The Vimalā Samādhi and the Great Jewel Lotus-Throne

Commentary: A bodhisattva, within the [first] nine grounds, has already purified buddha-lands and taught and transformed sentient beings; within this Tenth Ground, he cultivates practice so that wisdom and awakening themselves are brought to fulfillment — this is why it surpasses the ground before it. Within this ground there are eight distinct divisions: first, the division of accomplishing the skillful means that fulfill this ground; second, the division of attaining the fulfillment of samādhi; third, the division of attaining the reception of investiture; fourth, the division of entering the great exhaustion; fifth, the division explaining the ground's own name; sixth, the division of spiritual powers unsurpassed and surpassed; seventh, the division of the ground's own images; and eighth, the division of the ground's own benefits. What, then, is the division of accomplishing the skillful means that fulfill this ground?

Sūtra: At that time the bodhisattva Vajragarbha said: Son of the Buddha! Should a bodhisattva, through immeasurable wisdom and well-observing wisdom such as this, all the way to the Ninth Bodhisattva Ground's own well-selecting wisdom, well fulfill the pure and undefiled dharmas, gather in boundless dharmas that assist the path, well gather in wisdom of great merit, widely practice supreme great compassion, widely know the world's own distinctions, penetrate deeply into the thicket of sentient beings' own realm, mindfully accord with and enter the tathāgatas' own realm of practice, and penetrate deeply, advancing toward the tathāgatas' own strength, fearlessness, and unshared buddha-dharmas — he is then called one who has attained the ground of receiving investiture in the wisdom of all modes, the wisdom of omniscience.

Commentary: Here, the division of accomplishing the skillful means that fulfill this ground should be understood as the activity of well-selecting wisdom running from the First Ground through the Ninth. As the sūtra says, "son of the Buddha! Should a bodhisattva, through immeasurable wisdom and well-observing wisdom such as this, all the way to the Ninth Bodhisattva Ground's own well-selecting wisdom." This well-selecting wisdom has seven marks. First, because of well-cultivated practice, there are three clauses — as the sūtra says, "well fulfill the pure and undefiled dharmas," "gather in boundless dharmas that assist the path," "well gather in wisdom of great merit." These clauses should be understood as explaining one another in sequence. Second, because it pervasively accords with benefiting himself and benefiting others — as the sūtra says, "widely practice supreme great compassion." Third, because it causes buddha-lands to become pure — as the sūtra says, "widely know the world's own distinctions." Fourth, because it teaches and transforms sentient beings — as the sūtra says, "penetrate deeply into the thicket of sentient beings' own realm." Fifth, because of well understanding — as the sūtra says, "mindfully accord with and enter the tathāgatas' own realm of practice." The tathāgatas' own realm is the dharma of true suchness. Sixth, because of never being satiated — as the sūtra says, "penetrate deeply, advancing toward the tathāgatas' own strength, fearlessness, and unshared buddha-dharmas." Seventh, because the ground is exhausted and entry is reached — as the sūtra says, "he is then called one who has attained the ground of receiving investiture in the wisdom of all modes, the wisdom of omniscience." In this way, the division of accomplishing the skillful means that fulfill this ground within the Tenth Ground has now been explained. What, then, is the division of attaining the fulfillment of samādhi?

Sūtra: Son of the Buddha! A bodhisattva who, according with and practicing wisdom such as this, attains entry into the ground of receiving investiture, at once attains what is named the bodhisattva's Vimalā — "Stainless" — samādhi, and it manifests before him: named the samādhi of entering the distinctions of the dharma-realm, named the samādhi of adorning the site of enlightenment, named the samādhi of the light of every kind of flower, named the samādhi of the treasury of the ocean, named the samādhi of the ocean's own accomplishment, named the samādhi of the vastness of the realm of space, named the samādhi of well-selecting the nature of every dharma, named the samādhi that accords with every sentient being's own mental activity, and named the samādhi of every buddha manifesting before the bodhisattva who abides — and this too manifests before him; such as these, ten asaṃkhyeya hundred-thousand foremost gateways of samādhi, all manifest before him at once. This bodhisattva enters entirely into every one of these samādhis, well knowing the skillful means of samādhi, all the way to the correct reception accomplished through samādhi. This bodhisattva, extending even to ten asaṃkhyeya hundred-thousand samādhis, attains a final samādhi, named the bodhisattva's samādhi of receiving the supreme investiture of the wisdom of omniscience, and it manifests before him.

Commentary: Attaining the fulfillment of samādhi means that the Vimalā samādhi and the rest, together with their whole retinue, manifest before him. The Vimalā samādhi is so named because it is free of the defilement of affliction. "And it manifests before him" means that, without exerting any effort, it manifests before him of itself. This Vimalā samādhi further comprises nine samādhis, which should be understood as freedom from eight kinds of defilement. First, the taintlessness of entering the hidden — as the sūtra says, "named the samādhi of entering the distinctions of the dharma-realm." Second, the taintlessness of drawing near — as the sūtra says, "named the samādhi of adorning the site of enlightenment." Third, the taintlessness of emitting light — as the sūtra says, "named the samādhi of the light of every kind of flower." Fourth, the taintlessness of dhāraṇī — as the sūtra says, "named the samādhi of the treasury of the ocean." Fifth, the taintlessness of arousing spiritual powers — as the sūtra says, "named the samādhi of the ocean's own accomplishment." Sixth, the taintlessness of purifying buddha-lands, having two clauses, since it is boundless correct contemplation — as the sūtra says, "named the samādhi of the vastness of the realm of space" and "named the samādhi of well-selecting the nature of every dharma." Seventh, the taintlessness of transforming sentient beings — as the sūtra says, "named the samādhi that accords with every sentient being's own mental activity." Eighth, the taintlessness of correct enlightenment, since, at the moment of accomplishing bodhi, every buddha manifests before him, mutually knowing one another — as the sūtra says, "named the samādhi of every buddha manifesting before the bodhisattva who abides, and this too manifests before him." As for "named the bodhisattva's samādhi of receiving the supreme investiture of the wisdom of omniscience, and it manifests before him" — this is because the wisdom of omniscience is without discrimination, and the wisdom of omniscience's own equality is itself the receiving of investiture. "Well knowing the skillful means of samādhi, all the way to the correct reception accomplished through samādhi" manifests, in this way, the matter of samādhi's own fulfillment. In this way, the division of attaining the fulfillment of samādhi within the Tenth Ground has now been explained. What, then, is the division of attaining the reception of investiture?

Sūtra: The moment this samādhi manifested before him, there emerged a great jewel lotus-throne-king, its circumference equal to ten asaṃkhyeya hundred-thousand trichiliocosms, adorned throughout with every kind of jewel set one within another, surpassing the objects of every worldly realm, born from supramundane roots of goodness, accomplished through the realm of the illusory nature of every dharma. Its light universally illumined the entire dharma-realm, surpassing the objects possessed by every heaven. Great beryl and maṇi-jewels formed its stalk; sandalwood-kings beyond all measure formed its calyx; great carnelian formed its stamens; and Jambūnada gold formed its petals. The very body of the flower held boundless light, every kind of jewel set one within another inside it. Boundless jewel-nets spread over and covered it above, and it was filled with a retinue of lotus flowers equal in number to the fine motes of dust within ten trichiliocosms. Having thus accomplished and become complete in all these marks, at that time the bodhisattva's own body, sublime and wondrous, was fit for this flower-throne. This bodhisattva, through the power of the samādhi of receiving the supreme investiture of the wisdom of omniscience, at once found his body seated upon the great jewel lotus-throne-king. When this bodhisattva sat upon the great jewel lotus-throne-king, at that time, upon the lotus-thrones belonging to the great jewel lotus-throne-king's own retinue, there were bodhisattvas present throughout, each and every bodhisattva seated upon his own lotus-throne, encircling that great bodhisattva. Each and every one of these bodhisattvas attained tens of hundreds of thousands of samādhis, and, with a single mind, reverently gazed up at the great bodhisattva.

Commentary: Here, attaining the reception of investiture should be understood through six matters: according with what sort of throne, according with what sort of bodily measure, according with what sort of retinue, according with what sort of mark, according with what sort of source of emergence, according with what position is attained, and according with what is thus said. Here, the seat itself has ten marks. First, the mark of arising — as the sūtra says, "the moment this samādhi manifested before him, there emerged a great jewel lotus-throne-king." Second, the mark of measure — as the sūtra says, "its circumference equal to ten asaṃkhyeya hundred-thousand trichiliocosms." Third, the mark of excellence — as the sūtra says, "adorned throughout with every kind of jewel set one within another." Fourth, the mark of ground — as the sūtra says, "surpassing the objects of every worldly realm." Fifth, the mark of cause — as the sūtra says, "born from supramundane roots of goodness." Sixth, the mark of accomplishment — as the sūtra says, "accomplished through the realm of the illusory nature of every dharma." Seventh, the mark of ultimate meaning — as the sūtra says, "its light well illumining the entire dharma-realm." "Well illumining" is named correct contemplation. Eighth, the mark of merit, since it surpasses every heaven — as the sūtra says, "surpassing the objects possessed by every heaven." Ninth, the mark of its own embodiment — the stalk, the calyx, and the rest — as the sūtra says, "great beryl and maṇi-jewels formed its stalk," and so on. Tenth, the mark of being complete in adornment — as the sūtra says, "the very body of the flower held boundless light, every kind of jewel set one within another inside it, and boundless jewel-nets spread over and covered it above." As for according with what sort of bodily measure: the body was fitted to the flower-throne — as the sūtra says, "at that time the bodhisattva's own body, sublime and wondrous, was fit for this flower-throne," and so on. As for according with what sort of retinue: within this seat, the bodhisattvas of the great jewel lotus-throne-king's own retinue abide — as the sūtra says, "at that time, the great jewel lotus-throne-king's own retinue," and so on.

Sūtra: This bodhisattva, having ascended the great jewel lotus-throne-king, together with the bodhisattvas of his retinue seated upon their own lotus-thrones, having entered samādhi — at that time, every world throughout the ten directions shook greatly, and every evil destiny came entirely to rest. Light universally illumined the entire dharma-realm, every world became entirely adorned and pure, and all beings came to see and hear the great assemblies of every buddha. Why is this so? Son of the Buddha! When this bodhisattva sat upon the great jewel lotus-throne-king, at once, from beneath his two feet, he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless hells throughout the ten directions, Avīci and the rest, extinguishing sentient beings' suffering and affliction. From his two knees he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless animals throughout the ten directions, extinguishing their suffering and affliction. From the wheel of his navel he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless hungry ghosts throughout the ten directions, extinguishing their suffering and affliction. From his left and right sides he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless human bodies throughout the ten directions, extinguishing their suffering and affliction. From his two hands he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless palaces of devas and asuras throughout the ten directions. From his two shoulders he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless śrāvakas throughout the ten directions. From the nape of his neck and his back he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless pratyekabuddhas throughout the ten directions. From his own face he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the boundless bodhisattvas throughout the ten directions, from those who had newly given rise to the bodhi-mind all the way to those who had attained the Ninth Ground. From the mark of the white curl between his brows he emitted ten asaṃkhyeya hundred-thousand rays of light, which, once emitted, universally illumined the bodies of boundless bodhisattvas throughout the ten directions who abide, having attained investiture, and every palace of Māra was concealed and no longer appeared. From the crown of his head he emitted rays of light equal in number to the fine motes of dust in ten asaṃkhyeya hundred-thousand trichiliocosms, which, once emitted, universally illumined the great assemblies of every buddha throughout the ten directions, encircling every world ten times over, abiding within the realm of space and forming a great platform, a wheel-net of light, named Lofty Great Light, performing a great act of offering, making offerings to every buddha. Offerings such as these — compared to the offerings made to the buddhas by every bodhisattva from the one who has newly given rise to the bodhi-mind all the way to the one who has attained the Ninth Ground — a hundredth part does not equal them, a thousandth part does not equal them, a hundred-thousandth part does not equal them, a hundred-thousand-niyuta-th part does not equal them, a koṭi-th part does not equal them, a hundred-koṭi-th part does not equal them, a thousand-koṭi-th part does not equal them, a hundred-thousand-koṭi-th part does not equal them, a hundred-thousand-koṭi-niyuta-th part does not equal them, all the way to being beyond what number or simile can reach. This great platform, this wheel-net of light, surpasses every implement of offering possessed throughout the worlds of the ten directions — flowers, incense, powdered incense, burning incense, anointing incense, scattered incense, flower-garlands, garments, jeweled canopies, banners and pennants, every kind of jeweled necklace, and maṇi-jewels — surpassing the objects of every worldly realm, since it is born from supramundane roots of goodness. Above each and every one of the buddhas' great assemblies, it rains down every kind of jewel, just like a great rain. Should any sentient being become aware of an offering such as this, he should know that he is certain never to turn back from the unsurpassed great path. Once these rays of light had rained down this great offering in this way, every one of these rays of light universally illumined the great assemblies of every buddha throughout the ten directions, encircling every world ten times over, and entered beneath the feet of every buddha. At that time, these buddhas and these great bodhisattvas came to know that, within a certain world, a certain bodhisattva, practicing the bodhisattva path in this way, had accomplished the bodhisattva's own attainment of the ground of investiture. And moreover, son of the Buddha! At once, boundless bodhisattvas throughout the ten directions, all the way to those abiding in the Ninth Ground, all came and encircled him, arranging a great offering, gazing up at him with a single mind, and each attained tens of hundreds of thousands of samādhis. From the chest of these bodhisattvas who have attained the ground of investiture — a chest adorned with merit, marked with the vajra svastika — there emerged a single great ray of light, named Vanquishing the Enmity of Māra, having ten asaṃkhyeya hundred-thousand rays of light as its own retinue, which, once emitted, universally illumined boundless worlds throughout the ten directions, manifesting boundless spiritual power, and this light, too, entered into that great bodhisattva's own chest, adorned with merit and marked with the vajra svastika. Once this light had vanished, this bodhisattva at once attained a hundred thousand-fold, ever-increasing power of great strength, merit, and wisdom, and it manifested before him.

Commentary: As for according with what sort of mark — the mark of every world's own shaking, and the rest — as the sūtra says, "this bodhisattva, having ascended the great jewel lotus-throne-king," all the way to "all came to see and hear the great assemblies of every buddha." As for according with what sort of source of emergence — this is by means of the emission of light. Furthermore, light should be understood as having three kinds of function: first, the function of benefiting; second, the function of awakening; and third, the function of subduing. As the sūtra says, "why is this so? Son of the Buddha! When this bodhisattva sat upon the great lotus-throne-king, at once, from beneath his two feet, he emitted ten asaṃkhyeya hundred-thousand rays of light," all the way to "...merit and wisdom, and it manifested before him." "Certain never to turn back from the unsurpassed great path" means the meaning of certainty within the ground. There is, further, a different meaning: certain never to be heedless, since the mind is resolved upon what is done. As for "a chest adorned with merit, marked with the vajra svastika" — within the bodhisattva's own chest there is the mark of the vajra svastika, adorned with merit, named the one without compare.