all of those states – vanish, too.

The end of the realm of worldly turnings, dharma turnings, and knowledge turnings, everything worldly can turn and move. Dharma can also turn, and knowledge can turn as well. Those kinds of realms all disappear. Basically, all of those realms cannot be non-existent, but suppose we say they cease to exist.

So the Bodhisattva says, if the realm of living beings is ended, then my vows are ended. Should it come to be possible for the realm of living beings to cease to exist, then and only then can these great vows that I have made cease to exist. If the realm of living beings cannot cease to exist, then my vows will always remain. If world-realms, up to and including the realm of worldly turnings, dharma turnings, and knowledge turnings are ended, then my vows are ended. All worlds turn, Dharma turns, and knowledge turns, as well. If all those realms become non-existent then the vows I have made will cease to exist.

But, the realm of living beings cannot be ended, however, you should be aware that the realm of living beings cannot end; and, therefore, my vows cannot come to an end. World-realms can’t come to an end, so my vows can’t end. The Dharma Realm can’t end, so my vows can’t end. The realm of Nirvana can’t end, so my vows can’t end. The realm of the states of wisdom of Thus Come Ones also will not end, and so my vows will eternally remain. Were the realm of what is thought in the mind to cease to exist…however, it cannot cease to exist, and so, too, my vows will never cease to exist. Were the realm of the states entered by the Buddha’s wisdom to cease to exist…however, it can’t go out of existence. Therefore, my vows too, will exist forever. Should worldly turnings, Dharma turnings, and knowledge turnings all become non-existent…However, they cannot go out of existence.

Therefore, my vows, too, will always remain. Up to and including the realm of worldly turnings, dharma turnings, and knowledge turnings, cannot be ended. Therefore, these great vows and good roots of mine have no end. Therefore, the great vows that I have made and the good roots that I have cultivated are also inexhaustible.  

Sutra:  

Disciples of the Buddha, after the Bodhisattva has made such great vows, he then obtains a beneficent mind, a compliant mind, an accordant mind, a quiet mind, a subdued mind, a still and extinct mind, a humble mind, a moistened mind, an unmoving mind, a non-turbid mind.

He becomes one of pure faith and has the operative use of faith. He can believe in the Thus Come One’s original practices which are entered: believing in the accomplishment of all the Paramitas; believing in the entry to all the supreme grounds; believing in the accomplishment of the powers; believing in the perfection of the fearlessnesses; believing in the growth of the indestructible uncommon Buddha Dharmas; believing in the production of the Buddha’s states which are not to either side of middle; believing in the production of the Buddha’s states which are not either side of middle; believing in the entry to the limitless states of a Thus Come One; believing in the accomplishment of the fruit. To mention the essential, it is because he believes in all Bodhisattvas’ practices up to and including the description of all powers of the Thus Come One’s wisdom ground.

Commentary:  

Disciples of the Buddha, Vajra Treasury Bodhisattva again says, all of you disciples of the Buddha, do you know? After the Bodhisattva has made such great vows, he then obtains a beneficent mind. Before having made such great vows he’d wanted to benefit living beings but couldn’t manage to decide to do so. He wanted to be of some advantage to living beings, but could never find a way. But, since he has these vows to aid him, his beneficent mind comes forth, too. He also obtains a compliant mind. Before he made those vows, he was like most living beings: stubborn and not easy to tame and subdue – really obstinate. But, since he has made those vows, through those vows’ aid, his mind is compliant, and he has great patience and no afflictions.

He obtains an accordant mind. Before he had brought forth the thought for Bodhi or had the intention to cultivate the Bodhisattva Way, this person was always trying to people to go along with his, to follow him. He was unwilling to obey other people’s instructions. That is, he was:

Able neither to lead,
Nor to take orders.

On the one hand, he was incapable of issuing orders commanding people to do something, and yet on the other hand, he wouldn’t follow the instructions of other people. He wouldn’t take orders from anyone. When someone told him to do something, he wouldn’t do it. But, since having made the vows, he had resolved to forever accord with living beings. He has no ego: ‘Who is me? I am who? You ask me? I ask who?’ He accords with living beings and has no self. Therefore, because he has made those vows, he just accords, and he doesn’t tell people to accord with him.

He obtains a quiet mind. This quietness is constantly having no afflictions and being at peace. This quiet mind is being happy. Quietness does not mean, “I like it quiet. You should all go along with me and be quiet.” It’s not that way. It means that right in the middle of a place whose atmosphere is not quiet, if you can be quiet, as the saying goes:

The middle of a noisy market place is good for cultivation.

If you can be quiet in a noisy marketplace, then that’s real gung fu. If you go off someplace where there isn’t a should, saying that you want peace and quiet, once you’ve run off to some solitary mountain forest, what ends up happening? You quarrel with yourself. You exhale one breath of air and say, “Hey, you’re not being quiet!” You inhale the next breath of air and say, “Hey, you’re not being quiet!” And you get afflicted. This quietness means that if you are someone who can apply their skill, then any place will be quiet. If you are someone who is unable to apply his or her skill, then even if you try to find a quiet place, you won’t be able to. Why not? It’s because you haven’t made vows. If you had made vows, then what was not quiet would be quiet. That’s the quiet mind.

He obtains a subdued mind. In the Saha world, all the living beings are stubborn, difficult to tame, and difficult to subdue. Not to speak of taming and subduing other people, they can’t even tame and subdue themselves. You sit there and without rhyme or reason become afflicted, get angry.

The eyes and ears don’t hit it off.

The eyes say the nose is too high, and the nose says the eyes are too low. The eyes tell the mouth, “You can only eat, you can’t see,” and the tongue tells it, “You can only eat, but you can’t taste.” The ears say, “You eyes can see, but you can’t hear. I can hear.” The nose tells the ears, “You can only hear, but you can’t smell the way I can.” Is this trouble or not? The eyes and the nose don’t get alone, and the nose tells the mouth, “You can only eat candy, but you can’t smell its odor.” You can’t get tamed and subdued; you can’t tame and subdue you mind.

He obtains a still and extinct mind. This mind is still and extinct:

All dharmas in their origin of themselves,
Are characterized by still extinction.

If you can calm your mind down to still extinction then that is good. He obtains a humble mind. Before he made vows, he was very haughty and arrogant. After making the vows, he obtains a humble mind.

He obtains a moistened mind. In his mind it is never dry or parched. It is always as if moistened by water. He obtains an unmoving mind. His mind also does not move.

When thought moves,
The thousand matters exist;
When thought stops,
The myriad matters vanish.

If you do not move your mind, then your basic wisdom manifests. He obtains a non-turbid mind. In his mind there are no defiled thoughts.

He becomes one of pure faith. Once he has obtained those various kinds of minds, then he becomes one who can purely believe, and has the operative use of faith. He can believe in the Thus Come One’s original practices. He can believe in the doors of practice which the Buddhas originally cultivated, which are entered. What is entered? Believing in the accomplishment of all the Paramitas, he believes and so can accomplish ten kinds of paramitas. Believing in the entry to all the supreme grounds, being able to believe, he is then able to enter the Ten Grounds, these most supreme ground-positions. Believing in the accomplishment of the powers, believing, he can accomplish the powers of spiritual penetrations. Believing in the perfection of the fearlessnesses, with this attitude of faith, he then can perfect the fearlessnesses. As it is said:

Faith is the source of the Way,
The mother of merit and virtue,
That nurtures all good dharmas.

Believing in the growth of the indestructible uncommon Buddha Dharmas, believing, he can make grow the indestructible Dharmas Special to a Buddha. Believing in the production of the Buddha’s states which are not to either side of middle; believing in the production of the Buddha’s states which are not either side of middle; believing, he can produce the states of a Buddha, which are such that they have nothing to the side of middle. The Buddha’s states are all of the Middle Way, with no extremes. They do not fall to either side. What is the Middle? The Middle Way is:

Not falling into emptiness,
Not falling into existence.

Believing in the entry to the limitless states of a Thus Come One; believing, he can accord with and enter the limitless states of a Buddha. Believing in the accomplishment of the fruit, believing, he can accomplish all of the fruit-positions. To mention the essential, it is because he believes in all Bodhisattvas’ practices up to and including the description of all powers of the Thus Come One’s wisdom ground.

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