Empowerment of Speech, Mind, and Body — and the Ten Grounds Named

Sūtra: "Furthermore, good son — we grant you this, so that you may expound the distinctions and skillful means of this Dharma-gate; so that you may be empowered by the sustaining spiritual power of the buddhas and the clarity of the Tathāgatas' wisdom; so that your own root of goodness may be purified; so that the dharma-realm may be purified within you; so that you may bring benefit to the realm of sentient beings; so that you may have the dharma-body and the wisdom-body; so that you may properly receive every buddha's station; so that you may attain the highest, greatest body in every world; so that you may transcend every path of the world; so that the path of the supramundane dharma may be purified within you; and so that you may fulfill the wisdom of the one who knows all."

Commentary: Among these ten clauses, "eloquence" means that, in accordance with whatever meaning of the Dharma one has attained, one holds it in mind without forgetting it and is able to speak of it. "This Dharma-gate" means the dharma of the ten grounds. "Distinctions" means its various names and characteristics. Because this Dharma has been skillfully brought to completion, it is therefore called a skillful means. Based on the fundamental eloquence, there are two kinds of eloquence: first, eloquence through another's power; second, eloquence through one's own power. Eloquence through another's power means being sustained by the Buddha's spiritual power. What is meant by being sustained by the Buddha's spiritual power? That the power of the Tathāgatas' wisdom empowers one without any obscurity — as the sūtra says, "so that you may be empowered by the sustaining spiritual power of the buddhas and the clarity of the Tathāgatas' wisdom." Eloquence through one's own power is of four kinds. First, the eloquence of the purity of contrived wholesome dharmas — as the sūtra says, "so that your own root of goodness may be purified." Second, the eloquence of the purity of the uncontrived dharma — as the sūtra says, "so that the dharma-realm may be purified within you." Third, the eloquence of purity in transforming sentient beings — as the sūtra says, "so that you may bring benefit to the realm of sentient beings." Fourth, the eloquence of the purity of the body — and within this purity of the body, three kinds of exhaustive attainment are made manifest: first, a bodhisattva's exhaustive attainment, which has two kinds of benefit; second, the exhaustive attainment not shared with śrāvakas and pratyekabuddhas; and third, a buddha's exhaustive attainment. As for a bodhisattva's exhaustive attainment: the dharma-body is free of mind, thought, and consciousness, resting only on wisdom — as the sūtra says, "the dharma-body and the wisdom-body." As for the two kinds of benefit: the benefit of present retribution is receiving a buddha's station; the benefit of future retribution is being born in the domain of Maheśvara's wisdom — as the sūtra says, "so that you may properly receive every buddha's station," and "so that you may attain the highest, greatest body in every world." As for the exhaustive attainment not shared with the two vehicles: it is crossing beyond the five destinies and further purifying the path of nirvāṇa — as the sūtra says, "so that you may transcend every path of the world," and "so that the path of the supramundane dharma may be purified within you." As for a buddha's exhaustive attainment: it is entering the fulfillment of the wisdom of omniscience — as the sūtra says, "so that you may fulfill the wisdom of the one who knows all," and "so that eloquence through one's own power, thus compared and measured, becomes ever more excellent, higher and higher." This concludes the empowerment of speech; what is the empowerment of mind?

Sūtra: At that time, the buddhas granted Vajragarbha Bodhisattva a body of true fearlessness; unobstructed and joyous eloquence; the entering of skillful discernment through pure wisdom; skillful mindfulness that never forgets; skillful means of resolute mind; the reaching of the domain of omniscience everywhere; the buddhas' unbreakable power; the Tathāgatas' fearlessness and lack of timidity; the correct view that discerns the Dharma without obstruction, belonging to the wisdom of the one who knows all; and the arising of every Tathāgata's skillful discernment, adorning body, speech, and mind alike.

Commentary: These ten clauses are the empowerment of mind. There are two kinds of fearless body: first, being granted a body of unsurpassed, supreme majestic virtue, like a king dwelling among his subjects, self-mastering and fearless; second, being granted a fearless body of eloquence — the former is the superiority of the physical body, the latter the superiority of the body of names. This latter, the body of names, is of nine kinds. First, unattached eloquence, because one speaks the Dharma without break and without any obstruction — as the sūtra says, "unobstructed and joyous eloquence." Second, capable eloquence: skillful, pure, capable wisdom is of four kinds — condition, dharma, action, and accomplishment — knowing well whether each of these is accomplished or not — as the sūtra says, "the entering of skillful discernment through pure wisdom."

Third, unrestrained eloquence, because one speaks without waiting for any fixed order, one's words never break off, one acts freely everywhere, and one never forgets the names and meanings — as the sūtra says, "skillful mindfulness that never forgets," this being "the empowerment of never forgetting, the empowerment of mental power." Fourth, capable-of-explaining eloquence, because, in accordance with whomever is to be brought across, one is able to cut off doubt through all manner of illustrations — as the sūtra says, "skillful means of resolute mind."

Fifth, unmixed eloquence, because the wisdom of the three kinds of sameness-marks is forever present before one — as the sūtra says, "the reaching of the domain of omniscience everywhere." Sixth, teaching-forth eloquence, because, having attained the buddhas' ten powers, one is unbreakable with respect to those who can be brought across, causing them to cut off affliction — as the sūtra says, "the buddhas' unbreakable power." Seventh, fearless eloquence, because, having attained the buddhas' resoluteness, one is fearless before others, one's speech never timid — as the sūtra says, "the Tathāgatas' fearlessness and lack of timidity." Eighth, boundless eloquence, because, in accordance with omniscience, one expounds the sūtras and other teachings with six kinds of correct view — as the sūtra says, "the correct view that discerns the Dharma without obstruction, belonging to the wisdom of the one who knows all." Ninth, eloquence of shared transformation, because, having attained every buddha's fearless body and the three kinds of teaching and transformation, one displays, for whomever is to be brought across, the supreme, wondrous transformation of the three karmic activities — as the sūtra says, "the arising of every Tathāgata's skillful discernment, adorning body, speech, and mind alike." And yet, since every buddha has power and has compassion, why is it that these ten kinds of fearless body are granted only to Vajragarbha, and to no other?

Sūtra: Why is this? Because it is he who has attained the bodhisattva samādhi of the Light of the Great Vehicle — also because it arises from a bodhisattva's original vow; because his deep mind is well purified; because his wisdom is well purified and perfected; because he has well gathered the dharmas that assist the path; because he has well cultivated the fundamental practice; because he holds boundless dharmas in mind; because he has faith and understanding in the pure, radiant Dharma; because he has well attained the unbreakable gate of dhāraṇī; and because the seal of the wisdom of the dharma-realm is well imprinted in him.

Commentary: It is because this bodhisattva alone has attained the dharma of the samādhi of the Light of the Great Vehicle, and no other has attained it. Attaining the dharma of this samādhi is of two kinds: first, because the original vow has been accomplished and now stands manifest before him — as the sūtra says, "it arises from a bodhisattva's original vow"; second, because of the merit gathered within the body of this samādhi. This merit gathered within the samādhi-body is of eight kinds, based on both self-benefit and benefiting others. First, purity of cause: because, advancing toward the bodhisattva ground, his deep mind is purified to completion — as the sūtra says, "his deep mind is well purified." "Deep mind" means faith and delight and the like, which are, further, the root of every wholesome dharma. Second, purity of wisdom: because, advancing toward the bodhisattva ground, the wisdom of the contemplation of suchness through the cultivated path is perfected — as the sūtra says, "his wisdom is well purified and perfected." This inner wisdom of the contemplation of suchness, perfected, universally illumines the dharma-realm, just as the light of the sun's disk pervades the whole world. Third, purity in the turning of the body: because, from lifetime to lifetime, ever more excellent wholesome practice is brought to completion — as the sūtra says, "he has well gathered the dharmas that assist the path." Fourth, purity in the taming of the mind: because he has well cut off the habituated tendencies of affliction — as the sūtra says, "he has well cultivated the fundamental practice."

Fifth, purity in gathering through hearing: because he is capable of upholding every secret dharma spoken by the Tathāgatas — as the sūtra says, "he holds boundless dharmas in mind." Sixth, purity of spiritual power: because he has attained mastery of supreme spiritual powers — as the sūtra says, "he has faith and understanding in the pure, radiant Dharma," and "through the power of resolute faith, he gathers in spiritual power." Seventh, purity of eloquence: because he well knows that the gates of dhāraṇī are never in mutual contradiction — as the sūtra says, "he has well attained the unbreakable gate of dhāraṇī." Here, whatever constitutes an initial syllable is a gate of dhāraṇī; each and every syllable-gate holds within it boundless names, phrases, and bodies of letters — and "unbreakable" means that what comes before and after is never in mutual contradiction. Eighth, purity of freedom from conceit: because the teaching of true wisdom is never inconsistent — as the sūtra says, "the seal of the wisdom of the dharma-realm is well imprinted." Here, of the merit gathered within the samādhi-body, four kinds depend on the cause of self-benefit: his deep mind is well purified; his wisdom is well purified and perfected; he has well gathered the dharmas that assist the path; he has well cultivated the fundamental practice. This sūtra speaks of these four clauses in order as: the cause of diligence, the cause of never forgetting, the cause of gathered power, and the cause of being unstained by them. Further, depending on the cause of benefiting others, there are four kinds: holding boundless dharmas in mind is the cause of cutting off doubt; having faith and understanding in the pure, radiant Dharma is the cause of reverence; through spiritual power manifesting inconceivable realms, causing all who see them to enter with resolute faith, and having well attained the unbreakable gate of dhāraṇī, is the cause of turning the principle of the Dharma; because, should the Dharma ever be on the verge of being lost, one is able to rely on other venerable dharmas to recite and uphold it, the seal of the wisdom of the dharma-realm being well imprinted is the cause of teaching liberation. Through transformations such as these, he attains self-benefit that is never forgotten. This concludes the empowerment of mind; what is the empowerment of body? It is the touching of the crown of his head so that he awakens.

Sūtra: At that time, the buddhas of the ten directions, without leaving their own abodes, extended their right hands through spiritual power and gently touched the crown of Vajragarbha Bodhisattva-mahāsattva's head.

Commentary: That they touch him thus without leaving their own abodes makes manifest their supreme spiritual power; had they come to this place in person, it would be nothing extraordinary. This is the power of the spiritual ability of wish-fulfillment, not any other kind of spiritual ability. This concludes the section of empowerment; what is the section of arising?

Sūtra: Once the buddhas had touched Vajragarbha Bodhisattva's crown, at that time Vajragarbha Bodhisattva then arose from samādhi.

Commentary: His arising at once from samādhi is because the purpose of the samādhi had been accomplished; and further, because, having received supreme power, the time to speak had come, while yet within samādhi itself there can be no speech. This concludes the section of arising; what is the section of the outline?

Sūtra: Having arisen from samādhi, he addressed the bodhisattvas, saying: "Sons of the Buddha! This vow of the bodhisattvas is well resolved, unmixed, and cannot be seen; vast as the dharma-realm, ultimate as space itself, it protects and shelters the whole realm of sentient beings unto the very end of future time. Sons of the Buddha! These bodhisattvas are thereby able to enter the ground of wisdom of the buddhas of the past, are thereby able to enter the ground of wisdom of the buddhas of the future, and are thereby able to enter the ground of wisdom of the buddhas of the present. Sons of the Buddha! These ten bodhisattva grounds have been taught, are being taught, and will be taught by the buddhas of the past, future, and present — and it is on account of this matter that I now speak of them thus. What are the ten? The first is called Pramuditā, the Ground of Joy; the second, Vimalā, the Ground Free of Defilement; the third, Prabhākarī, the Luminous Ground; the fourth, Arciṣmatī, the Blazing Ground; the fifth, Sudurjayā, the Ground Difficult to Conquer; the sixth, Abhimukhī, the Ground of Direct Presence; the seventh, Dūraṅgamā, the Far-Reaching Ground; the eighth, Acalā, the Immovable Ground; the ninth, Sādhumatī, the Ground of Excellent Wisdom; and the tenth, Dharmameghā, the Ground of the Dharma-Cloud. Sons of the Buddha! These ten bodhisattva grounds have been taught, are being taught, and will be taught by the buddhas of the past, future, and present. Sons of the Buddha! I have never seen any world-system of any buddha in which the tathāgatas do not praise and teach these ten bodhisattva grounds. Why is this? Because this is the bodhisattva-mahāsattvas' supreme and sublime Dharma, and is also the bodhisattvas' Dharma-gate of radiant light — that is to say, the distinguishing of the matter of the ten grounds. Sons of the Buddha! This matter is inconceivable — namely, the wisdom of the bodhisattva-mahāsattvas at every ground."

Commentary: Why does he speak without being asked? If he did not speak of his own accord, the assembly would have no way of knowing whether he intended to speak at all, and further would not know what Dharma he intended to speak of. "The vow is well resolved" should be understood in the same way as the arousing of the thought of enlightenment spoken of in the First Ground — this is that same arousing, now within this section of the outline.

"Well resolved" means: because it is held within true wisdom, it is "well"; "resolved" is precisely this well-resolvedness. This has already entered the First Ground, and does not belong to the ground of faith that precedes it. This well-resolvedness is of six kinds. First, well-resolvedness in the mark of contemplation, because the contemplation of suchness has the single mark of one taste — as the sūtra says, "unmixed." Second, well-resolvedness in truth, because it is not any worldly object-realm, but a supramundane one — as the sūtra says, "cannot be seen." Third, supreme well-resolvedness, because it is the great dharma-realm, the root of every buddha — as the sūtra says, "vast as the dharma-realm." Great, supreme, lofty, vast: these are one in substance though different in name, since it is a matter of the meaning of a dharma's own nature — true of every dharma as a matter of course. Furthermore, the dharma-realm's greatness in the contemplation of suchness surpasses every ordinary being's and every follower of the two vehicles' wisdom and the like — true of the pure dharma as a matter of course. Furthermore, the dharma-realm's greatness as the skillful-means-gathering ground refers to the teaching of the Great Vehicle's dharma — true as a matter of course. Furthermore, the dharma-realm's greatness as the white dharma-realm is true of wholesome dharmas as a matter of course. Fourth, well-resolvedness in cause, of two kinds: first, well-resolvedness in the cause that accomplishes the fruit of impermanence and delight. This cause is like space, since it is in dependence on it that every form is generated, and forms are never exhausted — as the sūtra says, "ultimate as space itself." Second, well-resolvedness in the cause of the constant fruit, which attains the path of nirvāṇa — as the sūtra says, "unto the very end of future time." Fifth, great well-resolvedness, according with and carrying out the practice of benefiting others — as the sūtra says, "protects and shelters the whole realm of sentient beings." Following directly upon the previous well-resolvedness, this vow does not abide exclusively in either the world or in nirvāṇa. Sixth, well-resolvedness free of timidity, because one enters the ground of wisdom of every buddha without timidity — as the sūtra says, "Sons of the Buddha, these bodhisattvas... are thereby able to enter the ground of wisdom of the buddhas of the present." Further, because these ten grounds generate and bring to completion the buddhas' wisdom, sustaining it — as the sūtra says, "Sons of the Buddha, these ten bodhisattva grounds have been taught, are being taught, and will be taught by the buddhas of the past, future, and present." Here, well-resolvedness is the universal aspect, and the rest are the particular aspects. The aspect of sameness is well-resolvedness itself; the aspect of difference is the particular aspects. The aspect of formation is what is spoken of concisely; the aspect of disintegration is what is spoken of at length — just as with a world-system's formation and disintegration. Why does he specifically teach ten bodhisattva grounds? In order to counteract ten kinds of hindrance. What are the ten hindrances? First, the hindrance of the ordinary person's mark of self. Second, the hindrance of wrongful conduct toward the bodies of sentient beings and the like. Third, the hindrance of the darkened mark that forgets the dharmas of hearing, reflection, cultivation, and the rest. Fourth, the hindrance of conceit regarding the understanding of the Dharma. Fifth, the hindrance of conceit regarding the purity of the body. Sixth, the hindrance of the habituated tendencies of subtle affliction. Seventh, the hindrance of habituated tendencies toward subtle marks. Eighth, the hindrance of activity with respect to the signless. Ninth, the hindrance of being unable to benefit sentient beings well. Tenth, the hindrance of not attaining mastery within all dharmas. Why is the first of the ten grounds named Joy, and so on down to the tenth, named the Dharma-Cloud? Accomplishing the unsurpassed practice of self-benefit and benefiting others, one first realizes the sacred ground and gives rise to great joy — and this is why it is called the Ground of Joy. Leaving behind the defilement of the erring mind that transgresses the precepts and the afflictions and the like, one's pure precepts become complete — and this is why it is called the Ground Free of Defilement.

In accordance with hearing, reflection, cultivation, and the rest, the Dharma is illumined and made manifest — and this is why it is called the Luminous Ground. The fire of wisdom, never forgetting, is able to burn away the fuel of affliction — and this is why it is called the Blazing Ground. Attaining the skillful means of supramundane wisdom, one is able to cross what is difficult to cross — and this is why it is called the Ground Difficult to Conquer. Through the practice of the perfection of wisdom, without interruption, great wisdom stands directly present — and this is why it is called the Ground of Direct Presence. Well cultivating the exertion of the signless practice, one is ultimately able to surpass the supramundane paths of the world and of the two vehicles alike — and this is why it is called the Far-Reaching Ground. The fruit of one's karmic practice having ripened fully, signless and uninterrupted — and this is why it is called the Immovable Ground. Teaching the Dharma with unobstructed power, accomplishing the practice of benefiting others — and this is why it is called the Ground of Excellent Wisdom. Attaining the great dharma-body, complete and self-mastering — and this is why it is called the Ground of the Dharma-Cloud. Receiving in this way the position of the Dharma-king is like a crown prince who, among the other princes, has attained self-mastery: in this position there remains only a subtle hindrance of wisdom, for which reason he is not yet fully self-mastering — and it is to counteract this hindrance that the buddha-ground is spoken of. Again, it is like a child carried within the womb: the bodhisattva's ten grounds are just the same, since every ground still has its hindrance. Just as when the child is born, so too is it when the buddha-ground is attained, since the matter is then brought to its ultimate completion. And again, just as when a child is born its faculties become fully aware, so too is it with a buddha, whose wisdom becomes clear and fully aware with respect to every object-realm. The womb has ten periods: first, the period of the kalala body; second, the period of the arbuda body; third, the period of the peśī body; fourth, the period of the ghana, or solid, body; fifth, the period of the body resembling a form; sixth, the period of the body resembling its eventual nature; seventh, the period of the body with karmic movement; eighth, the period of the fully-formed body — within which there are three further stages: the period when the faculties are fully formed, the period when the marks distinguishing male and female are fully formed, and the period when the extended, major marks are all fully formed. These ten periods are analogous to the ten grounds in just this way.

"Sons of the Buddha, I have never seen any world-system of any buddha in which the tathāgatas do not praise and teach these ten bodhisattva grounds" — this makes manifest this supreme Dharma, so as to cause the assembly gathered at this time to long for it all the more. "The world-system of a buddha" is that within which a buddha is accomplished, comparable to a rice field; going forth to perform a buddha's deeds is also called "a buddha's world-system." "Praise and teach" is of two kinds: first, teaching for the sake of scriptural transmission; second, teaching for the sake of realization. "Mahāsattva" has three kinds of greatness: first, greatness of vow; second, greatness of practice; third, greatness of benefiting sentient beings. "Supreme and sublime Dharma" means that, among every Dharma-gate, it is the most excellent. "Radiant light" means that this Mahāyāna dharma illumines and outshines every other Dharma-gate. "Dharma-gate" means that it is named as a dharma. "The distinguishing of the matter of the ten grounds" makes manifest the dharma known by worldly wisdom. "This matter is inconceivable — namely, the wisdom of the bodhisattva-mahāsattvas at every ground" makes manifest supramundane wisdom, since it is not the wisdom that discriminates the grounds by worldly means that is able to accomplish a bodhisattva's pure path. This concludes the section of the outline; what is the section of request?