Ten Mountains in One Ocean
The seven remaining mountains are matched to their grounds, and then the figure closes with a sentence that quietly undoes the ranking it has just built — the ten mountain kings all stand in the same sea, and are distinguished only by their names.
The Remaining Seven
Sages, yakṣas, fruits, nāgas, sovereign beings, asura kings and gods of great majesty — each mountain is populated by what it holds, and each ground holds the corresponding kind of attainment.
佛子！如神仙山王，純寶所成，五通神仙咸住其中，無有窮盡；菩薩所住焰慧地亦復如是，一切道中殊勝智慧咸在其中，說不可盡。佛子！如由乾陀羅山王，純寶所成，夜叉大神咸住其中，無有窮盡；菩薩所住難勝地亦復如是，一切自在如意神通咸在其中，說不可盡。佛子！如馬耳山王，純寶所成，一切諸果咸在其中，取不可盡；菩薩所住現前地亦復如是，入緣起理聲聞果證咸在其中，說不可盡。如尼民陀羅山王，純寶所成，大力龍神咸住其中，無有窮盡；菩薩所住遠行地亦復如是，方便智慧獨覺果證咸在其中，說不可盡。
Child of the Buddha! Just as the Ṛṣi Mountain King is made purely of jewels, and sages possessed of the five penetrations dwell within it without end, so it is with Arciṣmatī, the Blazing Ground, on which a bodhisattva abides — all the surpassing wisdom found along the paths is within it, and cannot be exhausted by expounding it. Child of the Buddha! Just as the Yugaṃdhara Mountain King is made purely of jewels, and great yakṣa spirits dwell within it without end, so it is with Sudurjayā, the Ground Difficult to Conquer, on which a bodhisattva abides — all sovereign and wish-fulfilling spiritual penetrations are within it, and cannot be exhausted by expounding them. Child of the Buddha! Just as the Horse-Ear Mountain King is made purely of jewels, and all manner of fruits are within it and cannot be exhausted by taking them, so it is with Abhimukhī, the Ground of Direct Presence, on which a bodhisattva abides — entry into the principle of dependent origination and the realization of the śrāvaka fruits are within it, and cannot be exhausted by expounding them. Just as the Nimindhara Mountain King is made purely of jewels, and mighty nāga spirits dwell within it without end, so it is with Dūraṅgamā, the Far-Reaching Ground, on which a bodhisattva abides — skillful means and wisdom and the realization of the pratyekabuddha fruit are within it, and cannot be exhausted by expounding them.
如斫羯羅山王，純寶所成，諸自在眾咸住其中，無有窮盡；菩薩所住不動地亦復如是，一切菩薩自在行差別世界咸在其中，說不可盡。如計都山王，純寶所成，大威德阿脩羅王咸住其中，無有窮盡；菩薩所住善慧地亦復如是，一切世間生滅智行咸在其中，說不可盡。如須彌盧山王，純寶所成，大威德諸天咸住其中，無有窮盡；菩薩所住法雲地亦復如是，如來力、無畏、不共法、一切佛事咸在其中，問答宣說不可窮盡。「佛子！此十寶山王，同在大海，差別得名；菩薩十地亦復如是，同在一切智中，差別得名。
Just as the Cakravāḍa Mountain King is made purely of jewels, and hosts of sovereign beings dwell within it without end, so it is with Acalā, the Immovable Ground, on which a bodhisattva abides — all the bodhisattva's sovereign practice and the differentiated worlds are within it, and cannot be exhausted by expounding them. Just as the Ketumatī Mountain King is made purely of jewels, and asura kings of great awesome virtue dwell within it without end, so it is with Sādhumatī, the Ground of Excellent Wisdom, on which a bodhisattva abides — all knowledge and conduct concerning the arising and ceasing of the world are within it, and cannot be exhausted by expounding them. Just as the Sumeru Mountain King is made purely of jewels, and gods of great awesome virtue dwell within it without end, so it is with Dharmameghā, the Ground of the Dharma-Cloud, on which a bodhisattva abides — the Tathāgata's powers, fearlessnesses, unshared dharmas and all the buddhas' work are within it, and question and answer and exposition cannot exhaust it. "Child of the Buddha! These ten jewel mountain kings all stand in the same great ocean, and are given their different names; the bodhisattva's ten grounds are likewise — they all stand within all-knowing wisdom, and are given their different names.
同在大海，差別得名 — they all stand in the same great ocean, and are given their different names. After forty Parts of ascent, with each ground declared beyond the reach of the one below it, the figure ends by placing all ten in a single sea. The differences are real as mountains are real, and they are differences of name within one water.
入緣起理聲聞果證咸在其中 — entry into the principle of dependent origination and the realization of the śrāvaka fruits are within it. The sixth ground is matched with the mountain of fruits, and the fruits named are the śrāvakas'; the seventh gets the pratyekabuddha's. The chapter has spent whole grounds distinguishing the bodhisattva from the two vehicles, and here it stores their attainments inside the bodhisattva's own grounds.
How an Ocean Is Known
Then a third figure, and the ten marks of a great ocean are set out first on their own — depth, refusal, the loss of names, one taste, jewels, no floor, vastness, great bodies, tides that keep their limit, and rain that never makes it overflow.
佛子！譬如大海，以十種相，得大海名，不可移奪。何等為十？一、次第漸深；二、不受死屍；三、餘水入中皆失本名；四、普同一味；五、無量珍寶；六、無能至底；七、廣大無量；八、大身所居；九、潮不過限；十、普受大雨，無有盈溢。
Child of the Buddha! It is like the great ocean, which by ten marks obtains the name of great ocean, and cannot be deprived of it. What are the ten? First, it deepens gradually and in order. Second, it does not accept a corpse. Third, all other waters entering it lose their former names. Fourth, it is everywhere of one and the same taste. Fifth, it holds measureless treasures. Sixth, none can reach its floor. Seventh, it is vast and measureless. Eighth, beings of great body dwell in it. Ninth, its tides do not pass their limit. Tenth, it receives the great rains everywhere and never overflows.
不受死屍 — it does not accept a corpse. The old observation is that the sea casts up on the shore whatever has died in it. Among nine marks of magnitude, this one is about refusal, and the ground it will be matched to is the second, where the precepts are kept.
餘水入中皆失本名 — all other waters entering it lose their former names. Every river that arrives stops being that river. Read against the ten mountains that differ only in name, the ocean figure runs the other way: there, one water bearing many names; here, many names surrendered to one water.
Part 485 Complete
This continues Dharmameghā, the Ground of the Dharma-Cloud, the tenth and last of the Ten Grounds, in fascicle thirty-nine. Part 486 matches the ocean's ten marks to the ten grounds one by one, and then gives the last of the three figures — the great maṇi jewel and the ten things that must happen to it, from being taken out of the sea to being set on a high staff of beryl and raining down whatever is wished.