大寶積經 Mahāratnakūṭa Sūtra
T11n0310_015
淨居天子會
Śuddhâvāsa Deva Sūtra 淨居天子 / The Godling Pure Abode (Discourse on Dreams)
西晉三藏竺法護譯
Translated from the Chinese version of Dharmarakṣa,
如是我聞：
Thus have I heard:
一時佛住王舍城耆闍崛山中，與大菩薩比丘眾六萬人俱，皆悉住於阿耨多羅三藐三菩提，其諸聲聞眾所知識。爾時世尊於中食後入於三昧，此三昧威神力故，震動三千大千世界。時諸釋梵天、護世四王等來詣佛所，到已頭面禮足，在一面立合掌向佛。以此三昧威神力故，爾時淨居天歡喜天子、善歡喜天子、大歡喜天子、賢歡喜天子、善受天子，兜率陀天、自在天、大自在天，一切諸天大眾，淨居天等，各詣世尊所，頭面禮足，在於一面一心而住。
At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near Rājagṛha, accompanied by a great assembly of sixty thousand bodhisattva monks, all of whom had attained anuttara-samyak-saṃbodhi and were well-known among the śrāvakas. At that time, after the midday meal, the World-Honored One entered into samādhi. By the power of this samādhi, the three thousand great thousand world-systems shook. Then Śakra, Brahmā, and the Four Heavenly Kings came to where the Buddha was. Upon arrival, they bowed their heads at the Buddha's feet, stood to one side with palms joined, and faced the Buddha. By the power of this samādhi, at that time the gods of the Pure Abode - Joyous God, Good Joyous God, Great Joyous God, Virtuous Joyous God, and Good Receiver God - along with the gods of Tuṣita Heaven, the gods of Self-Mastery Heaven, the gods of Great Self-Mastery Heaven, and all the great assemblies of gods, including those of the Pure Abode, each came to where the World-Honored One was, bowed their heads at his feet, stood to one side, and remained with one-pointed minds.
[0080c26] 爾時淨居天眾白世尊言：「大德世尊！菩薩所行相貌，攝受諸法，過去諸佛之所說者，唯願演說分別顯示，為利益安樂多眾生故，憐愍世間利安天人。為未來諸菩薩，於如來般涅槃後，聞此法者生欲樂心，於阿耨多羅三藐三菩提如實自知，不生疑悔，究竟安住不放逸行，值遇於苦不生退轉。」時淨居天眾及兜率陀天，向於世尊說是語已默然而住。
At that time, the assembly of Pure Abode gods addressed the World-Honored One, saying: "Great Virtuous World-Honored One! We pray that you will expound and distinguish the characteristics and practices of bodhisattvas, and the methods by which they encompass all dharmas, as explained by past Buddhas. Please do this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare and happiness of gods and humans. For the sake of future bodhisattvas who, after the Tathāgata's parinirvāṇa, upon hearing these teachings will give rise to joyful aspiration, will know with certainty their progress towards anuttara-samyak-saṃbodhi, will not give rise to doubt or regret, will ultimately abide in non-negligent practice, and when encountering suffering will not retreat." Having spoken these words to the World-Honored One, the assembly of Pure Abode gods and the gods of Tuṣita Heaven remained silent.
[0081a05] 時有天子名金剛摧，為諸天眾請於世尊，而說偈言：
At that time, there was a god named Vajra Crusher who, on behalf of the assembly of gods, made a request to the World-Honored One in verse:
百福德滿故問此， 人天敬愛故問此， 住不放逸故問此， 多眾醫王故問此。
For the sake of those with a hundred merits, we ask this, For those loved by gods and humans, we ask this, For those who dwell in non-negligence, we ask this, For the king of physicians to many, we ask this.
無過法句願顯說， 諸音最勝世明慧， 能斷百千諸疑悔， 能放眾明故問此。
We pray you expound the unsurpassed Dharma phrases, O Supreme One of all voices, world-illuminating wisdom, Who can cut through hundreds of thousands of doubts, Who can emit many lights, for this we ask.
猶日能破諸黑闇， 如月淨明除欝蒸， 於怨於親生平等， 難忍能忍猶如地，
Like the sun breaking through dark clouds, Like the moon's pure light dispelling oppressive heat, Treating friend and foe with equanimity, Enduring the unendurable like the earth,
亦如淨水洗塵垢， 如火能燒煩惱網， 三有意淨故問此， 無礙智辯望宣說。
Like pure water washing away dust and dirt, Like fire burning the net of afflictions, For purifying the mind in the three realms, we ask this, We hope you will expound with unobstructed eloquence.
如醫療治眾生病， 如毘沙門多財寶， 賑給窮下貧苦者， 如雲能滅三種熱。
Like a physician treating the illnesses of beings, Like Vaiśravaṇa with abundant treasures, Relieving the poor and suffering below, Like clouds extinguishing the three kinds of heat.
是句最勝唯願說， 若破煩惱眾苦箭， 煩惱眾垢姦諂詐， 善能調伏施安樂，
These supreme phrases, we pray you speak, To break the arrows of afflictions and myriad sufferings, The defilements of afflictions, deceit and flattery, Skillfully subduing and bestowing peace and joy,
念眾生故故問此。 慚愧明慧念堅固， 大尊無姦離諂曲， 無相德聚故問此。
For the sake of beings, we ask this. With shame, wisdom, mindfulness, and firm resolve, Great Honored One without deceit or crookedness, For the sake of the formless aggregates of virtue, we ask this.
瞋恚怨嫌永寂滅， 於諸眾生安樂忍， 和顏悅色視眾生， 常以歡喜先意語。
With anger, resentment, and hostility forever pacified, Patient and at ease with all beings, Gazing upon beings with a joyful countenance, Always speaking first with words of gladness.
於諸眾生親友想， 度諸眾生至彼岸， 合十指爪一心請， 十力善逝眾生寶。
Regarding all beings as friends and kin, Ferrying beings across to the other shore, With ten fingers joined, single-mindedly we request, O Ten-Powered Well-Gone One, Jewel of Beings
唯願時說斷眾疑， 天人聞此道行已， 見於第一諸相貌， 使彼得知大丈夫。」
We pray you speak now to dispel all doubts, So that gods and humans, hearing of these practices, May see the foremost characteristics, And come to know the Great Man."
[0081a27] 爾時世尊告金剛摧菩薩摩訶薩言：「金剛摧！汝諦聽，善思念之，當為汝說所有相貌，使菩薩摩訶薩得知如是。」
At that time, the World-Honored One said to the Bodhisattva Mahāsattva Vajra Crusher: "Vajra Crusher! Listen carefully and remember well. I will explain to you the characteristics by which bodhisattva mahāsattvas can know these things."
[0081a29] 大德金剛摧菩薩言：「我聽受是因緣。」
The Virtuous Bodhisattva Vajra Crusher said: "I will listen and receive these teachings."
[0081b01] 世尊作如是言：「有百八相，金剛摧！菩薩乘人應當知。何等為百八？夢中所見，已有夢見如來身共語見妙身；復次夢見如來默然；復次夢見如來覆頭坐；復次夢見如來背坐；復次夢見如來身紅色；復次夢見如來彩色畫身；復次夢見如來去；復次夢見如來為他說法；復次夢見如來神通虛空中行；復次夢見如來般涅槃；復次夢見闍維如來身；復次夢得如來舍利；復次夢得如來髮；復次夢見如來未曾見塔；復次夢見如來寶莊嚴塔；復次夢見如來神通塔；復次夢見如來光；復次夢聞如來聲不見身；復次夢見如來身；復次自夢見花鬘香塗覆如來上；復次自夢見如來著垢膩衣；復次自夢聞未曾聞法；復次自夢為人說未曾聞法，寤已無所顯示乃至不念，又見未曾見法師；復次自夢坐法座為他說法；復次自夢得無畏；復次自夢見道場；復次夢見如來經行；復次夢見如來轉法輪；復次夢見如來般涅槃塔；復次夢得如來衣；復次夢得如來鉢；復次夢獨見一如來；復次夢見如來多人圍繞；復次夢見如來蓋；復次夢見如來革屣；復次夢見如來坐；復次自夢與如來食；復次自夢與如來衣；復次自夢與如來花；復次自夢入山；復次自夢裸形；復次自夢四維行；復次自夢見未曾方；復次自夢濁水中行；復次自夢見雲雨；復次夢見地旋；復次自夢在豺狼野干中行；復次自夢病；復次自夢墮山無所依仗；復次自夢被縛將殺；復次自夢刀劍中行；復次自夢虛空中行；復次自夢手捉炬火；復次夢見菩薩踰宮出城；復次自夢得經；復次自夢聞陀羅尼聲；復次自夢聞三昧聲；復次自夢聞方廣經聲；復次夢某甲法師聲；復次自夢夢中得偈；復次自夢夢中得經說；復次自夢聞法藏聲；復次自夢聞他方世界如來名；復次自夢聞他方世界某甲菩薩名；復次自夢入海去；復次自夢集寶；復次自夢在須彌山頂；復次自夢上山；復次自夢上到山頂；復次自夢上樹；復次自夢見龍象；復次自夢乘龍象；復次自夢乘馬；復次自夢發真實誓願；復次自夢見果樹；復次自夢見花樹；復次自夢見未曾見城；復次自夢見阿耨大池；復次自夢見天子；復次自夢見龍；復次自夢見餘閻浮提去；復次自夢見著白衣；復次自夢寶鬘在頭；復次自夢見花鬘在頭；復次自夢取散花；復次自夢打鼓餘人作樂；復次自夢見日蝕月蝕；復次自夢以不淨自塗；復次自夢作王；復次自夢作王輔相在大眾中行；復次自夢乘乘往園林中去；復次自夢見未曾見方土聚落僧坊房舍人眾；復次自夢得蓋；復次自夢為多人說法；復次自夢入聚落；復次自夢施繫橋梁；復次自夢集船；復次自夢見雲雷電；復次自夢得力著鎧仗；復次自夢得器物；復次自夢示眾生道；復次自夢入園林中；復次自夢見眾穀聚；復次自夢治眾生病；復次自夢受記聲；復次自夢覺道；復次自夢得滿瓶。如是金剛摧！是名百八相。
The World-Honored One spoke thus: "There are one hundred and eight characteristics, Vajra Crusher, that those who follow the bodhisattva vehicle should know. What are these one hundred and eight? They are what is seen in dreams: First, dreaming of seeing the Tathāgata's body and conversing with him, seeing his wondrous form; next, dreaming of seeing the Tathāgata silent; next, dreaming of seeing the Tathāgata sitting with covered head; next, dreaming of seeing the Tathāgata sitting with his back turned; next, dreaming of seeing the Tathāgata's body as red in color; next, dreaming of seeing the Tathāgata's body painted in various colors; next, dreaming of seeing the Tathāgata walking; next, dreaming of seeing the Tathāgata teaching others; next, dreaming of seeing the Tathāgata using supernatural powers to walk through the air; next, dreaming of seeing the Tathāgata entering parinirvāṇa; next, dreaming of cremating the Tathāgata's body; next, dreaming of obtaining the Tathāgata's relics; next, dreaming of obtaining the Tathāgata's hair; next, dreaming of seeing a stūpa of the Tathāgata never seen before; next, dreaming of seeing a stūpa of the Tathāgata adorned with jewels; next, dreaming of seeing a stūpa of the Tathāgata with supernatural powers; next, dreaming of seeing the Tathāgata's light; next, dreaming of hearing the Tathāgata's voice without seeing his body; next, dreaming of seeing the Tathāgata's body; next, dreaming of oneself offering garlands of flowers and perfumed ointments to cover the Tathāgata; next, dreaming of seeing the Tathāgata wearing soiled robes; next, dreaming of hearing teachings never heard before; next, dreaming of teaching others dharmas never heard before, but upon waking being unable to recall or explain anything; also seeing a Dharma teacher never seen before; next, dreaming of oneself sitting on the Dharma seat teaching others; next, dreaming of gaining fearlessness; next, dreaming of seeing the bodhimaṇḍa; next, dreaming of seeing the Tathāgata walking; next, dreaming of seeing the Tathāgata turning the wheel of Dharma; next, dreaming of seeing the stūpa of the Tathāgata's parinirvāṇa; next, dreaming of obtaining the Tathāgata's robe; next, dreaming of obtaining the Tathāgata's bowl; next, dreaming of seeing only one Tathāgata; next, dreaming of seeing the Tathāgata surrounded by many people; next, dreaming of seeing the Tathāgata's parasol; next, dreaming of seeing the Tathāgata's sandals; next, dreaming of seeing the Tathāgata sitting; next, dreaming of oneself offering food to the Tathāgata; next, dreaming of oneself offering robes to the Tathāgata; next, dreaming of oneself offering flowers to the Tathāgata; next, dreaming of oneself entering a mountain; next, dreaming of oneself naked; next, dreaming of walking in the four directions; next, dreaming of seeing an unfamiliar place; next, dreaming of walking through muddy water; next, dreaming of seeing clouds and rain; next, dreaming of seeing the earth spin; next, dreaming of walking among jackals and wild dogs; next, dreaming of being ill; next, dreaming of falling from a mountain with nothing to hold onto; next, dreaming of being bound and about to be killed; next, dreaming of walking among swords; next, dreaming of walking through the air; next, dreaming of holding a torch in one's hand; next, dreaming of seeing a bodhisattva leaving the palace and the city; next, dreaming of obtaining scriptures; next, dreaming of hearing the sound of dhāraṇīs; next, dreaming of hearing the sound of samādhis; next, dreaming of hearing the sound of Vaipulya sūtras; next, dreaming of hearing the voice of a certain Dharma teacher; next, dreaming of obtaining verses within the dream; next, dreaming of obtaining sūtra expositions within the dream; next, dreaming of hearing the sound of the Dharma treasury; next, dreaming of hearing the names of Tathāgatas from other world-systems; next, dreaming of hearing the names of certain bodhisattvas from other world-systems; next, dreaming of entering the ocean; next, dreaming of gathering jewels; next, dreaming of being on the peak of Mount Sumeru; next, dreaming of ascending a mountain; next, dreaming of reaching a mountain peak; next, dreaming of climbing a tree; next, dreaming of seeing nāga-elephants; next, dreaming of riding nāga-elephants; next, dreaming of riding horses; next, dreaming of making sincere vows; next, dreaming of seeing fruit trees; next, dreaming of seeing flowering trees; next, dreaming of seeing an unfamiliar city; next, dreaming of seeing Lake Anavatapta; next, dreaming of seeing devaputras; next, dreaming of seeing nāgas; next, dreaming of going to another Jambudvīpa; next, dreaming of wearing white clothes; next, dreaming of a jeweled crown on one's head; next, dreaming of seeing a flower garland on one's head; next, dreaming of gathering scattered flowers; next, dreaming of beating drums while others play music; next, dreaming of seeing a solar or lunar eclipse; next, dreaming of smearing oneself with impurities; next, dreaming of becoming a king; next, dreaming of being a king's minister walking among a great assembly; next, dreaming of riding in a carriage to a park; next, dreaming of seeing unfamiliar lands, villages, monasteries, dwellings, and crowds of people; next, dreaming of obtaining a parasol; next, dreaming of teaching Dharma to many people; next, dreaming of entering a village; next, dreaming of building bridges; next, dreaming of gathering boats; next, dreaming of seeing clouds, thunder, and lightning; next, dreaming of obtaining strength and putting on armor; next, dreaming of obtaining vessels; next, dreaming of showing the path to beings; next, dreaming of entering a garden; next, dreaming of seeing piles of grain; next, dreaming of curing the illnesses of beings; next, dreaming of hearing the sound of receiving a prediction; next, dreaming of awakening to the path; next, dreaming of obtaining a full vase. Thus, Vajra Crusher, these are called the one hundred and eight characteristics.
[0081c28] 「若見如來覆頭坐者，是人見善知識修善說法因緣，為作留難，應以無礙心修集說法所須。此是說初相。復次金剛摧！夢中見如來背坐者，前為出家人作留難、為聽法人作留難，此人令常當敷施法座，勸多眾生聽法，如是得除業障。是七地初相，亦是從初地至七地處處地相。復次金剛摧！若夢見如來泥像，是菩薩初地相。是人曾毀呰說法師故，此人應於經像前、若如來塔前，以無礙心頂戴燈供養，如是用淨業障。
"If one dreams of seeing the Tathāgata sitting with covered head, this person sees good spiritual friends creating obstacles to the teaching of good Dharma. One should practice teaching with an unobstructed mind and gather the necessary requisites for teaching. This is the explanation of the first characteristic. Furthermore, Vajra Crusher, dreaming of seeing the Tathāgata sitting with his back turned indicates that one has previously created obstacles for monastics or for those listening to the Dharma. This person should constantly prepare Dharma seats and encourage many beings to listen to the Dharma. In this way, karmic obstacles will be purified. This is a characteristic of the seventh ground, and also a characteristic that appears in various places from the first to the seventh ground. Furthermore, Vajra Crusher, if a bodhisattva dreams of seeing a clay image of the Tathāgata, this is a characteristic of the first ground. This person has previously slandered Dharma teachers. They should, before sūtras or the Tathāgata's stūpa, with an unobstructed mind, offer lamps held above their head. In this way, they will purify their karmic obstacles."
[0082a09] 「復次金剛摧！菩薩夢中見如來畫像者，此菩薩是見五地中處處相。是人應以花香供養佛像，此是菩薩六地處處地見相。復次金剛摧！菩薩若夢中見如來行者，此人應勤修精進，當勤修受學讀誦，此是菩薩三地見相。此人常應法施，又應掃如來塔，破除憍慢以此淨業障。見餘菩薩詣如來所是何相？見如來向食之處，此是初地相。見如來向經行處，是第二地相。見如來向說法處，是第三地相。見如來默然坐，是第四地相。見如來靜處坐，此是五地相。見如來行唄者，是六地相。見如來疾走，是七地相。若見如來作神通，是八地相。見如來變化變化去者，是九地相。見如來行去迴顧共語說空，是十地相。
"Furthermore, Vajra Crusher, if a bodhisattva dreams of seeing a painted image of the Tathāgata, this bodhisattva is seeing characteristics that appear in various places in the fifth ground. This person should make offerings of flowers and incense to Buddha images. This is a characteristic that appears in various places in the sixth ground of bodhisattvas. Furthermore, Vajra Crusher, if a bodhisattva dreams of seeing the Tathāgata walking, this person should diligently practice vigor, should diligently practice receiving, studying, and reciting. This is a characteristic of the third ground of bodhisattvas. This person should always practice giving the Dharma and should also sweep the Tathāgata's stūpa. By breaking pride in this way, they will purify karmic obstacles. What characteristic is it to see other bodhisattvas going to where the Tathāgata is? Seeing the Tathāgata going to a place to eat is a characteristic of the first ground. Seeing the Tathāgata going to a place to walk is a characteristic of the second ground. Seeing the Tathāgata going to a place to teach Dharma is a characteristic of the third ground. Seeing the Tathāgata sitting silently is a characteristic of the fourth ground. Seeing the Tathāgata sitting in a quiet place is a characteristic of the fifth ground. Seeing the Tathāgata chanting is a characteristic of the sixth ground. Seeing the Tathāgata walking quickly is a characteristic of the seventh ground. If one sees the Tathāgata performing supernatural powers, it is a characteristic of the eighth ground. Seeing the Tathāgata going while transforming and re-transforming is a characteristic of the ninth ground. Seeing the Tathāgata walking, turning back to speak, and discussing emptiness is a characteristic of the tenth ground."
[0082a22] 「復次金剛摧！菩薩夢中自知為眾生說法不知所說，是第二地相。是人於如來般涅槃後毀呰說法師，不自知過。此人當求善知識供養，聽聞善法，不求其過，如是淨除業障。聞佛說施，是初地相。聞說戒是二地相，聞說忍是三地相，聞說精進是四地相，聞說禪是五地相，聞說般若慧是六地相，聞說大悲是七地相，聞說無礙是八地相，聞說三昧是九地相，聞說成就力是十地相。
"Furthermore, Vajra Crusher, if a bodhisattva dreams of knowing they are teaching Dharma to beings but does not know what they are saying, this is a characteristic of the second ground. In a previous life, after the Tathāgata's parinirvāṇa, this person slandered Dharma teachers without realizing their fault. This person should seek out and make offerings to good spiritual friends, listen to good Dharma, and not seek faults. In this way, they will purify karmic obstacles. Hearing the Buddha teach about giving is a characteristic of the first ground. Hearing teachings on morality is a characteristic of the second ground. Hearing teachings on patience is a characteristic of the third ground. Hearing teachings on diligence is a characteristic of the fourth ground. Hearing teachings on meditation is a characteristic of the fifth ground. Hearing teachings on prajñā wisdom is a characteristic of the sixth ground. Hearing teachings on great compassion is a characteristic of the seventh ground. Hearing teachings on non-obstruction is a characteristic of the eighth ground. Hearing teachings on samādhi is a characteristic of the ninth ground. Hearing teachings on the accomplishment of powers is a characteristic of the tenth ground.
[0082b03] 「復次金剛摧！菩薩夢中見如來虛空中神通行者，此是七地相聞受道記。此人常應修尊重默然，修習成就甚深忍，如是疾成正覺。見如來在虛空中是初地相，見如來食是第二地，見光是第三地，見說法是第四地，見現神通是第五住地，見入三昧是第六住地，見放光見如來虛空中行去是第七住地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata using supernatural powers to walk through the air, this is a characteristic of the seventh ground and hearing the prediction of attaining the path. This person should constantly practice reverent silence and cultivate the accomplishment of profound patience. In this way, they will quickly attain perfect enlightenment. Seeing the Tathāgata in the sky is a characteristic of the first ground. Seeing the Tathāgata eating is the second ground. Seeing light is the third ground. Seeing the teaching of Dharma is the fourth ground. Seeing the display of supernatural powers is the fifth ground of abiding. Seeing entering samādhi is the sixth ground of abiding. Seeing the emission of light and seeing the Tathāgata walking away through the sky is the seventh ground of abiding.
[0082b10] 「復次金剛摧！菩薩夢見如來般涅槃者，此人前謗法，出家諂曲求利。應勤供養三寶奉施說法之人，一心三時精進，如是以淨除業障。見前五地處處相。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata entering parinirvāṇa, this person has previously slandered the Dharma and, after becoming a monastic, sought gains through flattery and deception. They should diligently make offerings to the Three Jewels and give to those who teach the Dharma, practicing with single-minded diligence during the three periods of the day. In this way, they will purify their karmic obstacles. This is a characteristic that appears in various places in the first five grounds.
[0082b14] 「復次金剛摧！菩薩夢見闍維如來，是人口惡知識，見毀法隨喜。此菩薩初地，此人發菩提心不久，是人應於七日七夜中持燈，若說法人前、若如來塔前一心懺悔，於日中晝三時勸眾人聽法，以此淨除業障。
Furthermore, Vajra Crusher! If a bodhisattva dreams of cremating the Tathāgata, this person has evil spiritual friends and rejoices in seeing the Dharma defamed. This bodhisattva is in the first ground, and has not developed bodhicitta for long. This person should, for seven days and seven nights, hold a lamp and wholeheartedly repent either before a Dharma teacher or before a Tathāgata's stūpa. During the day, they should encourage people to listen to the Dharma three times. By doing this, they will purify their karmic obstacles.
[0082b19] 「復次金剛摧！菩薩夢中得如來舍利，此說菩薩三地。夢中親近如來，聞受記得度。夢住餘地得如來舍利。如是相得如來髮是初地，夢得如來爪是第二地，夢得舍利是第三地，夢得齒第四地，夢得牙第五地，夢得白毫第六地，夢得手第七地，夢得冠第八地，夢見闍維如來全身不散第九地，見如來全身第十地。
Furthermore, Vajra Crusher! When a bodhisattva dreams of obtaining the Tathāgata's relics, this indicates the third ground of bodhisattvas. Dreaming of being close to the Tathāgata and hearing the prediction of liberation. Dreaming of obtaining the Tathāgata's relics while abiding in other grounds. The characteristics are as follows:
Obtaining the Tathāgata's hair is the first ground
Dreaming of obtaining the Tathāgata's nails is the second ground
Dreaming of obtaining relics is the third ground
Dreaming of obtaining teeth is the fourth ground
Dreaming of obtaining fangs is the fifth ground
Dreaming of obtaining the white curl of hair between the eyebrows is the sixth ground
Dreaming of obtaining the hand is the seventh ground
Dreaming of obtaining the crown is the eighth ground
Dreaming of seeing the Tathāgata's whole body not scattered during cremation is the ninth ground
Seeing the Tathāgata's whole body is the tenth ground
[0082b26] 「復次金剛摧！菩薩夢見得如來髮不散，此是菩薩第九住地。夢佛前授菩提記，除生死業障。夢得在家時髮是初地，夢得出家時髮第二地，夢市中得髮說第三住，於城中得髮第四住，於城門中得說第五住，於外得第六地，於園觀中得第七地，於乘上得第八地，於虛空中得第九地，於三昧中得第十地。
Furthermore, Vajra Crusher! When a bodhisattva dreams of obtaining the Tathāgata's hair that does not scatter, this is the ninth ground of abiding for the bodhisattva. Dreaming of receiving the prediction of enlightenment before the Buddha eliminates the karmic obstacles of birth and death. Dreaming of obtaining hair while being a householder is the first ground. Dreaming of obtaining hair when leaving home is the second ground. Dreaming of obtaining hair in the marketplace is said to be the third abiding. Obtaining hair in the city is the fourth abiding. Obtaining it at the city gate is said to be the fifth abiding. Obtaining it outside is the sixth ground. Obtaining it in a garden is the seventh ground. Obtaining it while riding is the eighth ground. Obtaining it in empty space is the ninth ground. Obtaining it in samādhi is the tenth ground.
[0082c04] 「復次金剛摧！菩薩夢中見塔，此菩薩少業障、少許魔業，若親近善友，善解法忍得陀羅尼。此是一切十地相。見如來泥塔此說是菩薩初地，見石塔第二地，見石泥像說是第三住地，見欄楯塔第四住地，見石柱圍遶是說第五住地，見金覆塔是說第六住地，見寶塔是第七地，見鈴網覆塔是第八地，見若七地初見是覺魔業，若九地十地見是不顛倒見。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing a stupa, this bodhisattva has few karmic obstacles and very little demonic influence (māra-karman ‘Māra Karma’). If they associate with good friends, they will gain good understanding of the Dharma, patience, and obtain dhāraṇīs. This is a characteristic of all ten grounds.
Seeing a clay stupa of the Tathāgata is said to be the first ground of the bodhisattva.
Seeing a stone stupa is the second ground.
Seeing a stone and clay image is said to be the third ground of abiding.
Seeing a stupa with railings is the fourth ground of abiding.
Seeing stone pillars surrounding [a stupa] is said to be the fifth ground of abiding.
Seeing a gold-covered stupa is said to be the sixth ground of abiding.
Seeing a jeweled stupa is the seventh ground.
Seeing a stupa covered with a net of bells is the eighth ground.
If one sees [these characteristics] at the beginning of the seventh ground, it is awareness of the karmic influences of Māra.
If one sees [these characteristics] in the ninth and tenth grounds, it is an undistorted view.
[0082c11] 「復次金剛摧！菩薩夢中見如來莊嚴塔，不久覺菩提道，為諸天憶念。此是菩薩第八住。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing an adorned stupa of the Tathāgata, they will soon awaken to the path of bodhi and be remembered by the devas. This is the eighth abode of the bodhisattva.
[0082c13] 「復次金剛摧！菩薩夢中見如來神通塔，此生當淨業障。此是菩薩第八住地。若菩薩憶念此，應離惡知識，應初住修信，二住修智，三住地多修信解，四住地久修行，五住地修淨信解，六住地修平等心，七住地第一義解，第八住地修莊嚴佛土，第九住地授持，十住地住不顛倒。若住餘初住，當知是魔業。若七住人，不可欺誑、無巧方便。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing a stupa of the Tathāgata with supernatural powers, they will purify karmic obstacles in this life. This is the eighth ground of abiding for bodhisattvas. If a bodhisattva remembers this, they should:
Avoid evil friends
In the first abode, cultivate faith
In the second abode, cultivate wisdom
In the third ground, cultivate much faith and understanding
In the fourth ground, practice for a long time
In the fifth ground, cultivate pure faith and understanding
In the sixth ground, cultivate an equal mind
In the seventh ground, understand the ultimate truth
In the eighth ground, adorn Buddha lands
In the ninth ground, receive and uphold
In the tenth ground, abide without confusion
If one abides in other initial abodes, know that it is the work (karma) of Māra. Those in the seventh abode cannot be deceived and have no skillful means.
[0082c21] 「復次金剛摧！菩薩夢中聞如來聲不見形，是菩薩四地。以住自在地，破見佛地眾生出家、諂曲說法，此人應晝三時夜三時修淨心，如是淨除業障。
Furthermore, Vajra Crusher! If a bodhisattva dreams of hearing the Tathāgata's voice without seeing his form, this bodhisattva is in the fourth ground. By abiding in the ground of self-mastery, they break through seeing the Buddha's ground. For those beings who have left home life and teach the Dharma with flattery, this person should purify their mind three times during the day and three times during the night. In this way, they will purify karmic obstacles.
[0082c24] 「復次金剛摧！菩薩夢中供養如來，說是菩薩初地乃至九地，如是菩薩能成就陀羅尼，是菩薩諸佛所念。此菩薩應修平等心，如是疾成無上道。若夢住供養如來此說菩薩初地相，若坐與者是說二住地，若莊嚴與此說是三住地，共自眷屬與者是說四住地，與多人共與是說五住地，若與自眷屬及與多人共與是說六住地，一切莊嚴成就與是說七住地，若稱讚與是說八住地，若作神通與是說第九住地，覺一切魔事。
Furthermore, Vajra Crusher! When a bodhisattva dreams of making offerings to the Tathāgata, this is said to be from the first ground up to the ninth ground. Such a bodhisattva can accomplish dhāraṇīs and is remembered by all Buddhas. This bodhisattva should cultivate an equal mind, and in this way quickly attain the unsurpassed path.
If one dreams of standing while making offerings to the Tathāgata, this indicates the first ground of the bodhisattva.
If one is seated while giving, this indicates the second ground of abiding.
If one gives with adornments, this indicates the third ground of abiding.
If one gives together with one's retinue, this indicates the fourth ground of abiding.
If one gives together with many people, this indicates the fifth ground of abiding.
If one gives together with both one's own retinue and many people, this indicates the sixth ground of abiding.
If one gives with all adornments accomplished, this indicates the seventh ground of abiding.
If one gives while praising, this indicates the eighth ground of abiding.
If one gives while performing supernatural powers, this indicates the ninth ground of abiding.
One becomes aware of all demonic activities.
[0083a06] 「復次金剛摧！菩薩若夢中自見以花鬘香末栴檀供養如來塔，此是菩薩見初地五地處處地，是前少行檀波羅蜜。覺已憶念此相，生長施心此說是初地相，生長戒心說是二地，生長忍說是三地，生長精進是見四地，生長禪是見五地，生長無礙心疾遍一切不退轉地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves offering garlands of flowers, fragrant powders, and sandalwood to a Tathāgata stupa, this is a characteristic that appears in various places from the first to the fifth ground of the bodhisattva. This indicates that they have previously practiced little of the perfection of giving.
After awakening and remembering this sign:
Developing a mind of giving is a characteristic of the first ground
Developing a mind of morality is said to be the second ground
Developing patience is said to be the third ground
Developing diligence is seen in the fourth ground
Developing meditation is seen in the fifth ground
Developing an unobstructed mind that quickly pervades all non-regressing grounds
[0083a12] 「復次金剛摧！菩薩夢中見如來著垢膩衣，此菩薩多法障，是初地處處。見一向憎疾迴向緣是見初地，離憎愛迴向是見二地，若身見第三地，若心見是第四地，若夢中見是第五地，若成就菩薩，夢中少夢見受報。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata wearing soiled robes, this bodhisattva has many dharma obstacles, and this is seen in various places in the first ground. Seeing only hatred and aversion towards dedication is seeing the first ground. Being free from hatred and love in dedication is seeing the second ground. If seen with the body, it is the third ground. If seen with the mind, it is the fourth ground. If seen in a dream, it is the fifth ground. For accomplished bodhisattvas, they rarely dream of receiving karmic retribution.
[0083a17] 「復次金剛摧！菩薩夢聞未曾聞法，此菩薩曾供養多佛，多世中作說法師。此說見初地處處乃至七地。此如說修行，此疾覺菩提。若聞種種說是見初地，若有疑心猶欲更聽是見第二地，若聞已斷疑是見第三地，若聞說陀羅尼是見第四地，若聞說佛相者是見第五地，若聞第一義諦是見第六地，若聞說一切法，是見第七地。如是地地知。
Furthermore, Vajra Crusher! If a bodhisattva dreams of hearing teachings they have never heard before, this bodhisattva has made offerings to many Buddhas and has been a Dharma teacher for many lifetimes. This is seen in various places from the first ground up to the seventh ground. They practice according to what they have heard and quickly awaken to bodhi.
If they hear various teachings, this is seeing the first ground. If they have doubts but still want to listen more, this is seeing the second ground. If they hear and resolve doubts, this is seeing the third ground. If they hear teachings on dhāraṇīs, this is seeing the fourth ground. If they hear teachings on the characteristics of a Buddha, this is seeing the fifth ground. If they hear teachings on the ultimate truth, this is seeing the sixth ground. If they hear teachings on all dharmas, this is seeing the seventh ground. In this way, one should know each ground.
[0083a25] 「復次金剛摧！菩薩若夢中得未曾學法，學已不忘不失不見。若忘失，此菩薩前身為利養心不清淨心法施，今應以清淨供給攝取學人，以無諂曲心求一切物，供給說法學問人，以此淨除業障。若初地二地聞法不失是見初地，若覺失是見二地。此覺魔業業障。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining teachings they have never learned before, and after learning them, does not forget, lose, or fail to see them. If they do forget, this bodhisattva in a previous life gave teachings with an impure mind for the sake of gain. Now they should support and attract students with pure offerings, seek all things with a mind free from flattery, and provide for those who teach and study the Dharma. In this way, they will purify karmic obstacles.
If in the first and second grounds they hear the Dharma and do not lose it, this is seeing the first ground. If they realize they have lost it, this is seeing the second ground. This is awareness of the karmic influences of Māra and karmic obstacles.
[0083b02] 「復次金剛摧！菩薩夢中見未曾見法師，此菩薩為諸菩薩所憶念、少業障。覺已得見明此菩薩說，是六地初地。若說偈不說經是說初地，若說經是說二地，若說經說偈是說三地，若說種種是說四地，若說甚深是說五地，若說無礙是說六地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing a Dharma teacher they have never seen before, this bodhisattva is remembered by other bodhisattvas and has few karmic obstacles. Upon awakening, this bodhisattva gains clarity and is said to be in the initial stage of the sixth ground. If they recite verses but do not expound sutras, this indicates the first ground. If they expound sutras, this indicates the second ground. If they expound sutras and recite verses, this indicates the third ground. If they teach various subjects, this indicates the fourth ground. If they teach profound matters, this indicates the fifth ground. If they teach without obstruction, this indicates the sixth ground.
[0083b08] 「復次金剛摧！菩薩若夢中自夢在法座說法，此菩薩前身為佛敷法座，此菩薩是甚深法忍器，是見第八地初相。若夢樂說是說初地，若非樂說是說第二地，若忍樂說是說第三地，若無辯說是說第四地，若說凡夫界是說第五地，若說聲聞界是說第六地，若說菩薩界是說第七地，若說佛界是說第八地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of themselves sitting on the Dharma seat teaching the Dharma, this bodhisattva in a previous life prepared the Dharma seat for the Buddha. This bodhisattva is a vessel for profound Dharma patience, and this is seen as the initial characteristic of the eighth ground. If they dream of joyfully teaching, this indicates the first ground. If they dream of teaching without joy, this indicates the second ground. If they dream of patiently teaching with joy, this indicates the third ground. If they dream of teaching without eloquence, this indicates the fourth ground. If they dream of teaching about the realm of ordinary beings, this indicates the fifth ground. If they dream of teaching about the realm of śrāvakas, this indicates the sixth ground. If they dream of teaching about the realm of bodhisattvas, this indicates the seventh ground. If they dream of teaching about the realm of Buddhas, this indicates the eighth ground.
[0083b15] 「復次金剛摧！菩薩若夢中自知得無畏，此菩薩過一切業障，過八地見九地處處。若夢得無所畏，所說眾人樂聞，此菩薩是見初地。若夢得無畏說法得財，此菩薩見第二地。若得法利無畏，此菩薩見第三地。若見善知識無畏，此菩薩見第四地。若思善心無畏，此菩薩見第五地。若得身安樂無畏，此菩薩見第六地。若心樂無畏，此菩薩見第七地。若得通無畏，此菩薩是見第八地。若得記無畏，此菩薩見第九地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of knowing they have gained fearlessness, this bodhisattva has transcended all karmic obstacles and has gone beyond the eighth ground, seeing the ninth ground in various places. If they dream of gaining fearlessness and what they say is gladly heard by people, this bodhisattva is seeing the first ground. If they dream of fearlessly teaching the Dharma and gaining wealth, this bodhisattva is seeing the second ground. If they gain fearlessness in Dharma benefits, this bodhisattva is seeing the third ground. If they see good spiritual friends without fear, this bodhisattva is seeing the fourth ground. If they think of good intentions without fear, this bodhisattva is seeing the fifth ground. If they gain physical comfort and fearlessness, this bodhisattva is seeing the sixth ground. If their mind is joyful and fearless, this bodhisattva is seeing the seventh ground. If they gain fearlessness in supernatural powers, this bodhisattva is seeing the eighth ground. If they gain fearlessness in receiving predictions, this bodhisattva is seeing the ninth ground.
[0083b25] 「復次金剛摧！菩薩若夢中見道場，此菩薩純善心向道不退轉，是十地處處見。若見道場不見樹，是說初地。若見樹不見菩薩，是說第二地。若見多樹圍繞，是說第三地。若見葉具足成就，此菩薩是說第四地。若見花葉具足，此菩薩見第五地。若見果成就，此菩薩見第六地。若見敷坐，此菩薩是見第七地。若見人圍繞，此菩薩是見第八地。若見龍圍繞，此菩薩見第九地。若見天圍繞散花聞歡喜聲，此菩薩見第十地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the bodhimaṇḍa (place of enlightenment), this bodhisattva has a purely good mind directed towards the path and is non-regressing. This is seen in various places in all ten grounds.
If they see the bodhimaṇḍa but no tree, this indicates the first ground.
If they see a tree but no bodhisattva, this indicates the second ground.
If they see many trees surrounding it, this indicates the third ground.
If they see leaves fully developed, this bodhisattva is said to be on the fourth ground.
If they see flowers and leaves fully developed, this bodhisattva is seeing the fifth ground.
If they see fruits fully developed, this bodhisattva is seeing the sixth ground.
If they see a seat spread out, this bodhisattva is seeing the seventh ground.
If they see people surrounding it, this bodhisattva is seeing the eighth ground.
If they see nāgas surrounding it, this bodhisattva is seeing the ninth ground.
If they see devas surrounding it, scattering flowers, and hear joyful sounds, this bodhisattva is seeing the tenth ground.
[0083c06] 「復次金剛摧！菩薩若夢中見如來經行，此菩薩應勤修精進、勤修法施，安慰眷屬不求其過。若菩薩是七地處處見。若見如來不淨地經行，此菩薩是初地。若見淨地經行，此菩薩見第二地。若見敷座經行，此菩薩是見第三地。若坐者，此菩薩見第四地。若見樹圍繞，此菩薩見第五地。若見散花，此菩薩見第六地。若見高座覆上者，此菩薩見第七地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata walking, this bodhisattva should diligently practice vigor, diligently practice giving the Dharma, comfort their retinue without seeking their faults. If the bodhisattva is in the seventh ground, this is seen in various places. If they see the Tathāgata walking on impure ground, this bodhisattva is in the first ground. If they see walking on pure ground, this bodhisattva sees the second ground. If they see walking on a spread seat, this bodhisattva is seeing the third ground. If seated, this bodhisattva sees the fourth ground. If they see trees surrounding, this bodhisattva sees the fifth ground. If they see scattered flowers, this bodhisattva sees the sixth ground. If they see a high seat covered above, this bodhisattva sees the seventh ground.
[0083c14] 「復次金剛摧菩薩！若菩薩夢中見如來轉法輪，此菩薩是不退轉，是七地初地，見處處地淨無業障。若見座，是菩薩是見初地。若見敷座，是菩薩是見二地。若見敷雜色座，是菩薩見三地。若見散花於座，此菩薩是見四地。若見種種寶覆蓋高座，此菩薩是見五地。若聞空中歌頌稱歎聲，此菩薩是見六地。若見白蓋以寶網覆上，此菩薩見十地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata turning the wheel of Dharma, this bodhisattva is non-regressing and is in the initial stage of the seventh ground, seeing purity without karmic obstacles in various grounds. If they see a seat, this bodhisattva is seeing the first ground. If they see a spread seat, this bodhisattva is seeing the second ground. If they see a seat spread with various colors, this bodhisattva is seeing the third ground. If they see flowers scattered on the seat, this bodhisattva is seeing the fourth ground. If they see various jewels covering a high seat, this bodhisattva is seeing the fifth ground. If they hear songs of praise in the sky, this bodhisattva is seeing the sixth ground. If they see a white canopy covered with a jeweled net above, this bodhisattva sees the tenth ground.
[0083c22] 「復次金剛摧菩薩！若菩薩夢中見如來般涅槃塔，此菩薩是初地八地處處見，近無上道、少於業障。若見塵土坌塔，此菩薩是見初地。若見淨無塵者，是菩薩見二地。若上生草，此菩薩是見三地。若見青草覆上，此菩薩是見四地。若見種種雜花樹圍遶，此菩薩是見五地。若見花果樹圍遶覆上，此菩薩是見第六地。若見種種雜姓眾生圍繞，此菩薩是見七地。若見幢蓋聚集，此菩薩是見八地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata's parinirvāṇa stupa, this bodhisattva is seen in various places from the first to the eighth ground, close to the unsurpassed path and with few karmic obstacles. If they see a dust-covered stupa, this bodhisattva is seeing the first ground. If they see it clean without dust, this bodhisattva is seeing the second ground. If grass is growing on top, this bodhisattva is seeing the third ground. If they see green grass covering it, this bodhisattva is seeing the fourth ground. If they see various mixed flower trees surrounding it, this bodhisattva is seeing the fifth ground. If they see flower and fruit trees surrounding and covering it, this bodhisattva is seeing the sixth ground. If they see various mixed groups of people surrounding it, this bodhisattva is seeing the seventh ground. If they see banners and canopies gathered, this bodhisattva is seeing the eighth ground.
[0084a02] 「復次金剛摧菩薩！若菩薩夢中得如來衣，此菩薩是見初地八地處處地相，此菩薩應勤修成就念佛智。此菩薩少於業障。若得如來垢膩衣，此菩薩是見初地相。若得如來淨衣，是見二地。若得如來染衣，此菩薩是見三地相。若得如來打衣，此菩薩是見四地相。若得如來放光衣，此菩薩是見五地相。若得如來一衣，此菩薩是見六地相。若得如來三衣，此菩薩是七地相。精進相、不精進相除魔業，是菩薩有疑。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of obtaining the Tathāgata's robe, this bodhisattva is seeing characteristics of various places from the first to the eighth ground. This bodhisattva should diligently cultivate and accomplish the wisdom of Buddha-remembrance. This bodhisattva has few karmic obstacles.
If they obtain the Tathāgata's soiled robe, this bodhisattva is seeing a characteristic of the first ground.
If they obtain the Tathāgata's clean robe, this is seeing the second ground.
If they obtain the Tathāgata's dyed robe, this bodhisattva is seeing a characteristic of the third ground.
If they obtain the Tathāgata's beaten robe, this bodhisattva is seeing a characteristic of the fourth ground.
If they obtain the Tathāgata's light-emitting robe, this bodhisattva is seeing a characteristic of the fifth ground.
If they obtain one of the Tathāgata's robes, this bodhisattva is seeing a characteristic of the sixth ground.
If they obtain the Tathāgata's three robes, this bodhisattva is seeing a characteristic of the seventh ground.
The characteristics of diligence and non-diligence eliminate the karmic influences of Māra, but this bodhisattva has doubt.
[0084a12] 「復次金剛摧！菩薩夢中得如來鉢，此菩薩佛所憶念，是見八地。此菩薩是聞明法器，修無業障忍，如是趣無上道。若得污不淨鉢，此菩薩是初地。若得空淨鉢，此菩薩是二地。若得滿鉢味，此菩薩是三地。若得滿鉢花，此菩薩是四地。若得滿鉢果，此菩薩是五地。若得滿鉢食，此菩薩是六地。若得滿鉢香，此菩薩是七地。若得滿鉢花鬘香，此菩薩是八地。若得如來衣鉢，此菩薩是九地。若虛空中得如來鉢，此菩薩是十地。此菩薩應覺魔業，除初業不勤修。
"Furthermore, Vajra Crusher! When a bodhisattva dreams of obtaining the Tathāgata's bowl, this bodhisattva is remembered by the Buddha and is seen in the eighth ground. This bodhisattva hears the teachings of the Dharma, practices patience without karmic obstacles, and thus approaches the unsurpassed path. If they obtain a soiled and impure bowl, this bodhisattva is seen in the first ground. If they obtain an empty and clean bowl, this bodhisattva is seen in the second ground. If they obtain a bowl full of flavor, this bodhisattva is seen in the third ground. If they obtain a bowl full of flowers, this bodhisattva is seen in the fourth ground. If they obtain a bowl full of fruits, this bodhisattva is seen in the fifth ground. If they obtain a bowl full of food, this bodhisattva is seen in the sixth ground. If they obtain a bowl full of fragrance, this bodhisattva is seen in the seventh ground. If they obtain a bowl full of flower garlands and fragrance, this bodhisattva is seen in the eighth ground. If they obtain the Tathāgata's robe and bowl, this bodhisattva is seen in the ninth ground. If they obtain the Tathāgata's bowl in the sky, this bodhisattva is seen in the tenth ground. This bodhisattva should become aware of the karmic influences of Māra, except for those who do not diligently practice from the beginning."
[0084a23] 「復次金剛摧！菩薩夢中見一如來，應靜處勤修空三昧。此菩薩是八地雜業障，應勤修淨心。
“Furthermore, Vajra Crusher! When a bodhisattva dreams of seeing a single Tathāgata, they should diligently practice the samādhi of emptiness in a quiet place. This bodhisattva is in the eighth ground with mixed karmic obstacles, and should diligently cultivate a pure mind.
[0084a26] 「復次金剛摧！菩薩若於夢中見如來，多人眾中見如來身，此應忍樂攝取多人。此菩薩一切地處處見，相應勤進修道。若見居士雜姓人圍繞如來，此菩薩是初地。若見王者眾圍遶如來，此菩薩是二地。若見婆羅門圍繞如來，此菩薩是三地。若見王圍繞如來，此菩薩是四地。若見龍圍繞如來，此菩薩是五地。若見四大天王圍遶如來，此菩薩是六地。若見帝釋圍繞如來，此菩薩是七地。若見梵天圍繞如來，此菩薩是八地。若見淨居天圍繞如來，此菩薩是九地。若見菩薩圍遶如來，此菩薩是十地除魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the Tathāgata, seeing the Tathāgata's body among many people, they should patiently and joyfully attract many people. This bodhisattva is seen in all grounds in various places, and should diligently practice the path.
If they see householders and people of mixed castes surrounding the Tathāgata, this bodhisattva is in the first ground.
If they see a crowd of royalty surrounding the Tathāgata, this bodhisattva is in the second ground.
If they see brahmins surrounding the Tathāgata, this bodhisattva is in the third ground.
If they see kings surrounding the Tathāgata, this bodhisattva is in the fourth ground.
If they see nāgas surrounding the Tathāgata, this bodhisattva is in the fifth ground.
If they see the Four Great Heavenly Kings surrounding the Tathāgata, this bodhisattva is in the sixth ground.
If they see Indra surrounding the Tathāgata, this bodhisattva is in the seventh ground.
If they see Brahma surrounding the Tathāgata, this bodhisattva is in the eighth ground.
If they see the gods of the Pure Abodes surrounding the Tathāgata, this bodhisattva is in the ninth ground.
If they see bodhisattvas surrounding the Tathāgata, this bodhisattva is in the tenth ground, free from the karmic influences of Māra.
[0084b09] 「復次金剛摧！菩薩夢中得如來蓋者，此菩薩最後地處處見地，解魔業雜業，求利養疾趣向。若見草葉蓋，此菩薩是初地。若見竹蓋，此菩薩是二地。若見樺皮蓋者，此菩薩是三地。若見大蓋者，此菩薩是四地。若見鐵疊蓋者，此菩薩是五地。若見銅蓋者，此菩薩是六地。若見金蓋者，此菩薩是七地。若見七寶蓋者，此菩薩是八地。若見鈴網蓋垂下者，此菩薩是九地。應覺六地魔業。
Furthermore, Vajra Crusher! When a bodhisattva dreams of obtaining the Tathāgata's parasol, this bodhisattva sees various aspects of the final ground, understands the karmic influences of Māra and mixed karma, and swiftly seeks benefits. If they see a parasol made of grass and leaves, this bodhisattva is in the first ground. If they see a bamboo parasol, this bodhisattva is in the second ground. If they see a birch bark parasol, this bodhisattva is in the third ground. If they see a large parasol, this bodhisattva is in the fourth ground. If they see an iron-plated parasol, this bodhisattva is in the fifth ground. If they see a copper parasol, this bodhisattva is in the sixth ground. If they see a golden parasol, this bodhisattva is in the seventh ground. If they see a parasol made of seven precious substances, this bodhisattva is in the eighth ground. If they see a parasol with bells and nets hanging down, this bodhisattva is in the ninth ground. One should be aware of the karmic influences of Māra in the sixth ground.
[0084b18] 「復次金剛摧！菩薩夢中見如來革屣，見一切十地。此菩薩應勤修精進趣向，此菩薩受記，繫在受記界。若向村間見革屣者，此菩薩是初地。若僧坊中見革屣者，此菩薩是二地。若園觀中見革屣者，此菩薩是三地。若經行處見革屣者，此菩薩是四地。若房中見革屣者，此菩薩是五地。若坐禪中見革屣者，此菩薩是六地。若河水中見革屣者，此菩薩是七地。若山中見革屣者，此菩薩是八地。若空中見革屣者，此菩薩是九地。若神通見革屣者，此菩薩是十地。除魔業。
Furthermore, Vajra Crusher! When a bodhisattva dreams of seeing the Tathāgata's sandals, they see all ten grounds. This bodhisattva should diligently practice vigor and aspire towards [enlightenment]. This bodhisattva receives a prediction, being bound to the realm of receiving predictions. If they see sandals while going towards a village, this bodhisattva is in the first ground. If they see sandals in a monastery, this bodhisattva is in the second ground. If they see sandals in a park or garden, this bodhisattva is in the third ground. If they see sandals in a place for walking meditation, this bodhisattva is in the fourth ground. If they see sandals in a room, this bodhisattva is in the fifth ground. If they see sandals while sitting in meditation, this bodhisattva is in the sixth ground. If they see sandals in river water, this bodhisattva is in the seventh ground. If they see sandals in the mountains, this bodhisattva is in the eighth ground. If they see sandals in the sky, this bodhisattva is in the ninth ground. If they see sandals through supernatural powers, this bodhisattva is in the tenth ground. [This vision] eliminates the karmic influences of Māra.
[0084b29] 「復次金剛摧！菩薩夢中見如來坐，此菩薩是初地六地。此菩薩應樂修寂靜少於業障，未成就業。無敷座，此菩薩是初地。敷座，此菩薩是二地。顯現敷座，此菩薩是三地。若敷種種座坐，此菩薩是四地。畢竟敷座，此菩薩是五地。若善敷好座，此菩薩是六地。應覺魔業。
Furthermore, Vajra Crusher! When a bodhisattva dreams of seeing the Tathāgata seated, this bodhisattva is in the first to sixth grounds. This bodhisattva should delight in cultivating tranquility, having very karmic obstacles, and accomplishes heretofore unaccomplished karma. If there is no seat spread out, this bodhisattva is in the first ground. If there is a seat spread out, this bodhisattva is in the second ground. If a seat is visibly spread out, this bodhisattva is in the third ground. If various seats are spread out, this bodhisattva is in the fourth ground. If seats are completely spread out, this bodhisattva is in the fifth ground. If good seats are well spread out, this bodhisattva is in the sixth ground. One should be aware of the karmic influences of Māra.
[0084c07] 「復次金剛摧！菩薩若夢中與如來食，此菩薩是七地見初地相應，勤修精進趣向道，此菩薩少於業障。若見如來入家中立施食者，此菩薩是初地。若在家中坐施食者，此菩薩是二地。若門外立施食者，此菩薩是三地。若市中施食者，此菩薩是四地。若城門中施食者，此菩薩是五地。若僧房中施食者，此菩薩是六地。若房中施食者，此菩薩是七地。除魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of offering food to the Tathāgata, this bodhisattva is seen in the seventh ground corresponding to the first ground, diligently practicing vigor and aspiring towards the path. This bodhisattva has few karmic obstacles.
If they see the Tathāgata entering a house and standing to receive food offerings, this bodhisattva is in the first ground.
If they offer food while seated in a house, this bodhisattva is in the second ground.
If they offer food while standing outside the door, this bodhisattva is in the third ground.
If they offer food in the marketplace, this bodhisattva is in the fourth ground.
If they offer food at the city gate, this bodhisattva is in the fifth ground.
If they offer food in a monastery, this bodhisattva is in the sixth ground.
If they offer food in a room, this bodhisattva is in the seventh ground.
This eliminates the karmic influences of Māra.
[0084c15] 「復次金剛摧！菩薩若於夢中自知施如來衣者，此菩薩是六地初地。此菩薩應勤修無相三昧趣向菩提。若恭敬心施如來衣者，此菩薩是初地。若施如來白衣者，此菩薩是二地。若施染衣者，此菩薩是三地。若施如來雜色衣者，此菩薩是四地。若施如來金色衣者，此菩薩是五地。若施如來雜寶衣者，此菩薩是六地。若施如來色衣者，此菩薩是七地。若施如來天衣者，此菩薩是八地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of knowing they are offering robes to the Tathāgata, this bodhisattva is in the initial stage of the sixth ground. This bodhisattva should diligently practice the samādhi of non-characteristics and aspire towards bodhi.
If they offer robes to the Tathāgata with a respectful mind, this bodhisattva is in the first ground.
If they offer white robes to the Tathāgata, this bodhisattva is in the second ground.
If they offer dyed robes, this bodhisattva is in the third ground.
If they offer multi-colored robes to the Tathāgata, this bodhisattva is in the fourth ground.
If they offer golden-colored robes to the Tathāgata, this bodhisattva is in the fifth ground.
If they offer jewel-adorned robes to the Tathāgata, this bodhisattva is in the sixth ground.
If they offer colored robes to the Tathāgata, this bodhisattva is in the seventh ground.
If they offer celestial robes to the Tathāgata, this bodhisattva is in the eighth ground.
[0084c24] 「復次金剛摧！菩薩夢中自知施如來花，此菩薩是六地處處相。此人多業障善根難生。若夢中施如來曼陀羅花，此菩薩是初地。若散花施者，此菩薩是二地。若種種雜色花施者，此菩薩是三地。若以花著如來上，此菩薩是四地。若自手以花著如來手中，此菩薩是五地。若以天花施如來，此菩薩是六地除魔業。除二種人，初業、多疑悔者。
Furthermore, Vajra Crusher! If a bodhisattva dreams of knowing they are offering flowers to the Tathāgata, this bodhisattva is seen in various places in the sixth ground. This person has many karmic obstacles and good roots are difficult to grow. If they dream of offering mandāra flowers to the Tathāgata, this bodhisattva is in the first ground. If they offer scattered flowers, this bodhisattva is in the second ground. If they offer various mixed-color flowers, this bodhisattva is in the third ground. If they place flowers on the Tathāgata, this bodhisattva is in the fourth ground. If they place flowers in the Tathāgata's hand with their own hand, this bodhisattva is in the fifth ground. If they offer celestial flowers to the Tathāgata, this bodhisattva is in the sixth ground, eliminating the karmic influences of Māra. This excludes two types of people: those just beginning their practice and those with many doubts and regrets.
[0085a03] 「復次金剛摧菩薩！若菩薩夢中夢入山，生疑心生謗，當知多有業障，多有病痛少於智慧。此人應於一切眾生生無礙心，以此心趣向菩提，此菩薩是五地初地見。此菩薩應七年中晝夜六時起清淨心。初地明慧相當，勤具安樂具供給，二地第三地，供養三寶第四地，應勤修甚深法忍第五地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of climbing a mountain, but has doubt and slander, know that they have many karmic obstacles, many illnesses, and little wisdom. This person should generate an unobstructed mind towards all beings, and with this mind aspire towards bodhi. This bodhisattva is seen in the initial stage of the fifth ground. This bodhisattva should, for seven years, six times day and night, give rise to a pure mind. In the first ground, they should cultivate clear wisdom and diligently provide comfort and necessities. In the second and third grounds, they should make offerings to the Three Jewels. In the fourth ground, they should diligently cultivate profound dharma patience in the fifth ground.
[0085a09] 「復次金剛摧！菩薩若夢中自見裸形，當知自無業障，當知見初地。若城中自見裸形，是見第二地。若阿練若處見裸身，是見第三地。若山中見裸形，此見第四地。當知魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves naked, know that they have no karmic obstacles, and this is seen as the first ground. If they see themselves naked in a city, this is seeing the second ground. If they see themselves naked in a place of solitary practice (araṇya), this is seeing the third ground. If they see themselves naked in the mountains, this is seeing the fourth ground. One should know [about] the karmic influences of Māra.
[0085a14] 「復次金剛摧菩薩！若菩薩夢見自趣四維去，此菩薩捨善知識，是見初地。少於智慧，懈怠多憂多惱，為多人所笑，多於病痛，心多狂癲，為善根故求於出家，復還入俗。貧苦無有財物多病，為利養故謗毀法師，謗法不信不解，當還生正直心親近法師，勤修一切施無礙心趣向菩提。此菩薩乃至解於六地，此菩薩以軟中上心除害過罪。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of heading off in the four directions, this bodhisattva has abandoned good spiritual friends, and this is seen in the first ground. They have little wisdom, are lazy, have many worries and afflictions, are laughed at by many people, have many illnesses, and their mind is often deranged. For the sake of good roots, they seek to leave home life, but then return to secular life. They are poor and suffering, without wealth and with many illnesses. For the sake of gain, they slander Dharma teachers, slander the Dharma, and lack faith and understanding. They should return to having an upright mind, draw close to Dharma teachers, diligently cultivate all types of giving with an unobstructed mind, and aspire towards bodhi. This bodhisattva understands up to the sixth ground, and this bodhisattva eliminates harmful transgressions with a gentle, moderate, and superior mind.
[0085a22] 「復次金剛摧！菩薩夢中見趣向未曾見方，此有魔業業障。此菩薩三地處處見地，應勤修淨根。供養三寶淨初地，若勤修空見第二地，修法忍見第三地，乃至住六地。自知此菩薩見初地，出入多於善根亦多不善根。此捨命不生愁惱，捨惡知識、親近信解知法人，無姦偽，如是淨於業障。彼以姦詐心盜法，當親近善知識。此菩薩自夢見在濁水中去，是見初地。若自見在濁水沫中行，此是見二地。若見涌沒水中行，此是見第三地。若涸水中行，見第四地。若夢在清水中行，是見第五地。
Furthermore, Vajra Crusher! When a bodhisattva dreams of going towards a place they have never seen before, this involves karmic obstacles from Māra's influence. This bodhisattva is seen in various places in the third ground, and should diligently cultivate pure roots. Making offerings to the Three Jewels purifies the first ground. If they diligently cultivate emptiness, they see the second ground. Cultivating patience with the Dharma, they see the third ground, up to abiding in the sixth ground. This bodhisattva knows they are seeing the first ground, with many entrances and exits, having many good roots but also many unwholesome roots. When they abandon their life, they do not generate sorrow or distress. They abandon evil friends, draw close to those who understand and have faith in the Dharma, and are without deceit. In this way, they purify karmic obstacles. Those who steal the Dharma with a deceitful mind should draw close to good spiritual friends.
When this bodhisattva dreams of going through muddy water, this is seeing the first ground. If they see themselves walking in muddy foam, this is seeing the second ground. If they see themselves walking in surging and sinking water, this is seeing the third ground. If they walk in dried-up water, this is seeing the fourth ground. If they dream of walking in clear water, this is seeing the fifth ground.
[0085b04] 「復次金剛摧！菩薩若夢中見雲雨，此菩薩多魔業。此菩薩是初地七地見，此以自在力嬈說法師前出家，為利養故呵責法師。若法師如法教悔，常違反師語。應勤修忍辱生信解心，離於利養，一向為利他，以此淨業障。若見塵土雲雨，此菩薩是初地。若見黑雲，此菩薩是二地。若見亂雲，此菩薩是三地。若見雷雲，此菩薩是四地。若見電雲驚怖，此菩薩是五地。若見雨雹，此菩薩是六地。魔業地地應知。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing clouds and rain, this bodhisattva has many karmic influences of Māra. This bodhisattva is seen in various places from the first to the seventh ground. Using their power of self-mastery, they disturb Dharma teachers before leaving home, and for the sake of gain, they criticize Dharma teachers. If a Dharma teacher instructs them according to the Dharma, they constantly go against the teacher's words. They should diligently cultivate patience, generate a mind of faith and understanding, detach from seeking gain, and focus solely on benefiting others. In this way, they will purify karmic obstacles.
If they see clouds and rain with dust, this bodhisattva is in the first ground. If they see black clouds, this bodhisattva is in the second ground. If they see chaotic clouds, this bodhisattva is in the third ground. If they see thunder clouds, this bodhisattva is in the fourth ground. If they see lightning clouds and are frightened, this bodhisattva is in the fifth ground. If they see hail, this bodhisattva is in the sixth ground. One should be aware of the karmic influences of Māra in each ground.
[0085b14] 「復次金剛摧！菩薩夢中見地搖，此菩薩是初地，久行初業多。初業多、初業障多恐怖眾生，應修無畏施眾生，守護三業，以此淨除業障。彼若常見地搖，是初業初地。破城池燒人眾，此菩薩二地。若地久動，是三地。發真實誓，是四地。魔業，是五地、六地。勤修總持，是七地。大威德諸天悉來集會，是八地。諸龍來增益氣力，是九地。是梵天來，是十地。聞如來祕密語地搖動，地地應覺知。
Furthermore, Vajra Crusher! When a bodhisattva dreams of seeing the earth shake, this bodhisattva is in the first ground, with much initial karma from long practice. With much initial karma and many initial karmic obstacles, they frighten beings. They should practice giving fearlessness to beings, guard the three karmas, and thereby purify karmic obstacles. If they constantly see the earth shaking, this is the initial karma of the first ground. Destroying cities and burning people is the second ground for this bodhisattva. If the earth shakes for a long time, this is the third ground. Making sincere vows is the fourth ground. Karmic influences of Māra are the fifth and sixth grounds. Diligently cultivating dhāraṇīs is the seventh ground. Great and powerful devas all gathering together is the eighth ground. Nāgas coming to increase strength is the ninth ground. Brahma coming is the tenth ground. Hearing the Tathāgata's secret words causing the earth to shake should be understood for each ground.
[0085b23] 「復次金剛摧！菩薩夢中自見在鬪訟中，是菩薩是四地初地。若見上地是魔業，乃至七地。不勤修習攝取伏非法人，先時為利養故違說法人，姦詐說法自活。當學方便，當善心修六波羅蜜，以此淨除業障。若被呵瞋生驚畏心，是初地。夢被刀斫，是二地。若被土塊杖，是三地。若被惡罵，是四地。魔不解不勤修。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves in a dispute, this bodhisattva is in the initial stage of the fourth ground. If they see higher grounds, it is the karmic influence of Māra, up to the seventh ground. They do not diligently practice attracting and subduing those who are not following the Dharma. Previously, for the sake of gain, they went against Dharma teachers, deceitfully teaching the Dharma for their own livelihood. They should learn skillful means and cultivate the six pāramitās with a good mind, thereby purifying karmic obstacles.
If they are scolded and generate a fearful mind, this is the first ground. Dreaming of being cut by a sword is the second ground. If struck by clods of earth or sticks, this is the third ground. If verbally abused, this is the fourth ground. Māra does not understand and does not practice diligently.
[0085c01] 「復次金剛摧！菩薩夢中見自病，此菩薩是二地處處地見相。世間出世間多作艱難，欲多法施復還斷絕，欲多財施復還斷絕。應當供給修行法人，修無礙心、修不放逸慢、修不自在慢，以此淨除業障。若見在餘處地病，此覺魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves ill, this bodhisattva is seen in various places in the second ground. They experience many difficulties in worldly and transcendent matters, wanting to give much Dharma but being cut off, wanting to give much wealth but being cut off. They should provide for those who practice the Dharma, cultivate an unobstructed mind, cultivate non-negligent pride, and cultivate non-self-mastery pride. By these means, they will purify karmic obstacles. If they see illness in other grounds, this is awareness of the karmic influences of Māra.
[0085c06] 「復次金剛摧！菩薩夢中墮山無所依止，先時於善心一向詐姦多不信解，多於業障、魔業增盛、身心羸劣、受法疾得尋復忘失，生欲樂心中間放捨，若見財封捨離、若見佛法捨離，捨離忍辱，親近惡行、不近善法，於深信解人邊，不生信解。此菩薩是見二地初地。若自見刀山中行，是見初地。若自知石山中墮，是見二地。住餘地無業障、無魔業，應生信心，於三月中晝三時夜三時懺悔，應觀世間因緣法、應修供養，如是以除業障。
Furthermore, Vajra Crusher! If a bodhisattva dreams of falling off a mountain with nothing to hold onto, this person previously had a good mind but was deceitful and lacked faith and understanding. They have many karmic obstacles, increasing karmic influences of Māra, weak body and mind, quickly forget the Dharma after receiving it, give rise to desires and then abandon them, abandon wealth and status, abandon the Buddha's teachings, abandon patience, associate with evil actions, do not approach good dharmas, and do not generate faith and understanding towards those with deep faith and understanding. This bodhisattva is seen in the initial stage of the second ground.
If they see themselves walking among mountains of swords, this is seeing the first ground. If they know they are falling among stone mountains, this is seeing the second ground. Abiding in other grounds, there are no karmic obstacles or karmic influences of Māra. They should generate faith, repent three times during the day and three times at night for three months, contemplate the law of dependent origination in the world, and practice making offerings. In this way, they will eliminate karmic obstacles.
[0085c23] 「復次金剛摧！菩薩夢中自見被縛將殺，此菩薩魔業增盛非業障。彼應修無礙定修於慈心，以此淨除業障。此菩薩是見六地初地。若夢被繫在死尸中，是見五地。若被縛至親里圍繞，是六地。是魔業，不勤修、初地羸劣，為無上道應修增上進。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves bound and about to be killed, this bodhisattva has increasing karmic influences of Māra but not karmic obstacles. They should practice unobstructed concentration and cultivate loving-kindness. By this means, they will purify karmic obstacles. This bodhisattva is seen in the initial stage of the sixth ground.
If they dream of being tied to a corpse, this is seeing the fifth ground. If they dream of being bound and surrounded by relatives, this is the sixth ground. This is the karmic influence of Māra. For those who do not practice diligently and are weak in the first ground, they should cultivate increased vigor for the sake of the unsurpassed path.
[0085c29] 「復次金剛摧！菩薩若夢中自知在刀中，此菩薩是初地五地，多惡知識，多艱難，應靜無忿怒、無障礙心，一向勤利他人，以此淨除業障。前曾在上位，惱亂持戒人。見人持種種刀，自見在中，此菩薩初地見。若見人持一刀在中，是第二地。見捉杖在中，是見三地。若見捉石在中，此見四地。見在空手眾中住，是五地。除魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of knowing they are among swords, this bodhisattva is in the first to fifth grounds, has many evil friends, and many difficulties. They should be calm without anger, have an unobstructed mind, and diligently benefit others. By this means, they will purify karmic obstacles. Previously, they were in a high position and disturbed those who kept precepts.
If they see people holding various swords and see themselves among them, this bodhisattva is seeing the first ground. If they see people holding one sword among them, this is the second ground. Seeing people holding sticks among them is seeing the third ground. If they see people holding stones among them, this is seeing the fourth ground. Seeing themselves among people with empty hands is the fifth ground. This eliminates the karmic influences of Māra.
[0086a07] 「復次金剛摧！菩薩夢自見在空中，此菩薩在信地，得無生法忍。此菩薩諸天所念，應修好威儀，應常修精進，勸發眾生求無上道，不應常住一處，如是清淨。此菩薩是初地七地見處處地。若見虛空中行施，此是初地。若空中見仙人，此見第二地。若見沙門，此見第三地。若見龍，第四地。若見天，第五地。若見梵天，是第六地。若見菩薩如來，是第七地。除魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves in the air, this bodhisattva is in the stage of faith and has attained the patience of non-arising of dharmas. This bodhisattva is remembered by the devas, should cultivate good deportment, should constantly practice diligence, encourage beings to seek the unsurpassed path, and should not dwell in one place for long. In this way, they purify themselves. This bodhisattva is seen in various places from the first to the seventh ground.
If they see giving in empty space, this is the first ground.
If they see sages in the sky, this is seeing the second ground.
If they see śramaṇas, this is seeing the third ground.
If they see nāgas, this is the fourth ground.
If they see devas, this is the fifth ground.
If they see Brahma, this is the sixth ground.
If they see bodhisattvas and Tathāgatas, this is the seventh ground.
This eliminates the karmic influences of Māra.
[0086a15] 「復次金剛摧！菩薩若夢中自見捉炬，應勤修明慧。此菩薩是初地五地。此菩薩應不顧身命、不觀飲食，應行禪不生疑悔，如是趣向。住初地樂修對治，住二地樂修禪，住三地樂修慈，住四地樂修悲，住五地樂修捨。住初地應修念佛為明見，住二地應修放解，住三地應修聞，住四地應修持，住五地應修空。如是應得明。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves holding a torch, they should diligently cultivate clear wisdom. This bodhisattva is in the first to fifth grounds. This bodhisattva should disregard their life and not be concerned with food and drink, should practice meditation without doubt or regret, and thus progress.
Abiding in the first ground, they delight in cultivating antidotes. In the second ground, they delight in cultivating meditation. In the third ground, they delight in cultivating loving-kindness. In the fourth ground, they delight in cultivating compassion. In the fifth ground, they delight in cultivating equanimity.
In the first ground, they should cultivate Buddha-remembrance for clear vision. In the second ground, they should cultivate liberation. In the third ground, they should cultivate learning. In the fourth ground, they should cultivate retention. In the fifth ground, they should cultivate emptiness. In this way, they should attain clarity.
[0086a22] 「復次金剛摧！菩薩若夢中見菩薩踰宮出，此菩薩初地六地處處見，增加精進得不退轉，在菩提記界疾近無上道。若見步出，是見初地。見乘牛車出，是見二地。見乘馬車出，是見三地。見乘象車出，是見四地。若見乘人車出，是見五地。若見乘空中車出，是見六地。除魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing the Bodhisattva leaving the palace, this bodhisattva is seen in various places from the first to the sixth ground, increasing diligence and attaining non-regression, swiftly approaching the unsurpassed path in the realm of receiving the prediction of enlightenment.
If they see [the bodhisattva] leaving on foot, this is seeing the first ground.
If they see [the bodhisattva] leaving in an ox-drawn carriage, this is seeing the second ground.
If they see [the bodhisattva] leaving in a horse-drawn carriage, this is seeing the third ground.
If they see [the bodhisattva] leaving in an elephant-drawn carriage, this is seeing the fourth ground.
If they see [the bodhisattva] leaving in a human-drawn carriage, this is seeing the fifth ground.
If they see [the bodhisattva] leaving in a carriage moving through the air, this is seeing the sixth ground.
This eliminates the karmic influences of Māra.
[0086a29] 「復次金剛摧！菩薩若夢中得經，此菩薩是初地三地處處地見。此人多諸因緣、多諸謗毀、數數多諸艱難，應一心修悔過，常修精進。若夢得世俗典籍聲聞經法，此是初地。夢得檀相應經，是見二地。夢得甚深相應，是見三地。不勤修乃至七地，若諸天與、若菩薩與、如來與法藏。
Furthermore, Vajra Crusher! If a bodhisattva dreams of holding a sutra, this bodhisattva is seen in various places from the first to the third ground. This person has many conditions, many slanders and criticisms, and frequently encounters many difficulties. They should wholeheartedly practice repentance and constantly cultivate diligence.
If they dream of obtaining worldly texts or śrāvaka suttas, this is the first ground.
Dreaming of obtaining scriptures related to giving (dāna) is seeing the second ground.
Dreaming of obtaining scriptures related to profound matters is seeing the third ground.
Not diligently practicing up to the seventh ground, whether given by devas, bodhisattvas, or the Tathāgata's Dharma treasury.
[0086b07] 「復次金剛摧！菩薩夢中聞得法功德聲，此菩薩是初地六地見處處地見，前得佛總持。此菩薩少於業障、魔業增盛，應施於辯才不求人過，如是清淨。聞出香陀羅尼聲，此菩薩是初地。聞文字陀羅尼，是第二地。聞書寫陀羅尼，是八地初地見處處地。此不應愛著三界，勤修獨處。彼少於業障、少於魔業，煩惱增盛，應聽種種法、應修多觀，如是相應。有覺觀三昧，是初住地。無覺少觀，是三住地。無覺無觀，是四住地。梵處空處三昧，是五住地。現一身三昧，是六住地。大通三昧，是七住地。出生佛莊嚴三昧，是第八住地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of hearing the sound of Dharma merits, this bodhisattva is seen in various places from the first to the sixth ground, having previously obtained the Buddha's dhāraṇī. This bodhisattva has few karmic obstacles but increasing karmic influences of Māra. They should give eloquence without seeking others' faults. In this way, they purify themselves.
Hearing the sound of fragrant dhāraṇī, this bodhisattva is in the first ground. Hearing the dhāraṇī of letters is the second ground. Hearing the dhāraṇī of writing is seen in various places from the first to the eighth ground. They should not be attached to the three realms and should diligently practice in solitude. They have few karmic obstacles and few karmic influences of Māra, but increasing afflictions. They should listen to various teachings and practice many contemplations. In this way, they correspond to:
Samādhi with initial and sustained application is the first ground of abiding.
Without initial but with little sustained application is the third ground of abiding.
Without initial or sustained application is the fourth ground of abiding.
The samādhi of Brahma realms and space realms is the fifth ground of abiding.
The samādhi of manifesting one body is the sixth ground of abiding.
The samādhi of great penetration is the seventh ground of abiding.
The samādhi of producing Buddha adornments is the eighth ground of abiding.
[0086b18] 「復次金剛摧！菩薩若夢中聞方廣經聲，此菩薩是六地初地，應修信解法決定忍。此菩薩少於障，緩趣無上道，勤問持戒之相，應尊重師長，如是趣向菩提。聞檀波羅蜜經聲，是初地。聞戒經聲，是二地。聞忍經聲，是三地。聞精進經聲，是四地。聞禪經聲，是五地。聞般若波羅蜜聲，是六地。除不勤修人、佛所持善心成就者。
Furthermore, Vajra Crusher! If a bodhisattva dreams of hearing the sound of Vaipulya sutras, this bodhisattva is in the initial stage of the sixth ground and should cultivate faith, understanding, and resolute patience in the Dharma. This bodhisattva has few obstacles, slowly progresses towards the unsurpassed path, diligently inquires about the characteristics of keeping precepts, and should respect teachers and elders. In this way, they progress towards bodhi.
Hearing the sound of sutras on the perfection of giving (dāna pāramitā) is the first ground.
Hearing the sound of sutras on morality is the second ground.
Hearing the sound of sutras on patience is the third ground.
Hearing the sound of sutras on diligence is the fourth ground.
Hearing the sound of sutras on meditation is the fifth ground.
Hearing the sound of the perfection of wisdom (prajñā pāramitā) is the sixth ground.
[0086b26] 「復次金剛摧！菩薩若夢中聞說法比丘字聲，此菩薩是四地初地，此應依止善知識。此菩薩多諸艱難、多諸疑悔、少於智慧，應修無礙心，應方便勸一切眾生修無疑悔心，如是清淨。若見前所聞法師名，此初地。若聞不見法師名，見第二地。若聞他異世界法師名，是第三地。若聞一生補處菩薩、若聞樂上地聲，是第四地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of hearing the name of a Dharma-preaching monk, this bodhisattva is in the initial stage of the fourth ground. They should rely on good spiritual friends. This bodhisattva has many difficulties, many doubts and regrets, and little wisdom. They should cultivate an unobstructed mind and skillfully encourage all beings to cultivate a mind free from doubt and regret. In this way, they purify themselves.
If they see the name of a previously heard Dharma teacher, this is the first ground.
If they hear but do not see the name of a Dharma teacher, this is seeing the second ground.
If they hear the name of a Dharma teacher from another world, this is the third ground.
If they hear of a bodhisattva who will attain Buddhahood in one more life, or if they hear sounds of delight in higher grounds, this is the fourth ground.
[0086c05] 「復次金剛摧！菩薩若夢中得信辯，此菩薩是初地三地。此菩薩是辯器，若遠離三法疾得明。何等三？見他得利心生嫉妬，為利養故，姦詐親近。如是三法當遠離，然後趣向，說少偈頌，是初地。能說種種偈，是二地。說甚深偈，是三地。多說上地偈。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining confident eloquence, this bodhisattva is in the first to third grounds. This bodhisattva is a vessel for eloquence, and if they avoid three things, they will quickly gain clarity. What are these three? Feeling jealous when seeing others gain benefits, being deceitful and ingratiating for the sake of gain. These three things should be avoided, and then they can progress.
Reciting a few verses is the first ground. Being able to recite various verses is the second ground. Reciting profound verses is the third ground. Reciting many verses of higher grounds.
[0086c11] 「復次金剛摧菩薩！若菩薩夢中得經辯，是初地八地見。此有多功德因緣，當勤依修戒、當修勝供養供養淨行人，不應修智慢。如是夢中當受業障，少受苦報。彼出初地。四辯說方等經，是說二地。說種種經，是三地。說前因緣，是四地。說三世，是五地。說波羅蜜，是六地。說甚深經，是七地。說一切決定，是八地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of obtaining eloquence in expounding sutras, this is seen in the first to eighth grounds. This has many meritorious causes and conditions. They should diligently rely on and practice the precepts, should practice supreme offerings to those of pure conduct, and should not cultivate pride in wisdom. In this way, in dreams they will experience karmic obstacles but receive little suffering as retribution. They emerge from the first ground.
Explaining Vaipulya sutras with the four kinds of eloquence is said to be the second ground.
Explaining various sutras is the third ground.
Explaining previous causes and conditions is the fourth ground.
Explaining the three times is the fifth ground.
Explaining the perfections (pāramitās) is the sixth ground.
Explaining profound sutras is the seventh ground.
Explaining all definitive teachings is the eighth ground.
[0086c18] 「復次金剛摧菩薩！若菩薩夢中聞陀羅尼聲，彼是七地。此菩薩受諸煩惱、少業障，應問智者修靜默處趣解脫，如是趣向。夢在村中，是初地。在房中，是二地。在僧房中，是三地。在阿練若處坐，是四地。若夢坐，是五地。若園觀中，是六地。夢在山頂，是七地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of hearing the sound of dhāraṇīs, they are in the seventh ground. This bodhisattva experiences afflictions but has few karmic obstacles. They should ask the wise about practicing in quiet places to attain liberation, and progress in this way.
Dreaming of being in a village is the first ground.
Being in a room is the second ground.
Being in a monastic dwelling is the third ground.
Sitting in a place of solitary practice (araṇya) is the fourth ground.
If dreaming of sitting, it is the fifth ground.
If in a garden, it is the sixth ground.
Dreaming of being on a mountain peak is the seventh ground.
[0086c24] 「復次金剛摧菩薩！若菩薩夢中聞他方世界未曾聞如來名，此菩薩是受記初地八地。憍慢自在故，不趣向道，多魔業。為供養故修不淨威儀，然後趣向。修捨是初地，夢戒慢是二地，聞慢是三地，方便慢是四地，疑慢是五地，智慢是六地，所說慢是七地，受持慢是八地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of hearing the name of a Tathāgata from another world system that they have never heard before, this bodhisattva is in the stage of receiving a prediction, from the first to the eighth ground. Due to the mastery of pride, they do not progress towards the path and have many karmic influences of Māra. For the sake of offerings, they cultivate impure deportment, and then progress.
Cultivating renunciation is the first ground.
Dreaming of pride in morality is the second ground.
Pride in learning is the third ground.
Pride in skillful means is the fourth ground.
Pride in doubt is the fifth ground.
Pride in wisdom is the sixth ground.
Pride in what is taught is the seventh ground.
Pride in retention is the eighth ground.
[0087a02] 「復次金剛摧！菩薩若夢中聞某世界某菩薩聲，此菩薩是五地初地。此菩薩為菩薩所憶念，少煩惱，應離憍慢，勸多人修智，如是相應得陀羅尼。是聞初地，夢出家是聞二地，夢苦行是三地，夢道場降魔是四地，夢覺道是五地。聞見上多聞見不定羸劣善心是見初地，住於疑心是二地，退心放逸是三地，增上放逸是四地，多定是五地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of hearing the voice of a certain bodhisattva from a certain world, this bodhisattva is in the initial stage of the fifth ground. This bodhisattva is remembered by other bodhisattvas, has few afflictions, should abandon pride, and should encourage many people to cultivate wisdom. In this way, they will correspondingly obtain dhāraṇīs.
Hearing is the first ground. Dreaming of leaving home life is hearing the second ground. Dreaming of ascetic practices is the third ground. Dreaming of subduing Māra at the bodhimaṇḍa is the fourth ground. Dreaming of awakening to the path is the fifth ground.
Hearing and seeing above, hearing and seeing uncertain, weak good mind is seeing the first ground. Abiding in doubt is the second ground. Retreating mind and negligence is the third ground. Increasing negligence is the fourth ground. Much concentration is the fifth ground.
[0087a10] 「復次金剛摧！菩薩夢在海中，此菩薩精進是八地見處處地，應修多聞精進慧解。若夢中無所依止是初地，若在海際是二地，若在船乘是三地，夢往去是四地，夢上船是五地，夢水中坐是六地，在船中坐是七地，夢船中滿寶在上坐欲出海是八地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of being in the sea, this bodhisattva's diligence is seen in various places in the eighth ground, and they should cultivate extensive learning, diligence, and wisdom.
If in the dream they have nothing to rely on, this is the first ground.
If they are at the edge of the sea, this is the second ground.
If they are on a boat, this is the third ground.
Dreaming of departing is the fourth ground.
Dreaming of boarding a ship is the fifth ground.
Dreaming of sitting in the water is the sixth ground.
Sitting in a boat is the seventh ground.
Dreaming of sitting on a boat full of treasures and wanting to leave the sea is the eighth ground.
[0087a16] 「復次金剛摧！菩薩若夢中集寶，此菩薩是初地三地見處處地。此菩薩多逢苦惱，應樂修淨業不求人短，於說法者知恩，如是趣向。夢掘地中得寶初地，雜土得寶是見二地，雜草得寶是見三地。是不勤進相是魔業，若六地若四地，不勤方便魔業業障。
Furthermore, Vajra Crusher! If a bodhisattva dreams of gathering jewels, this bodhisattva is seen in various places from the first to the third ground. This bodhisattva encounters much suffering and affliction, should delight in cultivating pure karma without seeking others' faults, and should be grateful to Dharma teachers. In this way, they progress.
Dreaming of digging in the ground and finding jewels is the first ground.
Finding jewels mixed with earth is seeing the second ground.
Finding jewels mixed with grass is seeing the third ground.
This is a characteristic of not being diligent and is the karmic influence of Māra. Whether in the sixth ground or the fourth ground, not being diligent in skillful means is the karmic influence of Māra and karmic obstacles.
[0087a22] 「復次金剛摧！菩薩夢中在須彌山頂，此人不退轉，是見初地五地。彼有少功德，親近惡友、因緣姦詐、無信親近善知識，今應修不姦詐多修信解，如是趣向。若夢在須彌山，當知上六住。夢住須彌山，是七地。夢四顧望，是八地。夢坐者，是九地。夢山動，是十地。此初地乃至見五地，勤進修善心，在善知識手是魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of being on the peak of Mount Sumeru, this person is non-regressing and is seen in the first to fifth grounds. They have little merit, associate with evil friends, have deceitful conditions, and lack faith in approaching good spiritual friends. Now they should cultivate non-deceit and much faith and understanding, progressing in this way.
If they dream of being on Mount Sumeru, know that this is above the sixth abode.
Dreaming of dwelling on Mount Sumeru is the seventh ground.
Dreaming of looking in all four directions is the eighth ground.
Dreaming of sitting is the ninth ground.
Dreaming of the mountain moving is the tenth ground.
From the first ground up to seeing the fifth ground, diligently progressing in cultivating a good mind, being in the hands of good spiritual friends is the karmic influence of Māra.
[0087a29] 「復次金剛摧！菩薩夢中自見上山，此菩薩是初地五地。害一切煩惱業障，於說法人不生恭敬，應修不諂曲淨除業障，如是趣向菩提。初地增長三時勤進，二地勤修念佛，三地修空，四地修大悲，五地修慧。夢自上山是初地，在山中是二地，在山上是三地，夢觀看是四地，坐者是五地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves on top pf a mountain, this bodhisattva is in the first to fifth grounds. They destroy all afflictions and karmic obstacles, but do not generate respect for Dharma teachers. They should cultivate non-deceit to purify karmic obstacles, and thus progress towards bodhi.
In the first ground, they increase diligence during the three periods.
In the second ground, they diligently cultivate Buddha-remembrance.
In the third ground, they cultivate emptiness.
In the fourth ground, they cultivate great compassion.
In the fifth ground, they cultivate wisdom.
Dreaming of climbing a mountain is the first ground.
Being in the middle of the mountain is the second ground.
Being on top of the mountain is the third ground.
Dreaming of observing is the fourth ground.
Sitting is the fifth ground.
[0087b07] 「復次金剛摧！菩薩若夢上山，此菩薩見是七地初地。此菩薩少於業障、魔業增盛，應捨一切所愛物供養智慧者，於智慧人邊應自伏憍慢。若夢度七大山乃至須彌山是七地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of climbing a mountain, this bodhisattva is seen in the initial stage of the seventh ground. This bodhisattva has few karmic obstacles but increasing karmic influences of Māra. They should give up all beloved possessions to make offerings to the wise, and should subdue their pride before wise people. If they dream of crossing seven great mountains up to Mount Sumeru, this is the seventh ground.
[0087b11] 「復次金剛摧！菩薩若夢中夢上樹，此菩薩是初地四地處處地見，應覺業障魔業，應親近依止善知識得於慧明，時時當決斷法義覺知，如是趣向。見樹枝葉具足陰涼是初地，見香樹是二地，見花樹是三地，見果樹是四地。是勤進相若不勤進是魔業。若見高處樹枝葉花果具足除業報。
Furthermore, Vajra Crusher! If a bodhisattva dreams of being in a tree, this bodhisattva is seen in various places from the first to the fourth ground. They should be aware of karmic obstacles and the karmic influences of Māra, should draw close to and rely on good spiritual friends to obtain wisdom and clarity, and should frequently discern and understand the meaning of the Dharma. In this way, they progress.
Seeing a tree with complete branches, leaves, and shade is the first ground.
Seeing a fragrant tree is the second ground.
Seeing a flowering tree is the third ground.
Seeing a fruit-bearing tree is the fourth ground.
This is a characteristic of diligence. If one is not diligent, it is the karmic influence of Māra.
If they see a tall tree complete with branches, leaves, flowers, and fruits, this eliminates karmic retribution.
[0087b18] 「復次金剛摧！菩薩若夢中見龍象，此菩薩是初地六地處處地見。此菩薩行施不行慧，困乏善根，應當修信。當修善念如是相應。彼初地見不清淨龍象，二地見白龍象，三地見六牙白龍象，四地見莊嚴象，五地見捉幡蓋龍象，六地見歡戲龍象。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing nāga-elephants, this bodhisattva is seen in various places from the first to the sixth ground. This bodhisattva practices giving but not wisdom, lacks good roots, and should cultivate faith. They should cultivate good mindfulness to correspond with this.
In the first ground, they see impure nāga-elephants.
In the second ground, they see white nāga-elephants.
In the third ground, they see six-tusked white nāga-elephants.
In the fourth ground, they see adorned elephants.
In the fifth ground, they see nāga-elephants holding banners and canopies.
In the sixth ground, they see playful nāga-elephants.
[0087b24] 「復次金剛摧！菩薩自夢上龍象，此菩薩是見初地七地，一生當得如來應供。有入法智，多希望，應修恭敬，勸發菩薩離於幻偽姦詐，應處處知足修適意施，如是清淨。夢上象是初地，夢自著白衣上象是二地，若夢染衣是三地，若夢種種色衣是四地，若夢香染衣具足莊嚴是五地，若夢著冠是六地，若夢捉莊嚴蓋是七地。除魔業不勤進，上地相見一切具足。
Furthermore, Vajra Crusher! If a bodhisattva dreams of riding a nāga-elephant, this bodhisattva is seen in the first to seventh grounds, and will attain the status of a Tathāgata worthy of offerings in one lifetime. They have insight into the Dharma and many aspirations. They should cultivate reverence, encourage bodhisattvas to abandon illusion, deceit, and fraud, and should practice contentment and appropriate giving everywhere. In this way, they purify themselves.
Dreaming of riding an elephant is the first ground.
Dreaming of wearing white clothes while riding an elephant is the second ground.
If dreaming of dyed clothes, it is the third ground.
If dreaming of clothes of various colors, it is the fourth ground.
If dreaming of fragrant dyed clothes with full adornments, it is the fifth ground.
If dreaming of wearing a crown, it is the sixth ground.
If dreaming of holding an adorned parasol, it is the seventh ground.
This eliminates the karmic influences of Māra for those who are not diligent. The characteristics of higher grounds are seen as fully complete.
[0087c04] 「復次金剛摧！菩薩若夢中上馬，此菩薩是初地四地，此應修依止戒波羅蜜度。彼魔業增盛、少於業障，當多修空慧勤修生信，如是清淨。自夢上住馬是初地，夢上行馬是二地，夢上走馬是三地，上莊嚴馬第四地。除上地魔業，此菩薩增上慢魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of mounting a horse, this bodhisattva is in the first to fourth grounds. They should cultivate reliance on the perfection of morality. Their karmic influences of Māra are increasing, but they have few karmic obstacles. They should cultivate much wisdom of emptiness and diligently cultivate faith. In this way, they purify themselves.
Dreaming of mounting a stationary horse is the first ground.
Dreaming of mounting a walking horse is the second ground.
Dreaming of mounting a running horse is the third ground.
Mounting an adorned horse is the fourth ground.
This eliminates the karmic influences of Māra in higher grounds. This bodhisattva has the karmic influence of Māra of increased pride.
[0087c10] 「復次金剛摧！菩薩若夢中作成實誓，此菩薩一切地十地處處地見。彼於業障多增盛魔業，多諸方術行，善修出生三昧，應正修威儀不多積聚，如是淨業障。作成實施誓此是初地，為解繫縛是二地，為解病是三地，為城池是四地，為王是五地，為閻浮提是六地，為四天下是七地，為千世界是八地，為三千世界是九地，日出時地遊雨天花是十地。除魔業初地六地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of making sincere vows, this bodhisattva is seen in various places in all ten grounds. They have many increasing karmic obstacles and karmic influences of Māra, practice many methods and techniques, and skillfully cultivate the samādhi of manifestation. They should properly cultivate deportment and not accumulate much. In this way, they purify karmic obstacles.
Making sincere vows of giving is the first ground.
For releasing bonds is the second ground.
For curing illness is the third ground.
For cities and towns is the fourth ground.
For kings is the fifth ground.
For Jambudvīpa is the sixth ground.
For the four continents is the seventh ground.
For a thousand world-systems is the eighth ground.
For three thousand great thousand world-systems is the ninth ground.
When the sun rises, the earth moves and celestial flowers rain down is the tenth ground.
This eliminates the karmic influences of Māra from the first to the sixth ground.
[0087c18] 「復次金剛摧菩薩！若菩薩夢中見藥樹，是菩薩是見初地七地，滿足成就受記法。應修不望報施，正直不求人過，如是清淨。夢見少果樹是初地，若見多果樹是二地，若見苦果樹是四地，見藥樹是五地，若見天樹是六地，若見甘果樹是七地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of seeing a medicinal tree, this bodhisattva is seen in the first to seventh grounds, fully accomplishing the dharma of receiving predictions. They should cultivate giving without expecting rewards, be upright without seeking others' faults. In this way, they purify themselves.
Dreaming of seeing a tree with few fruits is the first ground.
If they see a tree with many fruits, this is the second ground.
If they see a tree with bitter fruits, this is the fourth ground.
Seeing a medicinal tree is the fifth ground.
If they see a celestial tree, this is the sixth ground.
If they see a tree with sweet fruits, this is the seventh ground.
[0087c24] 「復次金剛摧菩薩！若菩薩夢中見花樹，此菩薩是七地初地。應作種種善根，不親近四眾，如是趣向。見多花樹無香是初地，見香花樹是二地，夢見多香花樹是三地，見雜花果樹是四地，見無葉花樹是五地，見天花樹是六地，若見菩提樹是七地。除在惡知識手、慢緩不勤精進魔業，上地一切成就見。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of seeing a flowering tree, this bodhisattva is in the initial stage of the seventh ground. They should cultivate various good roots and not associate closely with the four assemblies. In this way, they progress.
Seeing many flowering trees without fragrance is the first ground.
Seeing fragrant flowering trees is the second ground.
Dreaming of seeing many fragrant flowering trees is the third ground.
Seeing trees with mixed flowers and fruits is the fourth ground.
Seeing flowering trees without leaves is the fifth ground.
Seeing celestial flowering trees is the sixth ground.
If they see the Bodhi tree, this is the seventh ground.
This eliminates the karmic influences of Māra for those in the hands of evil friends, those who are lazy and do not practice diligently. In the higher grounds, one sees all accomplishments.
[0088a02] 「復次金剛摧！菩薩若夢中見未曾有城，此是六地初地。此菩薩有業障，此無生法忍，先修堅固三昧、空三昧，無礙心極苦行，如是清淨。夢見初起城是初地，見作竟城是二地，見城中街市成就是三地，見遊戲處成就是四地，見池水成就是六地。除在惡知識手、慢緩不精進魔業，上地具足見。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing a city they have never seen before, this is the initial stage of the sixth ground. This bodhisattva has karmic obstacles, [but also] the patience of non-arising of dharmas. They should first cultivate firm samādhi and emptiness samādhi, practicing extreme austerities with an unobstructed mind. In this way, they purify themselves.
Dreaming of seeing a city just being built is the first ground.
Seeing a completed city is the second ground.
Seeing streets and markets established in the city is the third ground.
Seeing places of entertainment established is the fourth ground.
Seeing ponds and waters established is the sixth ground.
This eliminates the karmic influences of Māra for those in the hands of evil friends, those who are lazy and do not practice diligently. In the higher grounds, one sees all [these characteristics] fully accomplished.
[0088a09] 「復次金剛摧菩薩！若菩薩夢中見阿耨龍王池，此是八地初地。少眾煩惱，彼疾出生明。若無姦詐，勤修進行不顧身命，一切所須滿適他意，如是清淨。若見阿耨龍池岸際此是初地，若見池中是二地，若一切見是三地，若手觸水是四地，若洗是五地，若岸際坐是六地，若見阿耨龍王是七地，若入龍宮增與氣力是八地，除魔業九地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of seeing Lake Anavatapta of the Nāga King, this is the initial stage of the eighth ground. They have few afflictions, and quickly give rise to clarity. If they are without deceit, diligently practice without regard for their life, and fulfill all needs to satisfy others' wishes, they purify themselves in this way.
If they see the shore of Lake Anavatapta, this is the first ground.
If they see the middle of the lake, this is the second ground.
If they see everything, this is the third ground.
If they touch the water with their hand, this is the fourth ground.
If they wash, this is the fifth ground.
If they sit on the shore, this is the sixth ground.
If they see the Nāga King Anavatapta, this is the seventh ground.
If they enter the nāga palace and increase their strength, this is the eighth ground.
Eliminating the karmic influences of Māra is the ninth ground.
[0088a16] 「復次金剛摧菩薩！若菩薩夢見天子，此菩薩上地五地見處處地。彼少業障、少魔業猶如微滴，應三月勤修寂靜，除業障得明淨。如是人應念十方佛，應修不愁惱。彼若見四大天王眾是見六地，見三十三天是七地，見兜率天是八地，見梵天眾是九地，見淨居天是十地。初地相應，一切見魔業，成就善心見一切十地。
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of seeing a deva son, this bodhisattva is seen in various places in the higher grounds up to the fifth ground. They have few karmic obstacles and few karmic influences of Māra, as minute as a droplet. They should diligently practice tranquility for three months to eliminate karmic obstacles and gain clarity and purity. Such a person should contemplate the Buddhas of the ten directions and should cultivate freedom from sorrow and distress.
If they see the assembly of the Four Great Heavenly Kings, this is seeing the sixth ground. Seeing the Thirty-Three Heavens is the seventh ground. Seeing the Tuṣita Heaven is the eighth ground. Seeing the assembly of Brahma gods is the ninth ground. Seeing the Pure Abode gods is the tenth ground. This corresponds to the first ground, seeing all karmic influences of Māra, and accomplishing a good mind to see all ten grounds.
[0088a24] 「復次金剛摧！菩薩若夢見龍，此是見八地處處見。當成就慎忍，雖勤精進數數廢稽，勤修方便數復放捨，彼所有財封當以供給法師，乃至所愛之物悉以捨與，然後趣向。若山上見龍是初地，若曠野見是二地，若池岸上見是三地，若林中見是四地，若人眾中見是五地，若王城中見是六地，若多人眾圍繞見是七地，若空中見是八地。除魔業業障初地六地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing a nāga, this is seen in various places in the eighth ground. They should accomplish careful patience. Although they diligently practice, they often fail and delay. They diligently cultivate skillful means but often abandon them. They should use all their wealth to support Dharma teachers, even giving away their most cherished possessions, and then progress.
If they see a nāga on a mountain, this is the first ground.
If they see it in the wilderness, this is the second ground.
If they see it on the shore of a pond, this is the third ground.
If they see it in a forest, this is the fourth ground.
If they see it among a crowd of people, this is the fifth ground.
If they see it in a royal city, this is the sixth ground.
If they see it surrounded by many people, this is the seventh ground.
If they see it in the sky, this is the eighth ground.
This eliminates the karmic influences of Māra and karmic obstacles from the first to the sixth ground.
[0088b04] 「復次金剛摧！菩薩若夢自見向餘方閻浮提，是初地六地。若得忍彼少於障，若不勤修不得於明，若懈怠姦詐親近，彼若生信，如是清淨。若不樂見閻浮提是初地，若樂見是二地，若見村落城邑可愛是三地，若見園觀雜花是四地，若見大眾喜樂是第五地，若相娛樂是六地除魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing themselves going towards another Jambudvīpa, this is [characteristic of] the first to sixth grounds. If they attain patience, they have few obstacles. If they do not diligently practice, they do not attain clarity. If they are lazy and deceitful in their associations, but if they generate faith, this is purification.
If they do not enjoy seeing Jambudvīpa, this is the first ground. If they enjoy seeing it, this is the second ground. If they see lovely villages and cities, this is the third ground. If they see gardens with various flowers, this is the fourth ground. If they see great assemblies rejoicing, this is the fifth ground. If they mutually enjoy themselves, this is the sixth ground, eliminating the karmic influences of Māra.
[0088b11] 「復次金剛摧！菩薩夢著白衣，此菩薩是見八地初地。此業障清淨、魔業增盛，彼生樂法心數復退減功德，多諸艱難。一切物不應慳惜，如是清淨。若自見一切所須、一切敷具人所憙者，不惜身命，多聞修善根。若著久故好衣是初地，若見長領新衣是二地，若見長領衣是三地，若見打治衣是四地，若見打治摩衣是五地，若見染衣是六地，若見象色衣是七地，若見天衣是八地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of wearing white clothes, this bodhisattva is seeing the initial stage of the eighth ground. Their karmic obstacles are purified, but the karmic influences of Māra increase. Their mind that delights in the Dharma decreases in merit and faces many difficulties. They should not be stingy with any possessions; this is how to be pure. If they see themselves having all necessities and all furnishings that people like, they should not spare their body and life, but should learn much and cultivate good roots.
If they wear old but good clothes, this is the first ground. If they see new clothes with long collars, this is the second ground. If they see clothes with long collars, this is the third ground. If they see mended clothes, this is the fourth ground. If they see clothes that have been mended and polished, this is the fifth ground. If they see dyed clothes, this is the sixth ground. If they see elephant-colored clothes, this is the seventh ground. If they see heavenly clothes, this is the eighth ground.
[0088b20] 「復次金剛摧！菩薩若夢得寶鬘，此是初地九地。彼無業障、無魔業，當自責己過不責於他，求修聞法不作鬪訟，如是清淨。若一種寶鬘是初地，如是二種乃至七種寶鬘是七地，若得轉輪王摩尼寶鬘是八地，若見天寶鬘是九地除魔業。是見初地起業相，若戲笑懈怠親近戲笑懈怠不省錄人，應當覺知。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining a jeweled garland, this is [characteristic of] the first to ninth grounds. They have no karmic obstacles and no karmic influences of Māra. They should blame themselves for faults and not blame others, seek to hear and practice the Dharma without engaging in disputes. In this way, they are pure.
If they obtain one type of jeweled garland, this is the first ground. Similarly, two types up to seven types of jeweled garlands correspond to the seven grounds. If they obtain the maṇi jewel garland of a wheel-turning king, this is the eighth ground. If they see a heavenly jeweled garland, this is the ninth ground, eliminating the karmic influences of Māra.
This is seeing the arising of karmic characteristics in the first ground. If one associates with those who are playful, lazy, and unaware, one should become aware of this.
[0088b27] 「復次金剛摧！菩薩若見頭著花鬘，是八地初地，此實有業障。若初中後生定善心，捨一切物不生愁惱，如是清淨。若得一色鬘是初地，若得惡色鬘是二地，若得種種色鬘是三地，若得一切花鬘是四地，若得龍花鬘是五地，若得天花鬘是六地，若得天種種花鬘是七地，若得雜天人花鬘是八地。
Furthermore, Vajra Crusher! If a bodhisattva sees a flower garland on their head, this is [characteristic of] the initial stage of the eighth ground, but there are still karmic obstacles. If they generate a definite good mind at the beginning, middle, and end, abandoning all possessions without sorrow or distress, this is how to be pure.
If they obtain a single-colored garland, this is the first ground. If they obtain a garland of unpleasant color, this is the second ground. If they obtain a garland of various colors, this is the third ground. If they obtain a garland of all flowers, this is the fourth ground. If they obtain a nāga flower garland, this is the fifth ground. If they obtain a heavenly flower garland, this is the sixth ground. If they obtain a heavenly garland of various flowers, this is the seventh ground. If they obtain a mixed garland of heavenly and human flowers, this is the eighth ground.
[0088c05] 「復次金剛摧！菩薩若夢取得亂花，此菩薩是見六地初地。此菩薩應勸化菩薩，若有自在力勢不侵抂餘人。若取有色無香花是初地，若取有色香花是二地，若取金色花是三地，若種種色花是四地，若取水陸花是五地，若水陸種種雜花是見六地。如是相勤修精進。若魔業若上地若四地，一切適意龍所持來。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining scattered flowers, this bodhisattva is seen in the initial stage of the sixth ground. This bodhisattva should encourage other bodhisattvas, and if they have power and influence, they should not oppress others.
If they obtain colorful flowers without fragrance, this is the first ground. If they obtain colorful and fragrant flowers, this is the second ground. If they obtain golden flowers, this is the third ground. If they obtain flowers of various colors, this is the fourth ground. If they obtain flowers from both water and land, this is the fifth ground. If they obtain various mixed flowers from both water and land, this is seeing the sixth ground.
In this way, one should diligently practice vigor. Whether it's the karmic influences of Māra, higher grounds, or the fourth ground, all are brought by nāgas according to one's wishes.
[0088c12] 「復次金剛摧！菩薩若夢中打鼓作伎，彼是九地見處處，業障魔業增盛，此應勤修多聞精進，於一切眾生生平等心，如是清淨。若夢空中打鼓是初地，若平地見是二地，若村中見是三地，若大城中見是四地，若大眾中見是五地，若屋上見是六地，若山中見是七地，若須彌山頂見是八地，若虛空中見是九地。除勤修智魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of beating drums and performing music, this is seen in various places in the ninth ground. Karmic obstacles and demonic influences increase strongly. One should diligently cultivate extensive learning and vigor, and generate an equal mind towards all beings. In this way, one becomes pure.
If one dreams of beating drums in the sky, this is the first ground. If seen on level ground, this is the second ground. If seen in a village, this is the third ground. If seen in a great city, this is the fourth ground. If seen among a great assembly, this is the fifth ground. If seen on top of a building, this is the sixth ground. If seen in the mountains, this is the seventh ground. If seen on the peak of Mount Sumeru, this is the eighth ground. If seen in empty space, this is the ninth ground.
This eliminates the karmic influences of Māra for those who diligently cultivate wisdom.
[0088c20] 「復次金剛摧！菩薩若夢中見日月蝕，是菩薩初地六地，毀滅善法、多諸煩惱、成就惡業，應以一切物施不望業報，如是清淨。見日月初出是見初地二地，見雲三地，見聚雲五地，見無塵霧六地，見日月中時除魔業業障。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing a solar or lunar eclipse, this bodhisattva is in the first to sixth grounds, destroying good dharmas, having many afflictions, and accomplishing evil karma. They should give all things without expecting karmic rewards; in this way they become pure.
Seeing the sun and moon first rise is seeing the first and second grounds. Seeing clouds is the third ground. Seeing gathered clouds is the fifth ground. Seeing mist without dust is the sixth ground. Seeing the sun and moon at midday eliminates the karmic influences of Māra and karmic obstacles.
[0088c25] 「復次金剛摧！菩薩夢中見不淨塗身，是菩薩見初地三地。於前身毀罵賢聖，修惡行菩薩。此菩薩應三年中晝夜三時勤修懺悔，自後更不於餘人生輕慢心，應多修信解，如是清淨。以青淤泥自塗身者是初地，若塗半身是二地，若處處被塗是三地。乃至六地應覺魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing their body smeared with impurities, this bodhisattva is seeing characteristics of the first to third grounds. In a previous life, they slandered noble ones and practiced evil actions as a bodhisattva. This bodhisattva should diligently practice repentance three times during the day and night for three years. Afterwards, they should no longer generate a mind of contempt towards others, and should cultivate much faith and understanding. In this way, they become pure.
Smearing oneself with blue-black mud is characteristic of the first ground. Smearing half the body is the second ground. Being smeared in various places is the third ground. Up to the sixth ground, one should be aware of the karmic influences of Māra.
[0089a03] 「復次金剛摧！菩薩若自夢見作王，此菩薩一切十地見處處地，有厚善根亦有厚艱難，不應於他希望，供養於他不起姦詐，修質直施，所有持戒與他共，不自讚不毀於他，如是以覺道。若在村中恐怖者是初地，若在僧房中是二地，若在園觀中是三地，若天祀中是四地，若在大城中是五地，若在山中是六地，若作閻浮提王是七地，若作轉輪王是八地，若在海中是九地，若在須彌山頂是十地。除魔業不勤精進，應念諸佛菩薩也。
Furthermore, Vajra Crusher! If a bodhisattva dreams of becoming a king, this bodhisattva sees characteristics of all ten grounds in various places. They have deep roots of goodness but also face great difficulties. They should not hope for things from others, should make offerings to others without deceit, practice straightforward giving, share their precepts with others, not praise themselves or disparage others. In this way, they awaken to the path.
If they are fearful in a village, this is the first ground. If they are in a monastic dwelling, this is the second ground. If they are in a garden, this is the third ground. If they are at a celestial sacrifice, this is the fourth ground. If they are in a great city, this is the fifth ground. If they are in the mountains, this is the sixth ground. If they become a king of Jambudvīpa, this is the seventh ground. If they become a wheel-turning king, this is the eighth ground. If they are in the ocean, this is the ninth ground. If they are on the peak of Mount Sumeru, this is the tenth ground.
To eliminate the karmic influences of Māra, one should not be negligent in diligence and should be mindful of all buddhas and bodhisattvas.
[0089a13] 「復次金剛摧！菩薩若夢王前若輔相前若大眾中，是菩薩是八地見。此雜煩惱，彼應教化眾生，應修供養自修清淨，如是清淨。彼初地施雜眾煩惱，二地戒，三地聞，四地定，五地持，六地通，七地說法，八地眷屬成就。
Furthermore, Vajra Crusher! If a bodhisattva dreams of being before a king, a minister, or in a great assembly, this bodhisattva is seeing the eighth ground. This is mixed with afflictions. They should teach and transform sentient beings, should practice making offerings, and should cultivate their own purity. In this way, they become pure.
For the first ground, giving is mixed with afflictions. For the second ground, morality. For the third ground, learning. For the fourth ground, concentration. For the fifth ground, retention. For the sixth ground, supernatural powers. For the seventh ground, teaching the Dharma. For the eighth ground, retinue is accomplished.
[0089a18] 「復次金剛摧！菩薩若夢騎乘在園林中，此菩薩是九地初地見。此菩薩不知是世間利養飲食，為魔所牽縛，少於業障，應供給法師供養所須，應習寂默，如是趣向彼。初地無智行，二地無慧，三地無決定智，四地無禪智，五地無無礙智，七地無出生智，八地無莊嚴智，九地無願智。
Furthermore, Vajra Crusher! If a bodhisattva dreams of riding in a garden, this bodhisattva is seen in the initial stage of the ninth ground. This bodhisattva does not know worldly gains and food, is bound by Māra, has few karmic obstacles, should provide for the needs of Dharma teachers, should practice silent meditation, and in this way progress towards that [state]. The first ground lacks wise conduct, the second ground lacks wisdom, the third ground lacks definitive wisdom, the fourth ground lacks meditative wisdom, the fifth ground lacks unobstructed wisdom, the seventh ground lacks wisdom of origination, the eighth ground lacks wisdom of adornment, and the ninth ground lacks wisdom of vows.
[0089a25] 「復次金剛摧！菩薩若夢見所未見有村落僧坊人眾，此菩薩是初地六地。彼多艱難，應修念佛，如是清淨。修信心施、修一切信解，見如是行相者是初地，若卒有所作是二地，若莊嚴是三地，若見莊嚴竟是四地，若見四眾聚會是五地，若見天眾是六地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing villages, monasteries, and crowds of people they have never seen before, this bodhisattva is in the first to sixth grounds. They face many difficulties and should practice Buddha-mindfulness. In this way, they become pure.
Cultivating faith-based giving and cultivating all types of faith and understanding - seeing these practices is characteristic of the first ground. If one suddenly has something to do, this is the second ground. If there is adornment, this is the third ground. If one sees the completion of adornment, this is the fourth ground. If one sees the four assemblies gathered, this is the fifth ground. If one sees assemblies of devas, this is the sixth ground.
[0089b02] 「復次金剛摧！菩薩若夢中得蓋，是初地七地見，佛所持，多艱難不為所屈，彼於說法人不應起惡意，如是清淨。若見花蓋是初地，若見琉璃蓋是二地，若見花及蓋是三地，若見物蓋是四地，若見畫莖蓋是五地，若鈴網蓋是六地，若見寶網蓋寶網垂覆是七地。除魔業不勤精進。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining a parasol, this is seen in the first to seventh grounds. It is held by the Buddha, and despite many difficulties, one is not overcome. They should not harbor ill will towards those who teach the Dharma. In this way, they become pure.
If they see a flower parasol, this is the first ground. If they see a lapis lazuli parasol, this is the second ground. If they see flowers and a parasol, this is the third ground. If they see a material parasol, this is the fourth ground. If they see a parasol with painted stem, this is the fifth ground. If they see a parasol with a net of bells, this is the sixth ground. If they see a jeweled net parasol with a jeweled net hanging down, this is the seventh ground.
This eliminates the karmic influences of Māra for those who do not diligently practice vigor.
[0089b09] 「復次金剛摧菩薩！若菩薩自夢與多人說法，此菩薩一切十地見，彼地地應覺知魔業業障。欲得決定辯當出推求，於一切物不應愛著，於求法人生清淨信心，修六和敬戒，如是清淨。若夢說云何修行施，此是初地。云何十善法，是二地。云何聞，是三地。云何頭陀德，是四地。云何說空，是五地。云何說訶責習，是六地。云何說無染著，是七地。云何說莊嚴定，是八地。云何說莊嚴佛，是九地。云何說妙時，是十地。初地施財，二地戒財，三地方便財，四地具七財，五地奉給財是，六地決斷財，七地決定財，八地通無礙財，九地行財，十地得財。彼初地善根增上，二地戒增上，三地方便增上，四地所作增上，五地十二因緣增上，六地甚深忍增上，七地壞智增上，八地壞教化眾生增上，九地調伏增上，十地壞淨國土增上。
Please translate
Furthermore, Bodhisattva Vajra Crusher! If a bodhisattva dreams of teaching the Dharma to many people, this bodhisattva sees all ten grounds, and in each ground should be aware of the karmic influences of Māra and karmic obstacles. To gain definitive eloquence, one should investigate and seek, not be attached to any things, give rise to pure faith in those seeking the Dharma, and cultivate the six kinds of reverence and precepts. In this way, one becomes pure.
If one dreams of explaining how to practice giving, this is the first ground. How to practice the ten good deeds is the second ground. How to listen is the third ground. How to practice the dhūta virtues is the fourth ground. How to explain emptiness is the fifth ground. How to explain admonishing habitual tendencies is the sixth ground. How to explain non-attachment is the seventh ground. How to explain adorning samādhi is the eighth ground. How to explain adorning Buddhahood is the ninth ground. How to explain the wondrous time is the tenth ground.
The first ground gives wealth of giving. The second ground gives wealth of precepts. The third ground gives wealth of skillful means. The fourth ground possesses the seven kinds of wealth. The fifth ground gives wealth of service. The sixth ground gives wealth of decisive judgment. The seventh ground gives wealth of certainty. The eighth ground gives wealth of unobstructed supernatural powers. The ninth ground gives wealth of practices. The tenth ground attains wealth.
In the first ground, good roots increase. In the second ground, precepts increase. In the third ground, skillful means increase. In the fourth ground, accomplishments increase. In the fifth ground, understanding of the twelve links of dependent origination increases. In the sixth ground, profound patience increases. In the seventh ground, transcendent wisdom increases. In the eighth ground, teaching and transforming beings increases. In the ninth ground, taming increases. In the tenth ground, purifying buddha-lands increases.
[0089b25] 「復次金剛摧！菩薩若自夢見初立城郭，此菩薩是八地，受不退轉記。應親近供養甚深信解人，多決定疑悔法障，彼應供養法師得除疑悔，如是清淨。彼中住初地，疑道為得佛為不得佛是二地，教化眾生智疑是三地，出生定疑是四地，應作智疑是五地，道果疑是六地，出生疑是七地，遊戲疑是八地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of first establishing a city with walls, this bodhisattva is in the eighth ground and receives the prediction of non-regression. They should closely associate with and make offerings to those with profound faith and understanding. There are many definitive doubts and regrets that obstruct the Dharma. They should make offerings to Dharma teachers to remove doubts and regrets. In this way, they become pure.
Within this:
Dwelling in the first ground involves doubting whether one will attain Buddhahood or not
The second ground involves doubts about teaching and transforming beings
The third ground involves doubts about giving rise to samādhi
The fourth ground involves doubts about what should be done
The fifth ground involves doubts about the path and its fruits
The sixth ground involves doubts about origination
The seventh ground involves doubts about playful manifestations
The eighth ground involves doubts about spontaneous activities
[0089c03] 「復次金剛摧！菩薩若夢縛筏濁水中過，彼是七地初地，業障魔業增盛，應生增上欲心堅固不壞和合相應，無生明淨。若智方便艱難是初地，若欲修勤善身懈怠是二地，若心非時是三地，或時明是四地，若少無畏是五地，若教化艱難是六地，若佛法艱難是七地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of crossing turbid waters on a raft, this is the initial stage of the seventh ground. Karmic obstacles and demonic activities increase strongly. One should generate a firm and unbreakable aspiration of heightened desire that is in harmony and accordance, pure and without birth. If wisdom and skillful means are difficult, this is the first ground. If one wishes to diligently cultivate good actions but the body is lazy, this is the second ground. If the mind is not timely, this is the third ground. If sometimes there is clarity, this is the fourth ground. If there is little fearlessness, this is the fifth ground. If teaching and transforming others is difficult, this is the sixth ground. If the Buddha's Dharma is difficult, this is the seventh ground.
[0089c09] 「復次金剛摧！菩薩若自夢集船，此菩薩是六地。若平等行六波羅蜜有艱難，當行無依六波羅蜜，如是清淨。若夢作船未竟是初地，作船竟是二地，若夢二船並是三地，若並縛二船是四地，見大眾上船是五地，見入船去是六地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of gathering boats, this bodhisattva is in the sixth ground. If practicing the six pāramitās equally is difficult, one should practice the six pāramitās without attachment. In this way, one becomes pure.
If one dreams of making a boat but it's not finished, this is the first ground. Completing the boat is the second ground. If one dreams of two boats side by side, this is the third ground. If two boats are tied together, this is the fourth ground. Seeing a great assembly board a ship is the fifth ground. Seeing people enter a boat and depart is the sixth ground.
[0089c15] 「復次金剛摧！菩薩若自夢見雲雷放電，是菩薩五地初地。彼魔業增上、少於業障，當多思善念捨所愛物，集陀羅尼，如是清淨。若見雲雨電驚怖是初地，若不驚怖是二地，若憶念法是三地，若住山頂憶念是四地，若空中念是五地。除魔業。若上地龍來集會、奉事所作，不生驚怖。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing clouds, thunder, and lightning, this bodhisattva is in the initial stage of the fifth ground. Their demonic activities (māra-karman) are increasing, but they have few karmic obstacles. They should contemplate good thoughts often, give up cherished possessions, and gather dhāraṇīs. In this way, they become pure.
If they see clouds, rain, and lightning and are frightened, this is the first ground. If they are not frightened, this is the second ground. If they are mindful of the Dharma, this is the third ground. If they are mindful while staying on a mountaintop, this is the fourth ground. If they are mindful in the sky, this is the fifth ground. This eliminates demonic activities.
If nāgas from higher grounds come to gather and make offerings, they do not become frightened.
[0089c22] 「復次金剛摧！菩薩若夢莊嚴得刀，此菩薩是初地三地。此魔業業障增盛，彼應親近忍波羅蜜、毘梨耶波羅蜜、般若波羅蜜，如是清淨。若是垢膩刀是初地，得無垢刀是二地，得利刀是三地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining an adorned sword, this bodhisattva is in the first to third grounds. The karmic influences of Māra and karmic obstacles are increasing strongly. They should cultivate the perfections of patience (kṣānti-pāramitā), diligence (vīrya-pāramitā), and wisdom (prajñā-pāramitā). In this way, they will become pure.
If it is a tarnished sword, this is the first ground. Obtaining a clean sword is the second ground. Obtaining a sharp sword is the third ground.
[0089c27] 「復次金剛摧！菩薩若夢中得器物，此菩薩是七地，如是相應當修行。彼不定有魔業業障，應勤行四攝法，如是清淨。應淨除六地，退法得增上七地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining vessels, this bodhisattva is in the seventh ground. One should practice according to these characteristics. They do not necessarily have karmic obstacles or demonic influences, but should diligently practice the four means of attraction. In this way, they become pure. They should purify the sixth ground, and by retreating from [certain] dharmas, they attain advancement to the seventh ground.
[0090a01] 「復次金剛摧！菩薩若自夢示眾生道，此是一切十地相。此如是初相應，覺業障、煩惱障，應供養親近法師，捨一切物，勤修精進，如是趣向。若見乘在道轉動是初地，示趣園觀道是二地，示趣城道是三地，示阿練若道是四地，示山道是五地，示趣海道是六地，示天道是七地，示聲聞道是八地，示菩薩道是九地，示佛道是十地。說示道竟示地初地，覺魔業、覺煩惱業，此前六地無過也。
Furthermore, Vajra Crusher! If a bodhisattva dreams of showing the Way to sentient beings, this is a characteristic of all ten grounds. This initial characteristic should be understood as follows: one becomes aware of karmic obstacles and afflictive obstacles, should make offerings to and stay close to Dharma teachers, give up all possessions, and diligently practice vigor. In this way, one progresses.
Seeing vehicles moving on the path is the first ground. Showing the path to parks and gardens is the second ground. Showing the path to the city is the third ground. Showing the path to a hermitage is the fourth ground. Showing the mountain path is the fifth ground. Showing the path to the sea is the sixth ground. Showing the path to heaven is the seventh ground. Showing the path of śrāvakas is the eighth ground. Showing the path of bodhisattvas is the ninth ground. Showing the path of buddhas is the tenth ground.
After explaining these paths, one returns to showing the initial ground, becoming aware of the karmic influences of Māra and the karmic influences of afflictions. There are no faults in the first six grounds.
[0090a10] 「復次金剛摧！菩薩若夢中入園林中，此菩薩八地初地。彼夢中受魔業煩惱業，夢驚怖悟已生愁苦，此應當修空聽甚深法，應當默然離於睡眠，應親近決定說道法者，如是清淨。若自夢退失王位心生驚怖是初地，夢破戒驚怖是二地，夢法沒盡驚怖是三地，夢法師無常驚怖是四地，若夢為火所燒驚怖是五地，夢被驚怖是六地，夢墮山驚怖是七地，夢見世尊入涅槃驚怖是八地。不勤進六地覺魔業。
Furthermore, Vajra Crusher! If a bodhisattva dreams of entering a garden, this bodhisattva is in the initial stage of the eighth ground. In the dream, they experience the karmic influences of Māra and afflictions. They become frightened in the dream and upon awakening feel sorrow and suffering. They should practice emptiness, listen to profound teachings, remain silent and avoid sleep, and stay close to those who definitively teach the path of Dharma. In this way, they become pure.
If they dream of losing their royal position and become frightened, this is the first ground. Dreaming of breaking precepts and being frightened is the second ground. Dreaming of the Dharma being completely extinguished and being frightened is the third ground. Dreaming of a Dharma teacher's impermanence and being frightened is the fourth ground. If dreaming of being burned by fire and being frightened, this is the fifth ground. Dreaming of being frightened is the sixth ground. Dreaming of falling from a mountain and being frightened is the seventh ground. Dreaming of seeing the World-Honored One entering nirvana and being frightened is the eighth ground. Not diligently progressing in the sixth ground is awareness of the karmic influences of Māra.
[0090a19] 「復次金剛摧！菩薩若夢中見五穀聚，此菩薩是八地上地住。初地第二地如是見不勤進，見魔業不要談說。前身曾供養諸佛，多諸艱難，不依一切世間，不觀於捨守護三業，如是清淨。夢見聚穀是七地，夢聚三千大千世界穀是八地，若夢五穀聚熟是九地，若夢刈穀是十地。
Furthermore, Vajra Crusher! If a bodhisattva dreams of seeing piles of five grains, this bodhisattva is abiding in the eighth ground and above. In the first and second grounds, seeing this without diligence is seeing the karmic influences of Māra, which should not be discussed. In a previous life, they made offerings to many Buddhas, faced many difficulties, did not rely on anything worldly, and did not contemplate abandoning the protection of the three karmas. In this way, they purify themselves.
Dreaming of seeing piles of grain is the seventh ground. Dreaming of piles of grain from three thousand great thousand world systems is the eighth ground. If dreaming of piles of five grains ripening is the ninth ground. If dreaming of harvesting grain is the tenth ground.
[0090a26] 「復次金剛摧！菩薩若夢中見治眾生病，此菩薩是八地。少於業障、魔業增盛，應修大悲勤勸化不生疑悔，如是相應。夢治小兒是初地，若夢治女人是二地，若夢治大人是三地，若夢治熱病是四地，若夢治白癩病是五地，若夢治自殘病是六地，若夢治乾消病是七地，若夢治鬼病是八地。除魔業，應修集忍行，成就菩薩大悲善心。
Furthermore, Vajra Crusher! If a bodhisattva dreams of curing the illnesses of beings, this bodhisattva is in the eighth ground. They have few karmic obstacles but increasing karmic influences of Māra. They should cultivate great compassion, diligently encourage and transform [beings] without giving rise to doubt or regret. In this way, they correspond [to this state].
Dreaming of treating children is the first ground. If they dream of treating women, this is the second ground. If they dream of treating adults, this is the third ground. If they dream of treating fevers, this is the fourth ground. If they dream of treating leprosy, this is the fifth ground. If they dream of treating self-inflicted injuries, this is the sixth ground. If they dream of treating consumption, this is the seventh ground. If they dream of treating demon-caused illnesses, this is the eighth ground.
To eliminate the karmic influences of Māra, they should cultivate and accumulate the practice of patience, accomplishing the bodhisattva's great compassion and good mind.
[0090b04] 「復次金剛摧！菩薩若自聞授菩提記，此菩薩是見十地。此受記，魔業業障應覺知受十地記。初地受道記，二地受菩薩行記，三地受忍記，四地受願記，五地受三昧記，六地受慧記，七地受方便記，八地受出過聲聞辟支佛地一切知記，九地受一生補處記，十地受佛灌頂記。彼修大悲般若波羅蜜，善權方便親近，如是趣向。
Furthermore, Vajra Crusher! If a bodhisattva hears themselves receiving a prediction of bodhi, this bodhisattva is seen in the ten grounds. For this prediction, one should be aware of receiving the prediction of the ten grounds along with the karmic influences of Māra and karmic obstacles.
In the first ground, one receives a prediction of the path. In the second ground, a prediction of bodhisattva practices. In the third ground, a prediction of patience. In the fourth ground, a prediction of vows. In the fifth ground, a prediction of samādhi. In the sixth ground, a prediction of wisdom. In the seventh ground, a prediction of skillful means. In the eighth ground, a prediction of surpassing the grounds of śrāvakas and pratyekabuddhas with all-knowing wisdom. In the ninth ground, a prediction of being one birth away from Buddhahood. In the tenth ground, a prediction of the Buddha's consecration.
They cultivate great compassion and the perfection of wisdom (prajñā-pāramitā), drawing close to skillful means and expedient methods. In this way, they progress.
[0090b12] 「復次金剛摧！菩薩若夢中覺道，此菩薩是初地。應覺大悲、應勤修精進、應信善心，如是趣向。覺知是八地，動三千大千世界是九地，夢放光諸天大聲歌頌喜嘯是十地。初地七地，不勤進魔業如是相。
Furthermore, Vajra Crusher! If a bodhisattva dreams of awakening to the path (i.e. ‘attaining enlightenment’), this bodhisattva is in the first ground. They should be aware of great compassion, should diligently cultivate vigor, and should have faith in a good mind. In this way, they progress.
Awareness is the eighth ground. Shaking the three thousand great thousand world systems is the ninth ground. Dreaming of emitting light, with devas singing praises with great voices and joyful shouts is the tenth ground.
From the first to the seventh ground, not being diligent is the karmic influence of Māra with these characteristics.
[0090b17] 「復次金剛摧！菩薩若夢中得滿瓶，此菩薩見一切十地，當如是知。若村中得是初地，若門中得是二地，若道中得是三地，若樹下得是四地，若住得是五地，若坐得是六地，若山頂頭得是七地，若空中得是八地，若食時得是九地，若莊嚴乘騎若園觀是十地。此地地魔業業障應覺，如是清淨趣向。」
Furthermore, Vajra Crusher! If a bodhisattva dreams of obtaining a full vase, this bodhisattva sees all ten grounds, and should know it as follows:
If obtained in a village, it is the first ground.
If obtained at a gate, it is the second ground.
If obtained on a road, it is the third ground.
If obtained under a tree, it is the fourth ground.
If obtained while standing, it is the fifth ground.
If obtained while sitting, it is the sixth ground.
If obtained on a mountaintop, it is the seventh ground.
If obtained in the air, it is the eighth ground.
If they obtain it at mealtime, this is the ninth ground.
If they are adorned and riding, or in a garden, this is the tenth ground.
One should be aware of the karmic influences of Māra and karmic obstacles in each ground. In this way, one purifies oneself and progresses.
[0090b23] 爾時世尊而說偈言。
At that time, the World-Honored One spoke in verse saying:
如是相所得， 決定無有疑， 大士應如是， 莫見他少短， 人德難可量。
Thus attaining these characteristics, One is definitely without doubt. Great beings should be like this, Not seeing others' minor faults, Human virtue is hard to measure.
大海可熾火， 火中可生水， 此一一有相， 若退於菩提， 終無有是處。
The ocean may be set ablaze, Water may be born from fire, Each of these has its characteristics, But retreating from bodhi, This is simply impossible.
若以於兩肩， 頂戴於須彌， 遊至於十方， 恒河沙世界；
If one could carry Mount Sumeru On both shoulders atop the head, And travel to the ten directions, To worlds as numerous as Ganges sands;
如是之相貌， 此事猶可作， 如此菩提心， 終無有退轉。
Such an appearance as this, This feat could still be accomplished, But for such a bodhicitta, There is never any regression.
大地可反覆， 菩提心退轉， 終無有是處。
The earth may be overturned, But the bodhicitta regressing, This is simply impossible.
此中少功德， 若有善心人， 以向無上道， 有四法無量。
Here, with little merit, If there is a person of good heart, Who aspires to the supreme path, There are four immeasurable dharmas.
世間無智者， 虛空界難知， 如是眾生界， 佛知菩提心。
The ignorant in the world, Find the realm of space hard to know, So too the realm of beings, Buddha knows the bodhicitta.
愚者應當知， 諸菩薩所行， 不應生輕毀。
The foolish should know, The conduct of all bodhisattvas, And should not give rise to contempt.
可以一小草， 測量於大海， 眾生之所行， 不可得思議。
One may use a blade of grass, To measure the great ocean, The conduct of beings, Is inconceivable.
假使大海水， 盡融為洋銅， 為己身命故， 猶尚可飲盡， 於諸菩薩行， 終不可輕毀。
Even if all the ocean's water, Were completely melted into molten copper, For the sake of one's own life, One could still drink it all, But towards the conduct of bodhisattvas, One should never show contempt.
如飲洋銅苦， 其苦不可數， 或有業障礙， 或為魔所亂， 彼人受生處， 終無有憂悔。
Like drinking molten copper's pain, Its suffering cannot be counted, Some have karmic obstacles, Some are disturbed by Mara, But where such a person is reborn, There will never be sorrow or regret.
若人為樂故， 於惡色愚癡， 破戒可厭惡， 不可恭敬者， 如是等人所， 不應生輕慢。
If for the sake of pleasure, One is foolish with evil appearance, Breaking precepts, detestable, Not worthy of respect, Towards such people, One should not give rise to contempt.
眾生之所行， 甚難可得知， 猶如舍利弗， 寂默入禪定， 能於一心中， 唯知五十心。
The conduct of beings, Is extremely hard to know, Just as Śāriputra, Silently entering samadhi, Could in one mind-moment, Only know fifty minds.
猶如諸世尊， 一念知無量， 不應於諸佛， 而生於疑心。
Just as all the World-Honored Ones, In one thought know immeasurable things, One should not towards the Buddhas, Give rise to a doubting mind.
猶如阿羅漢， 不知自境界， 況復當能知， 眾生之境界。
Just as the Arhats, Do not know their own state, How much less could they know, The state of all beings.
是故一切人， 不應作是言， 我能知眾生， 心中之所念。
Therefore, all people, Should not speak thus, "I can know what is, In the minds of beings."
我見染服人， 須臾著白衣， 如是念念間， 念念有變異， 況誰能復知， 真實者愚患。
I see a person in dyed robes, In a moment wearing white clothes, Thus from moment to moment, Each moment has its changes, How much less can one know, The true foolishness of the wise.
譬如阿闍世， 殺害於己父， 又於如來所， 而生惡逆心，
Just like Ajātaśatru, Killed his own father, And towards the Tathāgata, Gave rise to an evil, opposing mind,
還於一念中， 深悔過罪心， 即能除罪報， 脫於惡道苦。
Yet in a single moment, Deeply repented his sinful mind, And could eliminate karmic retribution, Escaping the suffering of evil paths.
況有能自生， 清淨善心者， 此心或時縛， 此心或時解，
How much more those who can self-generate, A pure and good mind, This mind sometimes bound, This mind sometimes liberated,
此身是無記， 亦無有所知， 云何令此身， 而有於過惡？
This body is without characteristics, And also without knowledge, How can one make this body, Have faults and evils?
是身亦不應， 親近於身色， 亦復所不應， 殺害他人身。
This body also should not, Be close to bodily form, Nor should it, Kill the bodies of others.
譬如真淨金， 墮於不淨中， 本性常清淨， 不淨不能損。
Like true pure gold, Falling into impurity, Its original nature is always pure, Impurity cannot harm it.
彼人雖貪樂， 行於世間法， 彼人實功德， 善心無損減。
Though that person delights in greed, Practicing worldly dharmas, That person's true merit, Their good mind is not diminished.
王子長者子， 眾中作戲笑， 一切諸大王， 見者悉喜樂。
Princes and elders' sons, Make jokes among the crowd, All the great kings, Seeing this, all rejoice.
此眾生中行， 或在天人中， 或食毒不死， 或捉火不燒， 況於知覺者。
This conduct among beings, May be among gods and humans, Some eat poison and do not die, Some grasp fire and are not burned, How much more for those with awareness.
世間愚癡人， 不能奪癡行， 緣覺及聲聞， 不如施菩薩。
The foolish people of the world, Cannot rob the conduct of the foolish, Pratyekabuddhas and Śrāvakas, Are not like giving to Bodhisattvas.
清淨心福田， 平等猶如佛， 菩薩等如佛， 見善心甚深。
The field of merit of a pure mind, Is equal to the Buddha, Bodhisattvas are equal to Buddha, Seeing the good mind as profound.
譬如恒河沙， 諸佛世界中， 滿中七寶施； 若書持此經， 欲比其功德， 倍數無比喻， 善得於命利， 菩提心不失。
Like the sands of the Ganges, In all Buddha worlds, Filled with the seven treasures as offerings; If one writes and upholds this sutra, Wishing to compare its merit, It's beyond all comparison, Well obtaining life's benefit, The bodhicitta is not lost.
若人為財故， 入於大海中， 必當獲大利； 若持一切經， 能為多人說， 不聞於此經， 不知眾生行。
If a person for wealth's sake, Enters into the great sea, They will certainly obtain great profit; If one upholds all sutras, And can explain them to many people, Not hearing this sutra, One does not know the conduct of beings.
以是因緣故， 應當知勝如， 不自讚己德， 不應謗毀他， 善心行清行。
For this reason, One should know supreme thusness, Not praising one's own virtues, Not slandering or disparaging others, With a good mind practicing pure conduct.
若欲速覺悟， 第一菩提道， 樂阿練若處， 常護諸情根， 勤修於精進， 遠離於親里， 修第一義慈。
If one wishes to quickly awaken, To the supreme bodhi path, Delight in places of solitary practice, Always guard all sense faculties, Diligently cultivate vigor, Distance oneself from relatives, Cultivate the supreme meaning of loving-kindness.
如是當速疾， 得於菩提道。」
Thus one will swiftly, Attain the bodhi path.
[0091b14] 爾時世尊說此經時，六萬天人得不退於阿耨多羅三藐三菩提；十八那由他天人未發心者令發菩提之心。聞此經故除捨八十劫生死之罪，是故若欲不捨菩提者，當受持此經，讀誦通利善思念之，勤於方便忍受歡喜奉行。
When the World-Honored One expounded this sutra, sixty thousand celestial beings attained the stage of non-retrogression for anuttara-samyak-sambodhi (supreme perfect enlightenment). Eighteen nayutas of celestial beings who had not yet aroused the aspiration for enlightenment were inspired to give rise to the bodhicitta (mind of enlightenment). By hearing this sutra, they eliminated the sins of birth and death accumulated over eighty kalpas. Therefore, those who do not wish to abandon the pursuit of bodhi should uphold this sutra, recite it fluently, contemplate it well, and diligently practice its expedient means with patience, joy, and reverence.
[0091b19] 爾時眾中十千菩薩，欲退菩提心，生於疑悔，欲還歸家，不知障及魔業過。聞說此經，捨除罪過，於世尊前生少信心，於此世界當與彌勒菩薩一時成佛。淨除二十劫魔業，不起此坐住一生補處，當生他方世界，彌勒成佛時當一時成佛，彼除二十劫魔業及煩惱故。菩薩但聞此經尚能多作利益，況受持讀誦顯說。
At that time, ten thousand bodhisattvas in the assembly wished to retreat from their bodhicitta, generating doubt and regret, wanting to return home, unaware of the obstacles and karmic influences of Māra. Upon hearing this sutra expounded, they abandoned their transgressions and generated a small amount of faith before the World-Honored One. In this world, they will attain Buddhahood simultaneously with Maitreya Bodhisattva. They will purify twenty kalpas of karmic influences of Māra, and without rising from their seats, they will abide in the state of one more birth before Buddhahood. They will be reborn in other world-systems and attain Buddhahood simultaneously when Maitreya becomes a Buddha, because they have eliminated twenty kalpas of karmic influences of Māra and afflictions. If bodhisattvas can gain such great benefit just from hearing this sutra, how much more so for those who uphold, read, recite, and expound it.
[0091b26] 佛說此經已，天、人、阿修羅歡喜奉行。
After the Buddha had spoken this sutra, the devas, humans, and asuras were delighted and respectfully put it into practice.
大寶積經卷第十六