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See the introduction (i.5) and milestones 1.42–52 of Determining the Vinaya: Upāli’s Questions (Vinayaviniścayopāliparipṛcchā, Toh 68). The reference to the Three Sections in The Teachings on Dreams should not be confused with the sūtra with the same title, The Sūtra of the Three Heaps, Toh 284 (Skt. Triskandhakasūtra; Tib. phung po’i gsum pa’i mdo). See also Harrison 2003, p. 137.
See Lancaster, The Korean Buddhist Canon: A Descriptive Catalogue. On the Chinese translation, see Campany 2020, pp. 87–90. According to Campany, the attribution of the Chinese translation to Dharmarakṣa is most likely incorrect and all we can say with certainty is that the translation was produced by 598 (p. 88).
It is unclear what the term “eightfold assembly” (’khor brgyad) refers to. More common is the “fourfold assembly” (’khor bzhi), which includes monks, nuns, laymen, and laywomen.
Here we understand the Tib. term bltams pa in the sense of “filled with,” rather than “born.” This reading is suggested by syntax, as well as the variant reading gtams pa found in the Stok Palace and Lhasa versions of the translation.
Tib. ’dzem, which is here understood to correspond to the Skt. lajjā. The Tib. term can alternatively be interpreted to mean “revulsed” (Skt. √ṛt). The Phukdrak version of the Tib. translation uniquely reads mdzes, “beautiful.”
In the description of this dream sign that follows below, two different signs are described. The first concerns a vision of the Tathāgata walking away, and the second concerns a set of visions seen by bodhisattvas when walking in various locations.
In this and many of the signs listed below, the phrase “in a dream” (rmi lam na) is included in the brief description of the sign, while in others it is not. As is clear in the lengthier descriptions of each sign that comprise the rest of the sūtra, all are dream signs, whether explicitly indicated as such in this list or not.
Tib. che ge mo. This term, which typically translates the Skt. amukam, is used to mark the place in the text where a specific name can be inserted by the reader or reciter. Here it seems to be used to indicate that the monk in question can have any name, the main criterion being that a monk by that name wasn’t previously known.
tshigs su bcad pa; gāthā. This is one of the twelve divisions of scripture (gsung rab yan lag bcu gnyis; dvādaśāṅgapravacana).
Here we follow the Yongle, Stok Palace, and Phukdrak versions of the translation in omitting bdag, “oneself.”
Tib. gru sbyor ba. The description of this sign below uses the phrase gru ’dren pa, “piloting a boat.”
Typically, this refers to a prediction or prophecy about the circumstances of their awakening to buddhahood.
Tib. ’di ni shes bzhin du spyod pa ma yin no zhes. This translation is tentative, and takes shes bzhin du spyod pa as equivalent to the Sanskrit term samprajānavihārita or a similar phrase.
Reading gzhan dag gi bsam pa following the Lhasa, Narthang, Kangxi, Stok Palace, and Yongle versions. Degé reads gzhan dag gis bsam pa.
See the introduction (i.5) and milestones 1.42–52 of the UCSB Buddhist Studies Translation Group’s translation of Determining the Vinaya: Upāli’s Questions, Toh 68.
Tib. mthsan nyid; Skt. lakṣaṇa. It is unclear what the characteristics specifically pertain to.
A tentative translation of the Tib. sngon gyi sangs rgyas rnams kyi khri stan bshams shing bdag nyid kyis bshams pa yin.
The description of dream sign 26 does not match the sign given in the initial list, above. There, dream sign 26 is “perceiving themselves to be fearless.”
Tib. chos gos bcags shing shin tu byi dor byas pa. This seems to refer to the common practice of washing by repeatedly beating wet clothing over a hard surface.
As is clear from the next line, monastic robes traditionally consist of three pieces: an upper robe (uttarāsaṃga; bla gos), lower robe (antarvāsa; mthang gos), and shawl (saṃghātī; snam sbyar).
This could refer to the Four Great Kings: Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa.
This follows the reading gro ga’i gdugs in the Lhasa, Narthang, and Phukdrak versions. Degé reads gro ba gdugs.
Tentative for the Tib. de bzhin gshegs pa’i ’chags dag. Given the different associations in the passage that follows, the term appears to refer to places where the Tathāgata has “stepped,” and therefore “visited.”
Tib. srog yongs su gtong bas yongs su gdung bar mi ’gyur. This statement perhaps refers to the view that bodhisattvas should unhesitatingly give up their life in order to help other beings through their bodhisattva training.
Tib. rnam pa gsum bsdams pa. The “three aspects” could be a synonym for the “three doors” (sgo gsum): body, speech, and mind.
Reading nub par ’gyur following the Lhasa, Narthang, Phukdrak, Stok Palace, and Yongle versions. Degé reads nur bar ’gyur.
Tentative for sgrib pa med pa’i mtha’. This appears to be a term for the awakened state of buddhahood.
This translation follows the Lhasa, Narthang, and Stok Palace versions in reading byang chub sems yang dag par ’dzin du gzhug par bya. Degé reads byang chub sems dpa’ rnams yang dag par ’dzin du gzhug par bya.
Tentative for glags lta ba med pa, which is understood as the equivalent of the Skt. avatāraprekṣin.
Tib. che ge mo. This term, which typically translates the Skt. term amukam, is used to mark the place in the text where a specific name can be inserted by the reader or reciter.
This translation follows the Kangxi, Stok Palace, and Yongle versions in reading sngon mthong ba’i dge slong. Degé reads sngon ma thos pa’i dge slong, “a monk they have not heard of before.”
Tib. bzhi pa sgrub pa. We take this to be the title of a specific text, for which there are two potential references. The Tibetan title given here, bzhi pa sgrub pa, corresponds exactly to that of the Catuṣkanirhāra, a Mahāyāna sūtra that describes the conduct of a bodhisattva in forty-three topics, each divided into four subtopics (see The Fourfold Accomplishment, Toh 252). While this is perhaps the most likely reference based on its title, it is also possible that this is a reference to the The Accomplishment of the Sets of Four Qualities: The Bodhisattvas’ Prātimokṣa (Bodhisattvaprātimokṣacatuṣkanirhāra, Toh 248), a work that was important in Indian Buddhist circles. The Bodhisattvaprātimokṣacatuṣkanirhāra was cited once by Śāntideva in his Śikṣāsamuccaya, and seven times by Atiśa Dīpaṅkaraśrījñāna in his Mahāsūtrasamuccaya. Because the remaining lines of this section refer to categories or topics of texts and specific sūtras, it is also possible this is not intended as a title, but rather is a reference to the common feature of structuring Mahāyāna topics into sets of four. This feature can be seen in a number of works in the Tibetan canon, and specifically in a cluster of Mahāyāna sūtras cataloged as Toh 248–252.
Tib. sngon gyi tshul, understood here as the equivalent of the Skt. pūrvayoga and to refer to the previous lives of the Buddha or other buddhas and bodhisattvas.
This translation follows the Phukdrak and Stok Palace versions in reading a line break following sa gong mar yang ’gyur ro.
This is likely a reference to one of the other types of acceptance mentioned elsewhere in the text, including “acceptance that phenomena do not arise.”
The Lhasa, Narthang, and Phukdrak Kangyurs read “various flowers of the divine and human realms” (lha dang mi me tog sna tshogs kyi).
Translation tentative. It is unclear how the term bkod pa (Skt. vyūha) is best understood in this context. The term typically means “arrangement, “ornaments,” or “array,” and frequently denotes the wonderous appearances of buddhafields.
Translation tentative. The meaning of mtshan ma’i bya ba is unclear, as is the reference for the demonstrative pronoun de dag (“those”). The term byi dor, “cleared away,” is typically used to describe physical acts of cleaning, sweeping, or washing, rather than being used figuratively.
This translation follows the Lhasa and Narthang versions in reading gro ga’i gdugs. Degé has gro ba’i gdugs.
This dream sign is phrased differently here than it is in the opening list. There, this sign is described as bdag grong gzhan du zhugs par kun tu shes pa, “perceiving themselves entering another city.” Here, the Tibetan reads bdag grong khyer na gnas par byed par kun tu shes.
Tib. sems kyi bar dag la, “in the two, including mind.” This follows from the previous statement which referred to physical (lus) pleasure, thus completing the standard set of body, speech, and mind.
This translation follows the Lhasa, Narthang, and Stok Palace versions in reading brten par bya. Degé reads bsten par bya.
This translation follows the Degé in reading gshibs pa, which is understood here to refer to wood that is securely joined, and, as the term implies, arranged in rows. The Lhasa, Phukdrak, Narthang, Stok Palace, and Yongle versions all read sbyor ba, which also implies material that is “joined” or “fitted.”
Tib. byi dor. It is unclear what the object of this verb is. As above, this verb is generally used to describe acts of physical cleaning, washing, or sweeping.
Narthang uniquely reads ’di ni nyan thos dang rang sangs rgyas kyi sa’i lam mo, “This is the path of the śrāvaka and pratyekabuddha bhūmis.”
Tib. bdag gam yo’i lo tog. This translation is tentative. Choné, Kangxi, Lithang, and Phukdrak omit bdag. The obscure Tibetan term gam yo is here understood as synonymous with nye ’khor, “surroundings” or “neighborhood.”
Degé: nyes bden. Lhasa, Narthang, and Stok Palace read nyes dben, “free of fault,” and Phukdrak reads nges dben.
This translation follows Lhasa, Narthang, and Stok Palace in reading dkrongs. Kangxi reads the nearly synonymous dgrongs, Phukdrak and Yongle read dgongs, “think,” and Degé reads bgrongs, “count.”
This is not a feature of the standard narrative of Ajātaśatru, which relates that despite Ajātaśatru’s piety and remorse late in life, the seriousness of his patricide, regicide, and attempts to kill the Buddha required that he spend sixty thousand years in the hell realms. It is said that he will eventually attain liberation as a pratyekabuddha.
Degé: lus bems. Lhasa, Narthang, Phukdrak, and Stok Palace all read lus sems, “body and mind.”
Tib. bdag nyid chen po. From the context it appears this term is being used generically to describe the ease with which a child of high status plays with people of other high-status social groups.
Sometimes an abbreviation of anutpattikadharmakṣānti, “acceptance of the nonorigination of phenomena,” this phrase describes a mode of realization acquired by bodhisattvas. Dharmakṣanti can also refer to a way one becomes “receptive” to key points of the Dharma.
The bodhisattvas’ realization that all phenomena are unproduced and empty. It sustains them on the difficult path of benefiting all beings so that they do not succumb to the goal of personal liberation. Different sources link this realization to the first or eighth bodhisattva level (bhūmi).
Usually mentioned as a pair, as the “two provisions/accumulations” of wisdom (acquired through meditation) and merit (acquired through moral conduct).
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.
King of Magadha and son of the king Bimbisāra. While he was a prince, he became friends with the Buddha’s cousin and rival Devadatta, who convinced him kill his father and take the throne. As king, Ajātaśatru made several attempts on the Buddha’s life at Devadatta’s bidding. Ajātaśatru was eventually tormented with guilt and regret, converted to Buddhism, and supported the compilation of the Buddha’s teachings during the First Council.
An optional set of practices that monastics can adopt in order to cultivate greater detachment. The list of practices varies in different sources. When thirteen practices are listed, they consist of (1) wearing patched robes made from discarded cloth rather than from cloth donated by laypeople; (2) wearing only three robes; (3) going for alms; (4) not omitting any house while on the alms round, rather than begging only at those houses known to provide good food; (5) eating only what can be eaten in one sitting; (6) eating only food received in the alms bowl, rather than more elaborate meals presented to the saṅgha; (7) refusing more food after indicating one has eaten enough; (8) dwelling in the forest; (9) dwelling at the root of a tree; (10) dwelling in the open air, using only a tent made from one’s robes as shelter; (11) dwelling in a charnel ground; (12) having satisfaction with whatever dwelling one has; and (13) sleeping in a sitting position without ever lying down.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
Literally the “grounds” in which qualities grow, and also meaning “levels.” Here it refers specifically to levels of awakening, the ten bodhisattvas levels.
A general term for a wide range of nonhuman beings. In Indic medical traditions, the term is used specifically to refer to and classify nonhuman beings who have an effect on physical and mental health. The medical science that addresses and treats the influence of these beings is known as bhūtavidyā.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
Lit. “tree of awakening.” Name of the tree under which the Buddha Śākyamuni attained awakening in Bodhgayā. It is a kind of fig tree, the Ficus religiosa, known in Sanskrit as aśvattha or pippala. It is also mentioned as the tree beneath which every buddha will manifest the attainment of buddhahood.
A synonym for the Mahāyāna, the Great Vehicle.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
The first god realm of form, it is the lowest of the three heavens that make up the first meditation (dhyāna) heaven in the form realm.
Also known as the four “immeasurables,” the four states are loving kindness, compassion, joy, and equanimity.
In this text the term is used in the plural, likely to indicate brahmās from different world systems. See Brahmā.
A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.
Caitya is used as a general term for any structure or site that is deemed worthy of veneration. A caitya can be a mound, a shrine, or other generically shaped structure, but in most Buddhist contexts is identified with the domed structure also known as a stūpa. The Sanskrit terms caitya and stūpa are both translated into Tibetan with the term mchod rten, which can be literally translated as “a basis of worship.” However, a stūpa is a type of caitya that specifically contains a relic of the Buddha, a tathāgata, or another venerable person.
See “caitya.”
An ideal monarch or emperor who, as the result of the merit accumulated in previous lifetimes, rules over a vast realm in accordance with the Dharma. Such a monarch is called a cakravartin because he bears a wheel (cakra) that rolls (vartate) across the earth, bringing all lands and kingdoms under his power. The cakravartin conquers his territory without causing harm, and his activity causes beings to enter the path of wholesome actions. According to Vasubandhu’s Abhidharmakośa, just as with the buddhas, only one cakravartin appears in a world system at any given time. They are likewise endowed with the thirty-two major marks of a great being (mahāpuruṣalakṣaṇa), but a cakravartin’s marks are outshined by those of a buddha. They possess seven precious objects: the wheel, the elephant, the horse, the wish-fulfilling gem, the queen, the general, and the minister. An illustrative passage about the cakravartin and his possessions can be found in The Play in Full (Toh 95), \1\23.3–\1\23.13.
Vasubandhu lists four types of cakravartins: (1) the cakravartin with a golden wheel (suvarṇacakravartin) rules over four continents and is invited by lesser kings to be their ruler; (2) the cakravartin with a silver wheel (rūpyacakravartin) rules over three continents and his opponents submit to him as he approaches; (3) the cakravartin with a copper wheel (tāmracakravartin) rules over two continents and his opponents submit themselves after preparing for battle; and (4) the cakravartin with an iron wheel (ayaścakravartin) rules over one continent and his opponents submit themselves after brandishing weapons.
A world system comprised of a thousand worlds.
A god of the Pure Abodes.
A type of shell used as currency.
Literally “retention,” or “that which retains, contains, or encapsulates,” this term refers to mnemonic formulas, or codes, possessed by advanced bodhisattvas that contain a quintessence of their attainments, as well as the Dharma teachings that express them and guide beings toward their realization. The term can also refer to an incantation used to protect or bring about a specific result.
A teacher or reciter of scriptures. In early Buddhism a section of the saṅgha would consist of bhāṇakas, who, particularly before the teachings were written down and were only transmitted orally, were a key factor in their preservation. Various groups of dharmabhāṇakas specialized in memorizing and reciting certain sections of the Buddhist canon.
A teacher or reciter of scriptures. In early Buddhism a section of the saṅgha would consist of bhāṇakas, who, particularly before the teachings were written down and were only transmitted orally, were a key factor in their preservation. Various groups of dharmabhāṇakas specialized in memorizing and reciting certain sections of the Buddhist canon.
In Buddhist cosmology, a dichiliocosm is an aggregate of universes that contains a thousand chiliocosms, or one million world systems.
The fourth of the six perfections. A state of mind characterized by joyful persistence when engaging in any virtuous behavior of body, speech, or mind.
Correct and unhindered discernment that is traditionally of four types: (1) discernment of phenomena (dharma); (2) discernment of meaning (artha); (3) discernment of linguistic analysis (nirukti); and (4) discernment in confident eloquence (pratibhāna).
Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
A god of the Pure Abodes.
One of the twelve branches of scripture or aspects of the Dharma. Literally meaning “vast” or “extensive,” it refers to a particular set of lengthy sūtras or collections of sūtras that provides a comprehensive overview of Buddhist thought and practice. This category includes individual works such as the \1\2Lalitavistara and \1\2Saddharmapuṇḍarīka and collections such as the Mahāsannipāta, Buddhāvataṃsaka, Ratnakūta, and Prajñāpāramitā.
The six modes of supernormal cognition or ability, namely, clairvoyance, clairaudience, knowledge of the minds of others, remembrance of past lives, the ability to perform miracles, and the knowledge of the destruction of all mental defilements. The first five are considered mundane or worldly and can be attained to some extent by non-Buddhist yogis as well as Buddhist arhats and bodhisattvas. The sixth is considered to be supramundane and can be attained only by Buddhist yogis.
A god of the Pure Abodes.
According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.
Four ways of attracting people to the Buddhist teachings: generosity, kind words, meaningful actions, and practicing what one preaches.
The four assemblies of male and female monastics and male and female lay followers.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands—noticeable still today on its many sandy banks and at its delta—which serve as a common metaphor for infinitely large numbers.
According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa—the known human world or more specifically the Indian subcontinent.
The first of the six perfections.
In the most general sense the devas—the term is cognate with the English divine—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.
One of the heavens of Buddhist cosmology, lowest among the six heavens of the desire realm (kāmadhātu, ’dod khams). Dwelling place of the Four Great Kings (caturmahārāja, rgyal chen bzhi), traditionally located on a terrace of Sumeru, just below the Heaven of the Thirty-Three. Each cardinal direction is ruled by one of the Four Great Kings and inhabited by a different class of nonhuman beings as their subjects: in the east, Dhṛtarāṣṭra rules the gandharvas; in the south, Virūḍhaka rules the kumbhāṇḍas; in the west, Virūpākṣa rules the nāgas; and in the north, Vaiśravaṇa rules the yakṣas.
The second of the six heavens in the desire realm; also the name of the gods living there. The paradise of Śakra on the summit of Sumeru where there are thirty-three leading deities, hence the name.
As the sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. In other contexts it refers to the ability to correctly discern the qualities of a given object, such as its characteristics or whether it should be taken up or rejected.
An important form of Buddhist meditation focusing on developing insight into the nature of phenomena. Often presented as part of a pair of meditation techniques, the other being śamatha, “calm abiding”.
A god of the Pure Abodes and common epithet of Śiva. The term is often synonymous with Īśvara, though here they are listed as separate deities.
In this text, a god of the Pure Abodes. Īśvara is also one of the most frequently used names for Śiva. The term is often synonymous with Maheśvara, though here they are listed as separate deities.
The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.
A god of the Pure Abodes.
’phags pa rmi lam bstan pa zhes bya ba theg pa chen po’i mdo (Āryasvapnanirdeśanāmamahāyānasūtra). Toh 48, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 203.b–237.a.
’phags pa rmi lam bstan pa zhes bya ba theg pa chen po’i mdo. Narthang Kangyur vol. 35 (dkon brtsegs, ka), folios 341.b–394.a.
’phags pa rmi lam bstan pa zhes bya ba theg pa chen po’i mdo. Stok Palace Kangyur vol. 35 (dkon brtsegs, ka), folios 308.b–363.a.
’phags pa rmi lam bstan pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 39, pp. 599–680.
Jing ju tian zi hui 淨居天子會 (Svapnanirdeśa) Taishō 310-4 (CBETA).
84000. Determining the Vinaya: Upāli’s Questions (Vinayaviniścayopāliparipṛcchā, ’dul ba rnam par gtan la dbab pa nye bar ’khor gyis zhus pa, Toh 68). Translated by UCSB Buddhist Studies Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2021.
84000. The Fourfold Accomplishment (Āryacatuṣkanirhāranāmamahāyānasūtra, ’phags pa bzhi pa sgrub pa zhes bya ba theg pa chen po’i mdo, Toh 252). Translated by the Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2020.
84000. The Jewel Cloud (Āryaratnameghanāmamahāyānasūtra, ’phags pa dkon mchog sprin zhes bya ba theg pa chen po’i mdo, Toh 231). Translated by the Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2019.
84000. The King of Samādhis Sūtra (Sarvadharmasvabhāvasamatāvipañcitasamādhirājasūtra, chos thams cad kyi rang bzhin mnyam pa nyid rnam spros pa ting nge ’dzin gyi rgyal po’i mdo, Toh 127). Translated by Peter Alan Roberts. Online publication. 84000: Translating the Words of the Buddha, 2018.
84000. The Root Manual of the Rites of Mañjuśrī (Mañjuśrīmūlatantra, ’jam dpal gyi rtsa ba’i rgyud, Toh 543). Translated by the Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2020.
84000. The Ten Bhūmis (Daśabhūmika, sa bcu pa, Toh 44-31). Translated by Peter Alan Roberts. Online publication. 84000: Translating the Words of the Buddha, 2021.
84000. Unraveling the Intent (Āryasaṃdhinirmocananāmamahāyānasūtra, ’phags pa dgongs pa nges par ’grel pa zhes bya ba theg pa chen po’i mdo, Toh 106). Translated by the Buddhavacana Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2020.
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The Teaching on Dreams records the Buddha’s description of one hundred and eight signs that may appear to bodhisattvas in their dreams. These signs indicate not only that those individuals are bodhisattvas, but also the range of bhūmis on which those bodhisattvas potentially reside, what obstacles they face, and what means they can use to overcome them. Many descriptions of the individual signs also include variations on the main sign that further specify the bodhisattvas’ status. This sūtra offers a rare, detailed discourse on dream signs and their relation to the bodhisattva path, making it a uniquely important source on bodhisattva practice in Mahāyāna literature.
This text was translated by Khenpo Kunga Sherab (University of Toronto) and Ben Wood (St. Francis College). Ben Wood wrote the draft introduction and Frances Garrett (University of Toronto) served as the project manager.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Tom Tillemans and Ryan Damron edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. André Rodrigues was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Cosmo Namkha Namgyal Sucharitakul, Kuhn Sucharitakul, and Pema Choeden Namgyal Abrahams.
The Teaching on Dreams is the fourth text in the Heap of Jewels (Skt. ratnakūṭa; Tib. kon brtsegs) collection of sūtras. In this sūtra the Buddha explains the signs that may appear in the dreams of individuals on the bodhisattva path. One hundred and eight dream signs are listed and described in the text, each revealing a bodhisattva’s level of attainment, the obstacles they may face, and the means they can use to overcome them. The descriptions generally follow a similar formula that begins with a description of the sign, the range of bhūmis it indicates, a statement about the bodhisattvas’ remaining obstacles and practices to overcome them, and details on the variations of the sign related to each bhūmi. The highly structured nature of The Teaching on Dreams distinguishes this sūtra as one of the most methodically organized expositions of the bodhisattva’s path of training and the ten-bhūmi scheme.
The Sanskrit word bhūmi (Tib. sa) means “ground,” “level,” or “stage,” and is used in Mahāyāna contexts to refer to ten stages of training and realization bodhisattvas must traverse on their way to the awakening of buddhahood. The sūtra does not provide details on the bhūmis and their respective practices, and thus presumes an audience already familiar with the topic. Instead, the sūtra describes how the content of bodhisattvas’ dreams can be interpreted to determine their status on the ten bhūmis. For a more detailed treatment of the bhūmis and the related practices of a bodhisattva, see other essential Mahāyāna sources such as The King of Samādhis Sūtra, Unraveling the Intent, The Jewel Cloud Sūtra, and The Ten Bhūmis.
The Teaching on Dreams is delivered by the Buddha Śākyamuni while he resides at Vulture Peak Mountain near Rājagṛha together with a large assembly of monks, bodhisattvas, and gods. The gods first request that the Buddha teach on dream signs so that future bodhisattvas might bolster their resolve to reach full awakening. After their request, the sūtra’s main interlocutor, the bodhisattva Vajrapramardin, rises from his seat and reaffirms the gods’ request, this time in a series of verses that also praise the Buddha.
The Buddha assents to Vajrapramardin’s request and announces that he will teach the assembly how to recognize practitioners of the bodhisattva path according to one hundred and eight dream signs. More precisely, the Buddha presents a series of signs that signal which of the bhūmis bodhisattvas reside on and what they must do to progress to the higher bhūmis. The sūtra begins with a list of all one hundred and eight signs, followed by a detailed presentation of each. Adhering to the same general pattern, each description begins with a general statement about the sign, which could, for example, be seeing the Tathāgata in specific circumstances, or seeing a specific place or object, or bodhisattvas witnessing themselves performing certain actions, etc. While some of these dreams are part of the standard dreams found in Indian manuals of dream interpretation, the vast majority of them have a specific Buddhist flavor. Each sign indicates a specific range of bhūmis—as few as two or as many as all ten—that the dreaming bodhisattva is currently on. The Buddha then explains how each sign also denotes the obstacles they will still face. These obstacles fall into the two broad categories, those that come from Māra’s influence, and those that come from the individual’s karmic obscurations. The Buddha then prescribes courses of action to remedy these impediments, which typically involve cultivating diligence and other qualities conducive to the path, serving Dharma teachers, and engaging in practices and actions that better orient them to the bodhisattva path. In a number of instances, the Buddha also prescribes the recitation of a discourse referred to as the Three Sections (Skt. triskandhaka; Tib. phung po gsum pa). The Teaching on Dreams does not explicitly cite from this source, making it hard to conclusively identify, but it likely refers to the three-stage confessional practice used to mend breaches of a bodhisattva’s discipline, as found in Determining the Vinaya: Upāli’s Questions.
Following the general explanation of each dream sign and its implications, most signs also include a set of variations that indicate specific bhūmis. If one of these variant signs is seen, then the bhūmi that has been reached may be precisely ascertained. In this way, the formula for examining dreams taught by the Buddha in The Teaching on Dreams can be used by bodhisattvas to determine their progress on the bodhisattva bhūmis, understand what obstructs them, and apply the appropriate remedies to overcome those obstacles.
The teaching concludes with a set of verses that assert the incomprehensibility of a bodhisattva’s conduct and warn against judging a bodhisattva’s behavior. The sūtra then closes with an account of the benefits of hearing this sūtra for those assembled there, and their celebration of the Buddha’s instructions.
There is no extant version of The Teaching on Dreams in Sanskrit. However, the sūtra was translated into Chinese with the title 淨居天子會 (Jing ju tian zi hui, Taishō 310-4). Traditionally, this translation is attributed to Dharmarakṣa (Zhu fa hu, 竺法護, ca. 233–310), but the veracity of this attribution has been questioned. The Tibetan translation preserved in the Degé Kangyur, and the majority of other Kangyurs, lacks a translator’s colophon, but the versions in the Lhasa, Narthang, and Stok Palace Kangyurs report that the text was translated by the Indian master Prajñāvarman and the Tibetan translator Yeshé Dé. This attribution, as well as the fact that The Teaching on Dreams is recorded in the Phangthangma (’phang thang ma) and Denkarma (ldan kar ma) imperial-period catalogs, indicates that the Tibetan translation was produced by the early ninth century.
An extensive quotation from The Teaching on Dreams is found in the early tenth-century treatise The Lamp for the Eye of Contemplation (bsam gtan mig sgron) by Nupchen Sangyé Yeshé (gnubs chen sangs rgyas ye shes, 844–ca. mid-tenth century) in its chapter devoted to the gradualist Mahāyāna approach. The Teaching on Dreams is also cited in A Clear Differentiation of the Three Sets of Vows (sdom gsum rab dbye) by Sakya Paṇḍita Kunga Gyaltsen (sa skya paN+Di ta kun dga' rgyal mtshan, 1182–1251).
This English translation is based on the Degé Kangyur edition, in consultation with the versions in the Stok Palace and Phukdrak Kangyurs, as well as the variants listed in the Comparative Edition (dpe bsdur ma) of the Kangyur. The sūtra is generally consistent across the Tibetan recensions consulted, but a few substantive variants have been noted.
[B1] Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was residing on Vulture Peak Mountain at Rājagṛha together with a great assembly of 60,000 monks, most of whom had set out for unsurpassable, completely perfect awakening. Present also was an assembly of great śrāvakas, all of whom had realized the various types of extrasensory cognitions.
After finishing his meal, the Blessed One entered such a samādhi that through its power Śakra, Brahmā, and the world protectors with their retinues who were present within this trichiliocosm came to where the Blessed One was staying. After they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Through the power of the Buddha’s samādhi, every monk present in this great trichiliocosm came from the ten directions to where the Blessed One was staying. When they arrived, they prostrated, placing their heads at the feet of the Blessed One, and then sat down to one side. Through the power of that samādhi, every member of the eightfold assembly who was a practitioner of the Bodhisattva Vehicle also came to where the Blessed One was staying. When they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Next, from the Pure Abodes came the gods Joyful, Extremely Joyful, Joy in Realization, Excellent Joy, Śrībhadra, Completely Joyful, Īśvara, and Maheśvara, who, accompanying a multitude of other gods from the Pure Abodes, arrived where the Blessed One was staying. They then bowed their heads to the Blessed One’s feet and sat down to one side. Once seated off to the side, the gods of the Pure Abodes addressed the Blessed One:
“Honorable Blessed One, the religious discourse called Teaching the Signs of a Bodhisattva was taught long ago by completely perfect buddhas and will be taught again in the future. Therefore, we ask the Blessed One to teach it for the benefit of many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of gods and humans. Even after the Blessed One passes into parinirvāṇa, future bodhisattvas will hear this religious discourse and develop a powerful resolve to attain unsurpassable, completely perfect awakening. When they see their own virtues exactly as they are, they will not feel conceited in relation to others, nor will they act heedlessly out of pleasure. Even if they experience suffering, they will not be despondent.”
The Blessed One assented by not saying anything to the gods of the Pure Abodes. Then the bodhisattva Vajrapramardin, who knew of the request made by those gods, and knew that a large assembly had arrived, spoke these verses:
The Blessed One then said to the bodhisattva mahāsattva Vajrapramardin, “Vajrapramardin, listen carefully and be attentive. I will explain to you the features, indications, and signs by which individuals following the Bodhisattva Vehicle can be recognized.”
The bodhisattva Vajrapramardin replied to the Blessed One, “Such is my request.” He then listened as the Blessed One instructed.
The Blessed One said to him, “Vajrapramardin, those who follow the Bodhisattva Vehicle may be recognized through one hundred and eight signs. What are the one hundred and eight signs?
“While asleep and dreaming, (1) seeing an image of the beautiful form of the Tathāgata speaking; (2) seeing the Tathāgata remain silent; (3) seeing the Tathāgata covered from head to toe; (4) seeing the Tathāgata with his face averted; (5) seeing the form of the Tathāgata fashioned out of clay; (6) seeing the form of the Tathāgata drawn in color; (7) seeing an image of the Tathāgata while walking; (8) seeing the Tathāgata teaching the Dharma to others; (9) seeing the Tathāgata miraculously flying through the sky; (10) seeing the Tathāgata pass into parinirvāṇa; (11) seeing the Tathāgata being cremated; (12) in a dream, finding the Tathāgata’s physical relics; (13) in a dream, finding the Tathāgata’s hair; (14) in a dream, seeing caityas that have never been seen before; (15) in a dream, seeing jeweled caityas of the Tathāgata; (16) seeing caityas of the Tathāgata performing miracles; (17) seeing the radiance of the Tathāgata; (18) in a dream, hearing but not seeing the Tathāgata; (19) perceiving themselves to have the form of the Tathāgata; (20) perceiving themselves to be the flowers, flower garlands, fragrances, or unguents that are offered to or used to anoint a caitya of the Tathāgata; (21) seeing the Tathāgata wearing dirty clothes; (22) in a dream, hearing teachings that have never been heard before; (23) in a dream, understanding Dharma teachings that were not taught, and upon waking, being unable to recall anything about the teachings that have not been taught by anyone; (24) seeing a Dharma-teaching monk who had never been seen before; (25) in a dream, perceiving themselves sitting atop a Dharma throne teaching the Dharma; (26) in a dream, perceiving themselves to be fearless; (27) in a dream, seeing the seat of awakening; (28) seeing the Tathāgata walking; (29) seeing the Tathāgata turning the wheel of Dharma; (30) seeing the Tathāgata’s parinirvāṇa stūpa; (31) finding the Tathāgata’s robe; (32) finding the Tathāgata’s alms bowl; (33) seeing the Tathāgata all alone; (34) seeing the Tathāgata surrounded by many people; (35) seeing the Tathāgata’s parasol; (36) seeing a place visited by the Tathāgata; (37) seeing the Tathāgata’s seat; (38) perceiving themselves offering food to the Tathāgata; (39) perceiving themselves offering clothes to the Tathāgata; (40) perceiving themselves offering flowers to the Tathāgata; (41) perceiving themselves on a mountain; (42) in a dream, perceiving themselves to be naked; (43) in a dream, perceiving themselves to be in an intermediate direction; (44) in a dream, perceiving themselves going to a region never visited before; (45) in a dream, perceiving themselves to be in a river; (46) in a dream, seeing rain falling from the clouds; (47) in a dream, experiencing an earthquake; (48) in a dream, perceiving themselves to be in the midst of battle; (49) in a dream, perceiving themselves to be ill; (50) in a dream, perceiving themselves falling off a precipice into an abyss, unable to catch hold; (51) in a dream, perceiving themselves avoiding being killed; (52) in a dream, perceiving themselves among enemies; (53) in a dream, perceiving themselves flying through the sky; (54) in a dream, perceiving themselves holding a lamp; (55) in a dream, seeing a bodhisattva departing; (56) in a dream, finding a book; (57) in a dream, hearing the sound of a dhāraṇī; (58) in a dream, hearing the sound of samādhi; (59) in a dream, hearing the sound of the sūtras from among the extensive discourses; (60) in a dream, hearing the names of Dharma-teaching monks named ‘so-and-so’; (61) in a dream, perceiving that they have gained confident eloquence in the verses; (62) in a dream, perceiving that they have gained confident eloquence in the sūtras; (63) in a dream, hearing the sound of a Dharma treasure; (64) in a dream, hearing the name of a tathāgata from another world system; (65) hearing about a certain bodhisattva named ‘so-and-so’ from another world system; (66) perceiving themselves to be in the middle of an ocean; (67) perceiving themselves collecting jewels; (68) perceiving themselves reaching the summit of Mount Meru; (69) perceiving themselves ascending a mountain; (70) perceiving themselves on a mountain peak; (71) perceiving themselves climbing a tree; (72) seeing the best of elephants; (73) perceiving themselves to be riding the best of elephants; (74) perceiving themselves riding a horse; (75) perceiving themselves performing an act of truth; (76) seeing a fruit tree; (77) seeing a flowering tree; (78) seeing a city never seen before; (79) seeing Lake Anavatapta; (80) seeing a god; (81) seeing a nāga; (82) perceiving themselves to be traveling to another Jambudvīpa; (83) perceiving themselves wearing white clothes; (84) perceiving themselves wearing a garland of jewels on their head; (85) perceiving themselves wearing an ornamented garland of flowers on their head; (86) perceiving themselves holding flower petals; (87) perceiving themselves beating a great drum or making other musical sounds; (88) watching a wolf seize the sun or the moon; (89) perceiving themselves to be covered in filth; (90) perceiving themselves to be a king; (91) perceiving themselves to be in the presence of a king, the king’s prime minister, or a large crowd of people; (92) perceiving themselves to be in a garden; (93) seeing a monastery, town, region, or country never seen before; (94) in a dream, finding a parasol; (95) in a dream, perceiving themselves to be teaching the Dharma to a large group of people; (96) perceiving themselves entering another city; (97) perceiving themselves constructing a bridge; (98) perceiving themselves using a boat; (99) in a dream, perceiving thunder and lightning coming from clouds; (100) in a dream, finding weapons or armor; (101) finding vessels; (102) in a dream, perceiving themselves revealing a path to beings; (103) in a dream, perceiving themselves entering a pleasure garden; (104) in a dream, seeing a bountiful harvest; (105) perceiving themselves caring for sick beings; (106) hearing a prediction of their awakening; (107) perceiving that they have reached completely perfect awakening; and (108) in a dream, finding a full pot.
“Vajrapramardin, if these one hundred and eight dream signs appear, you should recognize those individuals as practitioners of the Bodhisattva Vehicle.
1. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata speaking, and if those bodhisattvas have obtained the power of dhāraṇī, have obtained the extrasensory cognitions, or have performed an act of truth, see that as an indication that they are on the eighth bhūmi. If such bodhisattvas are close to attaining these qualities, consider them to be on one of the first seven bhūmis.
2. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata remaining silent, those bodhisattvas have accumulated karma that obscures the Dharma. That being the case, they should inspire themselves to listen to the Dharma and should render joyful service to people dedicated to reciting the Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider such individuals to be on one of the first seven bhūmis.
“If at that time those individuals are on the first bhūmi, they should recite Three Sections Dharma discourse three times a day and three times a night for seven years as an act of purification. If they are on the second bhūmi, they should recite it for six years. If on the third bhūmi, they should recite it for five years. If on the fourth bhūmi, they should recite it for four years. If on the fifth bhūmi, they should recite it for three years. If on the sixth bhūmi, they should recite it for two years. And if on the seventh bhūmi, they should recite it for one year.
3. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata covered from head to toe, they have separated beings from seeing their spiritual guides and from hearing the Dharma. This being the case, with a mind free of hostility they should provide beings with the requisites for developing confidence. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be novices.
4. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata with his face averted, it means they have created hindrances to becoming a renunciant and developed obscurations toward those who study the Dharma. This being the case, such bodhisattvas should maintain the practice of arranging the Dharma throne and encourage beings to listen to the Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be on one of the first seven bhūmis.
5. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s form fashioned out of clay, consider them to be on the first bhūmi. Such bodhisattvas have criticized the conduct of a Dharma teacher and should therefore place a lamp at the top of a tathāgata’s caitya or shrine containing Dharma texts. This should be done with a mind free of hostility. By doing so, those bodhisattvas’ related karmic obscurations will be purified. If bodhisattvas residing on one of the other bhūmis see signs of this kind, it should be recognized as the activity of Māra.
6. “Vajrapramardin, if in a dream bodhisattvas see the form of the Tathāgata drawn in color, consider them to be on one of the first five bhūmis. If those bodhisattvas perceive themselves making offerings of incense or flowers to the drawn image of the Buddha, consider them to be on the first bhūmi. If their palms are pressed together, consider them to be on the second bhūmi. If they offer praise, consider them to be on the third bhūmi. If they prostrate with their five limbs, consider them to be on the fourth bhūmi. If circumambulating, consider them to be on the fifth bhūmi. Such bodhisattvas should generate acceptance of the profound Dharma. Once they have done so, they will receive a prediction.
7. “Vajrapramardin, if in a dream bodhisattvas see an image of the Tathāgata walking away, it indicates that those bodhisattvas had been contemptuous in their recitation and instruction. They should therefore make an effort to be conscientious, should continuously create opportunities to listen to the Dharma, and should clean caityas of the tathāgatas. By doing so, their related karmic obscurations will be purified. Consider such bodhisattvas to be on the third bhūmi.
“What would it signify if those bodhisattvas saw the Tathāgata when they were walking somewhere else? If bodhisattvas see the Tathāgata while walking to the dining hall, consider them to be on the first bhūmi. If bodhisattvas see the Tathāgata while walking to the temple, consider them to be on the second bhūmi. If bodhisattvas see the Tathāgata while on their way to listen to the Dharma, consider them to be on the third bhūmi. If in meditative seclusion, consider them to be on the fourth bhūmi. If living in solitude, consider them to be on the fifth bhūmi. If seen while walking or speaking, consider them to be on the sixth bhūmi. If seen while walking and making obeisance, consider them to be on the seventh bhūmi. If seen while walking and performing miracles, consider them to be on the eighth bhūmi. If while walking and manifesting emanations, consider them to be on the ninth bhūmi. If talking and speaking of emptiness while walking and looking right and left, consider them to be on the tenth bhūmi.
8. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata teaching the Dharma in the midst of an assembly but do not understand, consider them to be on any of the ten bhūmis. This sign is the result of disparaging a person who recites the Dharma of the Teacher’s parinirvāṇa by saying, ‘This is not done mindfully.’ Because of this, such bodhisattvas should strive to listen without parting from their spiritual guide and should stop looking for faults. By doing so, those bodhisattvas’ related karmic obscurations will be purified.
“If bodhisattvas hear the Tathāgata giving a discourse on generosity, consider them to be on the first bhūmi. If the discourse is on discipline, consider them to be on the second bhūmi. If the discourse is on patience, consider them to be on the third bhūmi. If the discourse is on diligence, consider them to be on the fourth bhūmi. If the discourse is on meditation, consider them to be on the fifth bhūmi. If the discourse is on insight, consider them to be on the sixth bhūmi. If the discourse is on great compassion, consider them to be on the seventh bhūmi. If the discourse is on the discernments, consider them to be on the eighth bhūmi. If the discourse is on samādhi, consider them to be on the ninth bhūmi. If the discourse is on the perfected powers, consider them to be on the tenth bhūmi.
9. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata miraculously flying through the sky, recognize that their awakening is predicted on the seventh bhūmi. Such bodhisattvas should collect themselves in meditative seclusion and acquire acceptance of the profound Dharma. By doing so, they will swiftly reach completely perfect awakening.
“If bodhisattvas see the Tathāgata sitting in the sky, they are on the first bhūmi. If the Tathāgata is moving about, the bodhisattvas are on the second bhūmi. If the Tathāgata is standing on the earth emanating brilliant light, the bodhisattvas are on the third bhūmi. If the Tathāgata is standing while teaching Dharma, the bodhisattvas are on the fourth bhūmi. If the Tathāgata is performing miracles, the bodhisattvas are on the fifth bhūmi. If the Tathāgata is on the ground resting in meditation, the bodhisattvas are on the sixth bhūmi. If the Tathāgata is on the ground casting brilliant light upward, the bodhisattvas are on the seventh bhūmi. If the Tathāgata rises up, moves through the sky, and renders himself invisible, the bodhisattvas are on the eighth bhūmi.
10. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata passing into parinirvāṇa, they have abandoned the sacred Dharma and, even after renouncing, acted hypocritically and sought gain through dishonesty. This being the case, such bodhisattvas should strive to venerate the Three Jewels, offer clothing to Dharma teachers, and keep their three doors restrained. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider them to be on one of the first five bhūmis.
11. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata being cremated, it is a sign that they have rejoiced in the decline of the Dharma under the influence of an evil companion. Consider those bodhisattvas to be on the first bhūmi. If they have only recently given rise to the mind set on awakening, consider them to be novices. Such bodhisattvas should recite the Dharma for a week, hold a lamp in front of a caitya of a tathāgata for an entire night, confess their evil actions three times a day and three times a night, and encourage beings to accept the sublime Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified.
12. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s physical relics, consider them to be on the third bhūmi. It is also a sign that those bodhisattvas will encounter a buddha in their next life, receive a prediction, and master the perfections.
“If bodhisattvas residing on other bhūmis find the Tathāgata’s physical relics in a dream it is a sign in the following ways. Consider bodhisattvas who find hair from the Tathāgata’s head to be on the first bhūmi. Fingernails indicate the second bhūmi, small particles indicate the third bhūmi, a tooth indicates the fourth bhūmi, a canine tooth indicates the fifth bhūmi, an ūrṇā indicates the sixth bhūmi, a hand indicates the seventh bhūmi, an uṣṇīṣa indicates the eighth bhūmi, individual parts of the body indicate the ninth bhūmi, and his entire body indicates the tenth bhūmi.
13. “Vajrapramardin, if in a dream bodhisattvas find scattered strands of hair from the Tathāgata’s head, consider those bodhisattvas to be on the ninth bhūmi. It is an indication that previous thus-gone, worthy, completely perfect buddhas had predicted the bodhisattvas’ awakening, and that all their karmic obscurations will be purified in their next life.
“If bodhisattvas who live as householders find strands of hair, consider them to be on the first bhūmi. If those who have renounced householder life find them, consider them to be on the second bhūmi. If bodhisattvas walking in the road find them, consider them to be on the third bhūmi. If found at a crossroads, consider those bodhisattvas to be on the fourth bhūmi. If found at the gates of a city, consider those bodhisattvas to be on the fifth bhūmi. If bodhisattvas find them when exiting, consider them to be on the sixth bhūmi. If the hairs are found in a garden, consider those bodhisattvas to be on the seventh bhūmi. If the hairs are found among people, consider those bodhisattvas to be on the eighth bhūmi. If they are found in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they are found while meditating, consider those bodhisattvas to be on the tenth bhūmi.
14. “Vajrapramardin, if in a dream bodhisattvas see caityas that they have never seen before, you should recognize that those bodhisattvas have few karmic obscurations and that the activity of Māra affects them only slightly. If those bodhisattvas rely on a spiritual guide, they will gain acceptance about phenomena and will also obtain the power of dhāraṇī. You should understand that such bodhisattvas can be on any of the ten bhūmis.
“If they see a caitya of the Tathāgata made out of clay, consider those bodhisattvas to be on the first bhūmi. If they see one made out of stone, consider them to be on the second bhūmi. If they see one made out of mortar, consider them to be on the third bhūmi. If they see one with a clean plinth and parasol, consider them to be on the fourth bhūmi. If they see one with clean stone pillars, consider them to be on the fifth bhūmi. If they see one laminated with gold, consider them to be on the sixth bhūmi. If they see one covered with a jeweled filigree, consider them to be on the seventh bhūmi. If they see one covered with a lattice of small bells, consider them to be on the eighth bhūmi. Know that the signs seen on the first to seventh bhūmis may also be the activity of Māra. Ninth- and tenth-bhūmi bodhisattvas do not have mistaken dream visions.
15. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that are adorned with jewels, before long those bodhisattvas will reach completely perfect awakening and captivate the minds of the gods. You should consider such bodhisattvas to be on the eighth bhūmi.
16. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that perform miracles, it indicates that those bodhisattvas have purified all karmic obscurations in this life. Consider such bodhisattvas to be on the eighth bhūmi. Bodhisattvas too will think of them.
“On the first bhūmi, they should shun evil companions and cultivate faith. On the second bhūmi, they should seek out wisdom. On the third bhūmi, they should increase their conviction. On the fourth bhūmi, they should purify their mind. On the fifth bhūmi, they should use faith to experience conviction. On the sixth bhūmi, they should cultivate even-mindedness. On the seventh bhūmi, they should feel conviction in the ultimate. On the eighth bhūmi, they should feel conviction in the displays. On the ninth bhūmi, they should experience confirmation. On the tenth bhūmi, they unmistakenly see the qualities of those who reside elsewhere and whose signs have not appeared. You should recognize that the signs on the first to the seventh bhūmis may also be the activity of Māra. Past those bhūmis Māra has no power to create hindrances.
17. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s radiance, consider those bodhisattvas to be on the third bhūmi. They should train in fulfilling the wishes of others. If they are diligent, they will obtain the power of dhāraṇī and reach any of the ten bhūmis.
18. “Vajrapramardin, if in a dream bodhisattvas hear the Tathāgata but do not see him, consider those bodhisattvas to be on the fourth bhūmi. This indicates that when those bodhisattvas were wealthy kings they prevented beings from seeing the Buddha and, after renouncing, deceitfully criticized the Dharma. That being the case, such bodhisattvas should recite the Three Sections Dharma discourse day and night for a month. By doing so, their related karmic obscurations will be purified.
19. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have the form of the Tathāgata, recognize that those bodhisattvas are on the first bhūmi or are on one of the first nine bhūmis. Such bodhisattvas have the capacity to accomplish the power of dhāraṇī, samādhi, and the extrasensory cognitions. The Buddha will also think of those bodhisattvas, so they should cultivate even-mindedness. Such bodhisattvas will quickly achieve awakening and become completely and perfectly awakened.
“If those bodhisattvas see themselves giving alms to the Tathāgata while he stands, consider them to be on the first bhūmi. If they give alms to the Tathāgata while he sits, consider them to be on the second bhūmi. If they give alms to the splendidly adorned Tathāgata, consider them to be on the third bhūmi. If they give alms to the Tathāgata surrounded by his relatives, consider them to be on the fourth bhūmi. If they give alms to the Tathāgata surrounded by many people, consider them to be on the fifth bhūmi. If they give alms to the Tathāgata flanked by two people, consider them to be on the sixth bhūmi. If they give alms to the Tathāgata resting in meditative composure in the midst of all displays, consider them to be on the seventh bhūmi. If they give alms to the Tathāgata who is uttering praises, consider them to be on the eighth bhūmi. If they give alms to the Tathāgata while he is performing miracles, consider them to be on the ninth bhūmi. You should realize that all of these signs may also be the activity of Māra.
20. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be the flowers, flower garlands, incense, or sandalwood powder presented to a caitya of the Tathāgata, or to be an unguent that anoints it, consider those bodhisattvas to be on one of the first five bhūmis.
“If those bodhisattvas were practicing the perfection of generosity, and upon waking could recall the signs of that generosity but did not feel conceit, consider them to be on the first bhūmi. If they did not feel conceit about their discipline, consider them to be on the second bhūmi. If they did not feel conceit about their patience, consider them to be on the third bhūmi. If they did not feel conceit about their diligence, consider them to be on the fourth bhūmi. If they did not feel conceit about their meditation, consider them to be on the fifth bhūmi. They should also have no hostility toward any being. Thus will they swiftly arrive at the level of nonregression.
21. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata wearing dirty clothes, consider those bodhisattvas to have great karmic obscurations and to be on one of the first four bhūmis.
“If those bodhisattvas experience extremely harmful unwanted circumstances, consider them to be on the first bhūmi. If they experience mixed circumstances, consider them to be on the second bhūmi. If they experience them physically, consider those bodhisattvas to be on the third bhūmi. If they experience them mentally, consider those bodhisattvas to be on the fourth bhūmi. If they harm themselves in a dream, consider them to be on the fifth bhūmi. Perfected bodhisattvas do not experience any ripening of their karma in their dreams. Therefore, such bodhisattvas should eliminate excessive pride, encourage other beings to make offerings without feeling jealous, and repeatedly recite the Three Sections discourse. By doing so, their related karmic obscurations will be purified.
22. “Vajrapramardin, if in a dream bodhisattvas hear teachings that have never been heard before, recognize that those bodhisattvas have revered many buddhas, as well as many people who teach the Dharma. Consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas should act in the manner they have been taught, and they will then swiftly find release in awakening.
“If those bodhisattvas hear various kinds of Dharma advice, consider them to be on the first bhūmi. If they receive advice on needing few possessions, consider them to be on the second bhūmi. If they receive advice on removing doubts, consider them to be on the third bhūmi. If they receive advice on dhāraṇīs, consider them to be on the fourth bhūmi. If they receive advice on characteristics, consider them to be on the fifth bhūmi. If they receive advice on the ultimate, consider them to be on the sixth bhūmi. If they receive every kind of advice, consider them to be on the seventh bhūmi. This is how to understand each of the bhūmis and to recognize karmic obscurations.
23. “Vajrapramardin, if in a dream bodhisattvas understand Dharma teachings that were not taught, but upon waking no longer understand them, then those bodhisattvas have created karma that obscures the Dharma and have given the gift of Dharma mixed with material concerns. That being the case, those bodhisattvas should venerate Dharma teachers and present them with offerings of all their material goods without holding back. They will thus purify the related karmic obscurations. Consider such bodhisattvas to be on the second bhūmi.
“If those bodhisattvas hear the Dharma in a dream but upon waking do not see anything, consider them to be on the first bhūmi. If upon waking they have not forgotten, consider them to be on the second bhūmi. Consider bodhisattvas who never falter to have received a prediction and to have mastered the six perfections. Bodhisattvas on the other bhūmis do not lose what they have grasped and do not falter in any way. Thus, these signs can also be recognized as karmic obscurations or the activity of Māra.
24. “Vajrapramardin, if in a dream bodhisattvas see a Dharma-teaching monk they have never seen before, recognize that those bodhisattvas are in the thoughts of other bodhisattvas, have few karmic obscurations, and are little affected by the activity of Māra. If those bodhisattvas are diligent, they will also attain illumination. Consider such bodhisattvas to be on one of the first six bhūmis.
“If the monk is teaching the verses section but not the sūtra section, consider them to be on the first bhūmi. If the monk is teaching the sūtra section, consider those bodhisattvas to be on the second bhūmi. If the monk is teaching the verses section and the sūtra section, consider those bodhisattvas to be on the third bhūmi. If the monk is teaching various sections, consider those bodhisattvas to be on the fourth bhūmi. If the monk is teaching the profound, consider those bodhisattvas to be on the fifth bhūmi. If the monk is teaching the discernments, consider those bodhisattvas to be on the sixth bhūmi.
25. “Vajrapramardin, if in a dream bodhisattvas perceive themselves sitting atop a Dharma throne teaching the Dharma, it indicates that they had prepared a Dharma throne for past buddhas, and did so themselves. Consider such bodhisattvas to be suitable vessels to accept the profound, and to be on one of the first eight bhūmis.
“If those bodhisattvas are giving teachings reluctantly, consider them to be on the first bhūmi. If giving them enthusiastically, consider them to be on the second bhūmi. If giving connected teachings, consider them to be on the third bhūmi. If giving sequential teachings, consider them to be on the fourth bhūmi. If giving teachings on a topic of great knowledge, consider them to be on the fifth bhūmi. If giving teachings on a topic for śrāvakas, consider them to be on the sixth bhūmi. If giving teachings on a topic for bodhisattvas, consider them to be on the seventh bhūmi. If giving teachings on a topic for buddhas, consider them to be on the eighth bhūmi.
26. “Vajrapramardin, if in a dream bodhisattvas perceive themselves having traveled somewhere, those bodhisattvas have overcome their karmic obscurations and are far beyond the reach of Māra’s activity. Consider such bodhisattvas to be on one of the first nine bhūmis.
“If those bodhisattvas are somewhere free of danger, consider them be on the first bhūmi. If they are in a place where riches can be found, consider them to be on the second bhūmi. If they are in a place where the Dharma can be found, consider them to be on the third bhūmi. If they are in a place where they meet a spiritual guide, consider them to be on the fourth bhūmi. If they are in a place with a proper motivation, consider them to be on the fifth bhūmi. If they are in a place where they are in good physical health, consider them to be on the sixth bhūmi. If they are in a place where they are in good mental health, consider them to be on the seventh bhūmi. If they are in a place where they have the extrasensory cognitions, consider them to be on the eighth bhūmi. If they are in a place where they receive a prediction, consider them to be on the ninth bhūmi.
27. “Vajrapramardin, if in a dream bodhisattvas see the seat of awakening, consider those bodhisattvas to be close to a state of not regressing from awakening and to be on any one of the ten bhūmis.
“If bodhisattvas see the seat of awakening but do not see the Bodhi tree, consider them to be on the first bhūmi. If they also see the Bodhi tree, consider those bodhisattvas to be on the second bhūmi. If they see it surrounded by many trees, consider those bodhisattvas to be on the third bhūmi. If they see it has abundant leaves, consider those bodhisattvas to be on the fourth bhūmi. If they see it has abundant flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see it has abundant fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see cushions arranged there, consider those bodhisattvas to be on the seventh bhūmi. If they see the seat of awakening surrounded by people, consider those bodhisattvas to be on the eighth bhūmi. If they see it surrounded by nāgas, consider those bodhisattvas to be on the ninth bhūmi. If they see it surrounded by gods, and hear those gods call out “How delightful!” while scattering flowers, consider those bodhisattvas to be on the tenth bhūmi.
28. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata walking, it indicates that those bodhisattvas had been disrespectful when giving the gift of the Dharma. Such bodhisattvas should therefore diligently take joy in the attainment of others and in not focusing on faults. Consider those bodhisattvas to be on one of the first seven bhūmis.
“If they see the Tathāgata walking ungracefully, consider those bodhisattvas to be on the first bhūmi. If they see him walking gracefully, consider those bodhisattvas to be on the second bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the third bhūmi. If they see him seated, consider those bodhisattvas to be on the fourth bhūmi. If they see him surrounded by trees, consider those bodhisattvas to be on the fifth bhūmi. If they see flowers strewn about him, consider those bodhisattvas to be on the sixth bhūmi. If they see him shaded by a canopy, consider those bodhisattvas to be on the seventh bhūmi.
29. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata turning the wheel of Dharma, recognize that such bodhisattvas will never regress from any of the first seven bhūmis and that their karmic obscurations have been purified.
“If they see that a seat has not been arranged, consider those bodhisattvas to be on the first bhūmi. If they see that a seat has been arranged, consider those bodhisattvas to be on the second bhūmi. If they see that various seats have been arranged, consider those bodhisattvas to be on the third bhūmi. If they see that the seat has been strewn with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they see a variety of canopies suspended overhead, consider those bodhisattvas to be on the fifth bhūmi. If they hear melodies coming from the sky, consider those bodhisattvas to be on the sixth bhūmi. If they see a white parasol covered with a web of jewels above the seat, consider those bodhisattvas to be on the seventh bhūmi.
30. “Vajrapramardin, if in a dream bodhisattvas sees the parinirvāṇa stūpa, consider those bodhisattvas to be on one of the first eight bhūmis, to be close to awakening, and to have few karmic obscurations.
“If they see the parinirvāṇa stūpa covered in dust, consider those bodhisattvas to be on the first bhūmi. If they see it dust-free and clean, consider those bodhisattvas to be on the second bhūmi. If they see different types of grass growing there, consider those bodhisattvas to be on the third bhūmi. If they see green grass growing there, consider those bodhisattvas to be on the fourth bhūmi. If they see that it is surrounded by various trees with blooming flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see trees that are abundant with flowers and fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see a variety of singing birds, consider those bodhisattvas to be on the seventh bhūmi. If they see that the stūpa is ornamented with banners, canopies, and parasols, consider those bodhisattvas to be on the eighth bhūmi.
31. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s robe, consider those bodhisattvas to be on one of the first eight bhūmis. They should focus on recollecting the Buddha and thereby seek wisdom. Such bodhisattvas have few karmic obscurations.
“If they find a robe of the Tathāgata that is stained, consider those bodhisattvas to be on the first bhūmi. If they find a robe of the Tathāgata that is free of stains, consider those bodhisattvas to be on the second bhūmi. If they find a robe of the Tathāgata that has been dyed, consider those bodhisattvas to be on the third bhūmi. If they find a robe of the Tathāgata that is beaten and made exceedingly clean, consider those bodhisattvas to be on the fourth bhūmi. If they find a robe of the Tathāgata that shines with light, consider those bodhisattvas to be on the fifth bhūmi. If they find a robe of the Tathāgata that works miracles, consider those bodhisattvas to be on the sixth bhūmi. If they find one piece of the Tathāgata’s robes, consider those bodhisattvas to be on the seventh bhūmi. If they find the three pieces of the Tathāgata’s robes, consider those bodhisattvas to be on the eighth bhūmi. If such bodhisattvas make an effort, these signs will arise. If, however, they make no effort, the signs would not be attributable to the bodhisattvas but would be exclusively the activity of Māra.
32. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s alms bowl, those bodhisattvas are in the thoughts of the buddhas, are on the eighth bhūmi, and will be vessels for the light of Dharma. They should also cultivate acceptance of the absence of obscuration and thereby find release in awakening.
“If they find a flawed alms bowl, consider those bodhisattvas to be on the first bhūmi. If they find a flawless and empty alms bowl, consider those bodhisattvas to be on the second bhūmi. If they find one that is full of delicious flavors, consider those bodhisattvas to be on the third bhūmi. If they find one with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they find one with fruit, consider those bodhisattvas to be on the fifth bhūmi. If they find one with food, consider those bodhisattvas to be on the sixth bhūmi. If they find one full of fragrances, consider those bodhisattvas to be on the seventh bhūmi. If they find one wrapped with a flower garland, consider those bodhisattvas to be on the eighth bhūmi. If they find one together with a robe, consider those bodhisattvas to be on the ninth bhūmi. If they find one that came from empty space, consider those bodhisattvas to be on the tenth bhūmi. Unless these signs occur without conceit, they should be understood as the activity of Māra.
33. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata all alone, they should retire to solitude and diligently apply themselves to the samādhi of emptiness. Consider those bodhisattvas to be on the eighth bhūmi. Such bodhisattvas should exert themselves to purify their karmic obscurations with pure intentions. Thus, their karmic obscurations will be purified.
34. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata surrounded by many people, such bodhisattvas should bring many people together and be patient with their afflictions. Consider those bodhisattvas to be on one of the ten bhūmis. Awakening depends on diligence.
“If those bodhisattvas see the Tathāgata surrounded by śūdras and vaiśyas, consider them to be on the first bhūmi. If they see the Tathāgata surrounded by kṣatriyas, consider those bodhisattvas to be on the second bhūmi. If they see the Tathāgata surrounded by brahmins, consider those bodhisattvas to be on the third bhūmi. If they see the Tathāgata surrounded by kings, consider those bodhisattvas to be on the fourth bhūmi. If they see the Tathāgata surrounded by nāgas, consider those bodhisattvas to be on the fifth bhūmi. If they see the Tathāgata surrounded by great kings, consider those bodhisattvas to be on the sixth bhūmi. If they see the Tathāgata surrounded by numerous Śakras, consider those bodhisattvas to be on the seventh bhūmi. If they see the Tathāgata surrounded by numerous Brahmās, consider those bodhisattvas to be on the eighth bhūmi. If they see the Tathāgata surrounded by the gods of the Pure Abodes, consider those bodhisattvas to be on the ninth bhūmi. If they see the Tathāgata surrounded by bodhisattvas, consider those bodhisattvas to be on the tenth bhūmi. These are the signs, unless they are the activity of Māra. [B2]
35. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s parasol, consider those bodhisattvas to be on one of the first nine bhūmis. Unless it is the activity of Māra, such bodhisattvas have karmic obscurations. If they do not take pleasure in gain, honor, or praise, those bodhisattvas will quickly find release in awakening.
“If they see a parasol made of leaves, consider those bodhisattvas to be on the first bhūmi. If they see a parasol made of bamboo, consider those bodhisattvas to be on the second bhūmi. If they see a parasol made of birch, consider those bodhisattvas to be on the third bhūmi. If they see a parasol made of wood, consider those bodhisattvas to be on the fourth bhūmi. If they see a parasol of leafy branches, consider those bodhisattvas to be on the fifth bhūmi. If they see an iron parasol, consider those bodhisattvas to be on the sixth bhūmi. If they see a golden parasol, consider those bodhisattvas to be on the seventh bhūmi. If they see a jeweled parasol, consider those bodhisattvas to be on the eighth bhūmi. If they see a parasol strung with a web of small bells, consider those bodhisattvas to be on the ninth bhūmi. Up to the sixth bhūmi, understand that these signs might also be the activity of Māra.
36. “Vajrapramardin, if in a dream bodhisattvas see a place visited by the Tathāgata, consider those bodhisattvas to be on one of the first ten bhūmis. Such bodhisattvas will find release if they sustain their diligence. Those bodhisattvas are predicted, and the terms of those predictions are fixed.
“If those bodhisattvas see the Tathāgata visiting a house, consider those bodhisattvas to be on the first bhūmi. If they see him in a doorway, consider those bodhisattvas to be on the second bhūmi. If they see him in a garden, consider those bodhisattvas to be on the third bhūmi. If they see the Tathāgata walking, consider those bodhisattvas to be on the fourth bhūmi. If they see him in a dwelling, consider those bodhisattvas to be on the fifth bhūmi. If they see him in meditative composure, consider those bodhisattvas to be on the sixth bhūmi. If they see him in a river, consider those bodhisattvas to be on the seventh bhūmi. If they see him on a mountain, consider those bodhisattvas to be on the eighth bhūmi. If they see him in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they see him performing miracles, consider those bodhisattvas to be on the tenth bhūmi. These are the signs, unless they are the activity of Māra.
37. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s seat, consider those bodhisattvas to be on one of the first six bhūmis. They should take joy in tranquility. They will find release in awakening through it. Such bodhisattvas have few karmic obscurations.
“If those bodhisattvas see a seat that is not well made, consider those bodhisattvas to be on the first bhūmi. If they see a seat that is well made, consider those bodhisattvas to be on the second bhūmi. If they see a seat that has been cleaned, consider those bodhisattvas to be on the third bhūmi. If they see a multicolored seat, consider those bodhisattvas to be on the fourth bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the fifth bhūmi. If they see a seat that has been well arranged, consider those bodhisattvas to be on the sixth bhūmi. These are the signs, unless they are the activity of Māra.
38. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering food to the Tathāgata, consider those bodhisattvas to be on one of the first seven bhūmis. If they sustain their diligence, they will find release in awakening, but such bodhisattvas have minor karmic obscurations.
“If they offer alms to the Tathāgata after he has arrived in or departed a city, consider those bodhisattvas to be on the first bhūmi. If they offer alms to the Tathāgata while he resides in a city, consider those bodhisattvas to be on the second bhūmi. If they offer alms to the Tathāgata when he reaches a door, consider those bodhisattvas to be on the third bhūmi. If they offer the Tathāgata alms when he is walking the streets, consider those bodhisattvas to be on the fourth bhūmi. If they offer alms to the Tathāgata when he has reached the city gates, consider those bodhisattvas to be on the fifth bhūmi. If they offer alms to the Tathāgata while he is residing in the wilderness, consider those bodhisattvas to be on the sixth bhūmi. If they offer alms to the Tathāgata when he has reached a monastery, consider those bodhisattvas to be on the seventh bhūmi.
39. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering clothes to the Tathāgata, consider those bodhisattvas to be on one of the first eight bhūmis. Such bodhisattvas should endeavor in the samādhi of signlessness, and thereby find release in awakening.
“If they respectfully offer clothes to the Tathāgata, consider those bodhisattvas to be on the first bhūmi. If they offer the Tathāgata white clothes, consider those bodhisattvas to be on the second bhūmi. If they offer the Tathāgata red clothes, consider those bodhisattvas to be on the third bhūmi. If they offer the Tathāgata multicolored clothes, consider those bodhisattvas to be on the fourth bhūmi. If they offer the Tathāgata clothes of a golden color, consider those bodhisattvas to be on the fifth bhūmi. If they offer the Tathāgata clothes decorated with jewels, consider those bodhisattvas to be on the sixth bhūmi. If they offer the Tathāgata clothes with colored patterns, consider those bodhisattvas to be on the seventh bhūmi. If they offer the Tathāgata radiant clothes, consider those bodhisattvas to be on the eighth bhūmi.
40. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering flowers to the Tathāgata, consider those bodhisattvas to be on one of the first six bhūmis. Such individuals have major karmic obscurations, and though they will make an effort to receive a prediction, it will appear only through much toil.
“If such bodhisattvas offer the Tathāgata withered flowers, consider those bodhisattvas to be on the first bhūmi. If they offer the Tathāgata fresh flowers, consider those bodhisattvas to be on the second bhūmi. If they offer the Tathāgata flowers of various colors, consider those bodhisattvas to be on the third bhūmi. If they scatter flowers on the Tathāgata, consider those bodhisattvas to be on the fourth bhūmi. If the bodhisattvas offer flowers from their hand to the hand of the Tathāgata, consider those bodhisattvas to be on the fifth bhūmi. If they offer the Tathāgata divine flowers, consider those bodhisattvas to be on the sixth bhūmi. These are the signs unless they are the activity of Māra, or if they occur for two types of people: beginners and those with doubts.
41. “Vajrapramardin, if in a dream bodhisattvas perceive themselves on a mountain, they have experienced remorse and forsaken the Dharma. They will have major karmic obscurations, many illnesses, and be of limited insight. If they exert themselves without hostility toward any being, they will find release in awakening. Consider such bodhisattvas to be on one of the first five bhūmis. They should recite the Three Sections Dharma discourse three times a day and three times a night for seven years.
“While on the first bhūmi they should render joyful service to those who strive for the light of wisdom. While on the second bhūmi they should offer reverence and service. While on the third bhūmi they should make offerings to the Three Jewels. While on the fourth bhūmi they should cultivate acceptance of the profound Dharma. Regard them as bodhisattvas on one of the first five bhūmis.
42. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be naked, consider such bodhisattvas to have minor karmic obscurations. They should make an effort in realizing emptiness. Consider those bodhisattvas to be on one of the first four bhūmis.
“If they perceive themselves to be naked in a city, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves to be naked in the center of a city, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves to be naked in a wilderness, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves to be naked on a mountain, consider those bodhisattvas to be on the fourth bhūmi. These are the signs, unless they are the activity of Māra.
43. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in an intermediate direction, consider such individuals to have been abandoned by their spiritual guide and to be on the first bhūmi. They will be of meager intelligence, profoundly lazy, experience much mental anguish and many harms, be hated by numerous people, have many diseases, and be distracted. They will renounce and turn from their roots of virtue. They will acquire material necessities only with great difficulty and will have many afflictions. Because those bodhisattvas have, for the sake of profit, denigrated Dharma teachers and even forsaken the Dharma, and because they have served Dharma teachers while being faithless, irreverent, and shameless, they should rely on Dharma teachers with sincerity. If they renounce all material things without any hostility, they will find release in awakening. Such bodhisattvas will reach the first six bhūmis, and so should exert themselves in eradicating their minor, middling, and major faults.
44. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have gone to a region they have never visited before, they are under the influence of Māra and have karmic obscurations. They will be purified if they realize this and exert themselves. Consider such bodhisattvas to be on one of the first three bhūmis.
“They will arrive at the first bhūmi by diligently creating roots of virtue in the name of the Three Jewels. They will arrive at the second bhūmi by cultivating emptiness. They will arrive at the third bhūmi by accepting phenomena. When these signs appear to bodhisattvas residing on one of the first six bhūmis, they should be understood as the activity of Māra rather than karmic obscurations.
45. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in a river, consider those bodhisattvas to be on one of the first five bhūmis. They have substantial amounts of both nonvirtuous and virtuous qualities. They will purify their related karmic obscurations if they do not feel anguish about forsaking their life, if they shun evil companions, and if they unhesitatingly rely on people who respect the Dharma. They rely on a spiritual guide so that they can sustain their Dharma practice with their malicious, coarse minds.
“If bodhisattvas perceive themselves entering a raging river, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves entering a river with foam, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves entering a river with large waves, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves entering a river’s eddies, consider those bodhisattvas to be on the fourth bhūmi. If they perceive themselves entering a clear river, consider those bodhisattvas to be on the fifth bhūmi.
The Teaching on Dreams records the Buddha’s description of one hundred and eight signs that may appear to bodhisattvas in their dreams. These signs indicate not only that those individuals are bodhisattvas, but also the range of bhūmis on which those bodhisattvas potentially reside, what obstacles they face, and what means they can use to overcome them. Many descriptions of the individual signs also include variations on the main sign that further specify the bodhisattvas’ status. This sūtra offers a rare, detailed discourse on dream signs and their relation to the bodhisattva path, making it a uniquely important source on bodhisattva practice in Mahāyāna literature.
This text was translated by Khenpo Kunga Sherab (University of Toronto) and Ben Wood (St. Francis College). Ben Wood wrote the draft introduction and Frances Garrett (University of Toronto) served as the project manager.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Tom Tillemans and Ryan Damron edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. André Rodrigues was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Cosmo Namkha Namgyal Sucharitakul, Kuhn Sucharitakul, and Pema Choeden Namgyal Abrahams.
The Teaching on Dreams is the fourth text in the Heap of Jewels (Skt. ratnakūṭa; Tib. kon brtsegs) collection of sūtras. In this sūtra the Buddha explains the signs that may appear in the dreams of individuals on the bodhisattva path. One hundred and eight dream signs are listed and described in the text, each revealing a bodhisattva’s level of attainment, the obstacles they may face, and the means they can use to overcome them. The descriptions generally follow a similar formula that begins with a description of the sign, the range of bhūmis it indicates, a statement about the bodhisattvas’ remaining obstacles and practices to overcome them, and details on the variations of the sign related to each bhūmi. The highly structured nature of The Teaching on Dreams distinguishes this sūtra as one of the most methodically organized expositions of the bodhisattva’s path of training and the ten-bhūmi scheme.
The Sanskrit word bhūmi (Tib. sa) means “ground,” “level,” or “stage,” and is used in Mahāyāna contexts to refer to ten stages of training and realization bodhisattvas must traverse on their way to the awakening of buddhahood. The sūtra does not provide details on the bhūmis and their respective practices, and thus presumes an audience already familiar with the topic. Instead, the sūtra describes how the content of bodhisattvas’ dreams can be interpreted to determine their status on the ten bhūmis. For a more detailed treatment of the bhūmis and the related practices of a bodhisattva, see other essential Mahāyāna sources such as The King of Samādhis Sūtra, Unraveling the Intent, The Jewel Cloud Sūtra, and The Ten Bhūmis.
The Teaching on Dreams is delivered by the Buddha Śākyamuni while he resides at Vulture Peak Mountain near Rājagṛha together with a large assembly of monks, bodhisattvas, and gods. The gods first request that the Buddha teach on dream signs so that future bodhisattvas might bolster their resolve to reach full awakening. After their request, the sūtra’s main interlocutor, the bodhisattva Vajrapramardin, rises from his seat and reaffirms the gods’ request, this time in a series of verses that also praise the Buddha.
The Buddha assents to Vajrapramardin’s request and announces that he will teach the assembly how to recognize practitioners of the bodhisattva path according to one hundred and eight dream signs. More precisely, the Buddha presents a series of signs that signal which of the bhūmis bodhisattvas reside on and what they must do to progress to the higher bhūmis. The sūtra begins with a list of all one hundred and eight signs, followed by a detailed presentation of each. Adhering to the same general pattern, each description begins with a general statement about the sign, which could, for example, be seeing the Tathāgata in specific circumstances, or seeing a specific place or object, or bodhisattvas witnessing themselves performing certain actions, etc. While some of these dreams are part of the standard dreams found in Indian manuals of dream interpretation, the vast majority of them have a specific Buddhist flavor. Each sign indicates a specific range of bhūmis—as few as two or as many as all ten—that the dreaming bodhisattva is currently on. The Buddha then explains how each sign also denotes the obstacles they will still face. These obstacles fall into the two broad categories, those that come from Māra’s influence, and those that come from the individual’s karmic obscurations. The Buddha then prescribes courses of action to remedy these impediments, which typically involve cultivating diligence and other qualities conducive to the path, serving Dharma teachers, and engaging in practices and actions that better orient them to the bodhisattva path. In a number of instances, the Buddha also prescribes the recitation of a discourse referred to as the Three Sections (Skt. triskandhaka; Tib. phung po gsum pa). The Teaching on Dreams does not explicitly cite from this source, making it hard to conclusively identify, but it likely refers to the three-stage confessional practice used to mend breaches of a bodhisattva’s discipline, as found in Determining the Vinaya: Upāli’s Questions.
Following the general explanation of each dream sign and its implications, most signs also include a set of variations that indicate specific bhūmis. If one of these variant signs is seen, then the bhūmi that has been reached may be precisely ascertained. In this way, the formula for examining dreams taught by the Buddha in The Teaching on Dreams can be used by bodhisattvas to determine their progress on the bodhisattva bhūmis, understand what obstructs them, and apply the appropriate remedies to overcome those obstacles.
The teaching concludes with a set of verses that assert the incomprehensibility of a bodhisattva’s conduct and warn against judging a bodhisattva’s behavior. The sūtra then closes with an account of the benefits of hearing this sūtra for those assembled there, and their celebration of the Buddha’s instructions.
There is no extant version of The Teaching on Dreams in Sanskrit. However, the sūtra was translated into Chinese with the title 淨居天子會 (Jing ju tian zi hui, Taishō 310-4). Traditionally, this translation is attributed to Dharmarakṣa (Zhu fa hu, 竺法護, ca. 233–310), but the veracity of this attribution has been questioned. The Tibetan translation preserved in the Degé Kangyur, and the majority of other Kangyurs, lacks a translator’s colophon, but the versions in the Lhasa, Narthang, and Stok Palace Kangyurs report that the text was translated by the Indian master Prajñāvarman and the Tibetan translator Yeshé Dé. This attribution, as well as the fact that The Teaching on Dreams is recorded in the Phangthangma (’phang thang ma) and Denkarma (ldan kar ma) imperial-period catalogs, indicates that the Tibetan translation was produced by the early ninth century.
An extensive quotation from The Teaching on Dreams is found in the early tenth-century treatise The Lamp for the Eye of Contemplation (bsam gtan mig sgron) by Nupchen Sangyé Yeshé (gnubs chen sangs rgyas ye shes, 844–ca. mid-tenth century) in its chapter devoted to the gradualist Mahāyāna approach. The Teaching on Dreams is also cited in A Clear Differentiation of the Three Sets of Vows (sdom gsum rab dbye) by Sakya Paṇḍita Kunga Gyaltsen (sa skya paN+Di ta kun dga' rgyal mtshan, 1182–1251).
This English translation is based on the Degé Kangyur edition, in consultation with the versions in the Stok Palace and Phukdrak Kangyurs, as well as the variants listed in the Comparative Edition (dpe bsdur ma) of the Kangyur. The sūtra is generally consistent across the Tibetan recensions consulted, but a few substantive variants have been noted.
[B1] Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was residing on Vulture Peak Mountain at Rājagṛha together with a great assembly of 60,000 monks, most of whom had set out for unsurpassable, completely perfect awakening. Present also was an assembly of great śrāvakas, all of whom had realized the various types of extrasensory cognitions.
After finishing his meal, the Blessed One entered such a samādhi that through its power Śakra, Brahmā, and the world protectors with their retinues who were present within this trichiliocosm came to where the Blessed One was staying. After they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Through the power of the Buddha’s samādhi, every monk present in this great trichiliocosm came from the ten directions to where the Blessed One was staying. When they arrived, they prostrated, placing their heads at the feet of the Blessed One, and then sat down to one side. Through the power of that samādhi, every member of the eightfold assembly who was a practitioner of the Bodhisattva Vehicle also came to where the Blessed One was staying. When they arrived, they bowed their heads to the Blessed One’s feet and sat down to one side. Next, from the Pure Abodes came the gods Joyful, Extremely Joyful, Joy in Realization, Excellent Joy, Śrībhadra, Completely Joyful, Īśvara, and Maheśvara, who, accompanying a multitude of other gods from the Pure Abodes, arrived where the Blessed One was staying. They then bowed their heads to the Blessed One’s feet and sat down to one side. Once seated off to the side, the gods of the Pure Abodes addressed the Blessed One:
“Honorable Blessed One, the religious discourse called Teaching the Signs of a Bodhisattva was taught long ago by completely perfect buddhas and will be taught again in the future. Therefore, we ask the Blessed One to teach it for the benefit of many beings, for the happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of gods and humans. Even after the Blessed One passes into parinirvāṇa, future bodhisattvas will hear this religious discourse and develop a powerful resolve to attain unsurpassable, completely perfect awakening. When they see their own virtues exactly as they are, they will not feel conceited in relation to others, nor will they act heedlessly out of pleasure. Even if they experience suffering, they will not be despondent.”
The Blessed One assented by not saying anything to the gods of the Pure Abodes. Then the bodhisattva Vajrapramardin, who knew of the request made by those gods, and knew that a large assembly had arrived, spoke these verses:
The Blessed One then said to the bodhisattva mahāsattva Vajrapramardin, “Vajrapramardin, listen carefully and be attentive. I will explain to you the features, indications, and signs by which individuals following the Bodhisattva Vehicle can be recognized.”
The bodhisattva Vajrapramardin replied to the Blessed One, “Such is my request.” He then listened as the Blessed One instructed.
The Blessed One said to him, “Vajrapramardin, those who follow the Bodhisattva Vehicle may be recognized through one hundred and eight signs. What are the one hundred and eight signs?
“While asleep and dreaming, (1) seeing an image of the beautiful form of the Tathāgata speaking; (2) seeing the Tathāgata remain silent; (3) seeing the Tathāgata covered from head to toe; (4) seeing the Tathāgata with his face averted; (5) seeing the form of the Tathāgata fashioned out of clay; (6) seeing the form of the Tathāgata drawn in color; (7) seeing an image of the Tathāgata while walking; (8) seeing the Tathāgata teaching the Dharma to others; (9) seeing the Tathāgata miraculously flying through the sky; (10) seeing the Tathāgata pass into parinirvāṇa; (11) seeing the Tathāgata being cremated; (12) in a dream, finding the Tathāgata’s physical relics; (13) in a dream, finding the Tathāgata’s hair; (14) in a dream, seeing caityas that have never been seen before; (15) in a dream, seeing jeweled caityas of the Tathāgata; (16) seeing caityas of the Tathāgata performing miracles; (17) seeing the radiance of the Tathāgata; (18) in a dream, hearing but not seeing the Tathāgata; (19) perceiving themselves to have the form of the Tathāgata; (20) perceiving themselves to be the flowers, flower garlands, fragrances, or unguents that are offered to or used to anoint a caitya of the Tathāgata; (21) seeing the Tathāgata wearing dirty clothes; (22) in a dream, hearing teachings that have never been heard before; (23) in a dream, understanding Dharma teachings that were not taught, and upon waking, being unable to recall anything about the teachings that have not been taught by anyone; (24) seeing a Dharma-teaching monk who had never been seen before; (25) in a dream, perceiving themselves sitting atop a Dharma throne teaching the Dharma; (26) in a dream, perceiving themselves to be fearless; (27) in a dream, seeing the seat of awakening; (28) seeing the Tathāgata walking; (29) seeing the Tathāgata turning the wheel of Dharma; (30) seeing the Tathāgata’s parinirvāṇa stūpa; (31) finding the Tathāgata’s robe; (32) finding the Tathāgata’s alms bowl; (33) seeing the Tathāgata all alone; (34) seeing the Tathāgata surrounded by many people; (35) seeing the Tathāgata’s parasol; (36) seeing a place visited by the Tathāgata; (37) seeing the Tathāgata’s seat; (38) perceiving themselves offering food to the Tathāgata; (39) perceiving themselves offering clothes to the Tathāgata; (40) perceiving themselves offering flowers to the Tathāgata; (41) perceiving themselves on a mountain; (42) in a dream, perceiving themselves to be naked; (43) in a dream, perceiving themselves to be in an intermediate direction; (44) in a dream, perceiving themselves going to a region never visited before; (45) in a dream, perceiving themselves to be in a river; (46) in a dream, seeing rain falling from the clouds; (47) in a dream, experiencing an earthquake; (48) in a dream, perceiving themselves to be in the midst of battle; (49) in a dream, perceiving themselves to be ill; (50) in a dream, perceiving themselves falling off a precipice into an abyss, unable to catch hold; (51) in a dream, perceiving themselves avoiding being killed; (52) in a dream, perceiving themselves among enemies; (53) in a dream, perceiving themselves flying through the sky; (54) in a dream, perceiving themselves holding a lamp; (55) in a dream, seeing a bodhisattva departing; (56) in a dream, finding a book; (57) in a dream, hearing the sound of a dhāraṇī; (58) in a dream, hearing the sound of samādhi; (59) in a dream, hearing the sound of the sūtras from among the extensive discourses; (60) in a dream, hearing the names of Dharma-teaching monks named ‘so-and-so’; (61) in a dream, perceiving that they have gained confident eloquence in the verses; (62) in a dream, perceiving that they have gained confident eloquence in the sūtras; (63) in a dream, hearing the sound of a Dharma treasure; (64) in a dream, hearing the name of a tathāgata from another world system; (65) hearing about a certain bodhisattva named ‘so-and-so’ from another world system; (66) perceiving themselves to be in the middle of an ocean; (67) perceiving themselves collecting jewels; (68) perceiving themselves reaching the summit of Mount Meru; (69) perceiving themselves ascending a mountain; (70) perceiving themselves on a mountain peak; (71) perceiving themselves climbing a tree; (72) seeing the best of elephants; (73) perceiving themselves to be riding the best of elephants; (74) perceiving themselves riding a horse; (75) perceiving themselves performing an act of truth; (76) seeing a fruit tree; (77) seeing a flowering tree; (78) seeing a city never seen before; (79) seeing Lake Anavatapta; (80) seeing a god; (81) seeing a nāga; (82) perceiving themselves to be traveling to another Jambudvīpa; (83) perceiving themselves wearing white clothes; (84) perceiving themselves wearing a garland of jewels on their head; (85) perceiving themselves wearing an ornamented garland of flowers on their head; (86) perceiving themselves holding flower petals; (87) perceiving themselves beating a great drum or making other musical sounds; (88) watching a wolf seize the sun or the moon; (89) perceiving themselves to be covered in filth; (90) perceiving themselves to be a king; (91) perceiving themselves to be in the presence of a king, the king’s prime minister, or a large crowd of people; (92) perceiving themselves to be in a garden; (93) seeing a monastery, town, region, or country never seen before; (94) in a dream, finding a parasol; (95) in a dream, perceiving themselves to be teaching the Dharma to a large group of people; (96) perceiving themselves entering another city; (97) perceiving themselves constructing a bridge; (98) perceiving themselves using a boat; (99) in a dream, perceiving thunder and lightning coming from clouds; (100) in a dream, finding weapons or armor; (101) finding vessels; (102) in a dream, perceiving themselves revealing a path to beings; (103) in a dream, perceiving themselves entering a pleasure garden; (104) in a dream, seeing a bountiful harvest; (105) perceiving themselves caring for sick beings; (106) hearing a prediction of their awakening; (107) perceiving that they have reached completely perfect awakening; and (108) in a dream, finding a full pot.
“Vajrapramardin, if these one hundred and eight dream signs appear, you should recognize those individuals as practitioners of the Bodhisattva Vehicle.
1. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata speaking, and if those bodhisattvas have obtained the power of dhāraṇī, have obtained the extrasensory cognitions, or have performed an act of truth, see that as an indication that they are on the eighth bhūmi. If such bodhisattvas are close to attaining these qualities, consider them to be on one of the first seven bhūmis.
2. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata remaining silent, those bodhisattvas have accumulated karma that obscures the Dharma. That being the case, they should inspire themselves to listen to the Dharma and should render joyful service to people dedicated to reciting the Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider such individuals to be on one of the first seven bhūmis.
“If at that time those individuals are on the first bhūmi, they should recite Three Sections Dharma discourse three times a day and three times a night for seven years as an act of purification. If they are on the second bhūmi, they should recite it for six years. If on the third bhūmi, they should recite it for five years. If on the fourth bhūmi, they should recite it for four years. If on the fifth bhūmi, they should recite it for three years. If on the sixth bhūmi, they should recite it for two years. And if on the seventh bhūmi, they should recite it for one year.
3. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata covered from head to toe, they have separated beings from seeing their spiritual guides and from hearing the Dharma. This being the case, with a mind free of hostility they should provide beings with the requisites for developing confidence. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be novices.
4. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata with his face averted, it means they have created hindrances to becoming a renunciant and developed obscurations toward those who study the Dharma. This being the case, such bodhisattvas should maintain the practice of arranging the Dharma throne and encourage beings to listen to the Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider those individuals to be on one of the first seven bhūmis.
5. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s form fashioned out of clay, consider them to be on the first bhūmi. Such bodhisattvas have criticized the conduct of a Dharma teacher and should therefore place a lamp at the top of a tathāgata’s caitya or shrine containing Dharma texts. This should be done with a mind free of hostility. By doing so, those bodhisattvas’ related karmic obscurations will be purified. If bodhisattvas residing on one of the other bhūmis see signs of this kind, it should be recognized as the activity of Māra.
6. “Vajrapramardin, if in a dream bodhisattvas see the form of the Tathāgata drawn in color, consider them to be on one of the first five bhūmis. If those bodhisattvas perceive themselves making offerings of incense or flowers to the drawn image of the Buddha, consider them to be on the first bhūmi. If their palms are pressed together, consider them to be on the second bhūmi. If they offer praise, consider them to be on the third bhūmi. If they prostrate with their five limbs, consider them to be on the fourth bhūmi. If circumambulating, consider them to be on the fifth bhūmi. Such bodhisattvas should generate acceptance of the profound Dharma. Once they have done so, they will receive a prediction.
7. “Vajrapramardin, if in a dream bodhisattvas see an image of the Tathāgata walking away, it indicates that those bodhisattvas had been contemptuous in their recitation and instruction. They should therefore make an effort to be conscientious, should continuously create opportunities to listen to the Dharma, and should clean caityas of the tathāgatas. By doing so, their related karmic obscurations will be purified. Consider such bodhisattvas to be on the third bhūmi.
“What would it signify if those bodhisattvas saw the Tathāgata when they were walking somewhere else? If bodhisattvas see the Tathāgata while walking to the dining hall, consider them to be on the first bhūmi. If bodhisattvas see the Tathāgata while walking to the temple, consider them to be on the second bhūmi. If bodhisattvas see the Tathāgata while on their way to listen to the Dharma, consider them to be on the third bhūmi. If in meditative seclusion, consider them to be on the fourth bhūmi. If living in solitude, consider them to be on the fifth bhūmi. If seen while walking or speaking, consider them to be on the sixth bhūmi. If seen while walking and making obeisance, consider them to be on the seventh bhūmi. If seen while walking and performing miracles, consider them to be on the eighth bhūmi. If while walking and manifesting emanations, consider them to be on the ninth bhūmi. If talking and speaking of emptiness while walking and looking right and left, consider them to be on the tenth bhūmi.
8. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata teaching the Dharma in the midst of an assembly but do not understand, consider them to be on any of the ten bhūmis. This sign is the result of disparaging a person who recites the Dharma of the Teacher’s parinirvāṇa by saying, ‘This is not done mindfully.’ Because of this, such bodhisattvas should strive to listen without parting from their spiritual guide and should stop looking for faults. By doing so, those bodhisattvas’ related karmic obscurations will be purified.
“If bodhisattvas hear the Tathāgata giving a discourse on generosity, consider them to be on the first bhūmi. If the discourse is on discipline, consider them to be on the second bhūmi. If the discourse is on patience, consider them to be on the third bhūmi. If the discourse is on diligence, consider them to be on the fourth bhūmi. If the discourse is on meditation, consider them to be on the fifth bhūmi. If the discourse is on insight, consider them to be on the sixth bhūmi. If the discourse is on great compassion, consider them to be on the seventh bhūmi. If the discourse is on the discernments, consider them to be on the eighth bhūmi. If the discourse is on samādhi, consider them to be on the ninth bhūmi. If the discourse is on the perfected powers, consider them to be on the tenth bhūmi.
9. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata miraculously flying through the sky, recognize that their awakening is predicted on the seventh bhūmi. Such bodhisattvas should collect themselves in meditative seclusion and acquire acceptance of the profound Dharma. By doing so, they will swiftly reach completely perfect awakening.
“If bodhisattvas see the Tathāgata sitting in the sky, they are on the first bhūmi. If the Tathāgata is moving about, the bodhisattvas are on the second bhūmi. If the Tathāgata is standing on the earth emanating brilliant light, the bodhisattvas are on the third bhūmi. If the Tathāgata is standing while teaching Dharma, the bodhisattvas are on the fourth bhūmi. If the Tathāgata is performing miracles, the bodhisattvas are on the fifth bhūmi. If the Tathāgata is on the ground resting in meditation, the bodhisattvas are on the sixth bhūmi. If the Tathāgata is on the ground casting brilliant light upward, the bodhisattvas are on the seventh bhūmi. If the Tathāgata rises up, moves through the sky, and renders himself invisible, the bodhisattvas are on the eighth bhūmi.
10. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata passing into parinirvāṇa, they have abandoned the sacred Dharma and, even after renouncing, acted hypocritically and sought gain through dishonesty. This being the case, such bodhisattvas should strive to venerate the Three Jewels, offer clothing to Dharma teachers, and keep their three doors restrained. By doing so, those bodhisattvas’ related karmic obscurations will be purified. Consider them to be on one of the first five bhūmis.
11. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata being cremated, it is a sign that they have rejoiced in the decline of the Dharma under the influence of an evil companion. Consider those bodhisattvas to be on the first bhūmi. If they have only recently given rise to the mind set on awakening, consider them to be novices. Such bodhisattvas should recite the Dharma for a week, hold a lamp in front of a caitya of a tathāgata for an entire night, confess their evil actions three times a day and three times a night, and encourage beings to accept the sublime Dharma. By doing so, those bodhisattvas’ related karmic obscurations will be purified.
12. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s physical relics, consider them to be on the third bhūmi. It is also a sign that those bodhisattvas will encounter a buddha in their next life, receive a prediction, and master the perfections.
“If bodhisattvas residing on other bhūmis find the Tathāgata’s physical relics in a dream it is a sign in the following ways. Consider bodhisattvas who find hair from the Tathāgata’s head to be on the first bhūmi. Fingernails indicate the second bhūmi, small particles indicate the third bhūmi, a tooth indicates the fourth bhūmi, a canine tooth indicates the fifth bhūmi, an ūrṇā indicates the sixth bhūmi, a hand indicates the seventh bhūmi, an uṣṇīṣa indicates the eighth bhūmi, individual parts of the body indicate the ninth bhūmi, and his entire body indicates the tenth bhūmi.
13. “Vajrapramardin, if in a dream bodhisattvas find scattered strands of hair from the Tathāgata’s head, consider those bodhisattvas to be on the ninth bhūmi. It is an indication that previous thus-gone, worthy, completely perfect buddhas had predicted the bodhisattvas’ awakening, and that all their karmic obscurations will be purified in their next life.
“If bodhisattvas who live as householders find strands of hair, consider them to be on the first bhūmi. If those who have renounced householder life find them, consider them to be on the second bhūmi. If bodhisattvas walking in the road find them, consider them to be on the third bhūmi. If found at a crossroads, consider those bodhisattvas to be on the fourth bhūmi. If found at the gates of a city, consider those bodhisattvas to be on the fifth bhūmi. If bodhisattvas find them when exiting, consider them to be on the sixth bhūmi. If the hairs are found in a garden, consider those bodhisattvas to be on the seventh bhūmi. If the hairs are found among people, consider those bodhisattvas to be on the eighth bhūmi. If they are found in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they are found while meditating, consider those bodhisattvas to be on the tenth bhūmi.
14. “Vajrapramardin, if in a dream bodhisattvas see caityas that they have never seen before, you should recognize that those bodhisattvas have few karmic obscurations and that the activity of Māra affects them only slightly. If those bodhisattvas rely on a spiritual guide, they will gain acceptance about phenomena and will also obtain the power of dhāraṇī. You should understand that such bodhisattvas can be on any of the ten bhūmis.
“If they see a caitya of the Tathāgata made out of clay, consider those bodhisattvas to be on the first bhūmi. If they see one made out of stone, consider them to be on the second bhūmi. If they see one made out of mortar, consider them to be on the third bhūmi. If they see one with a clean plinth and parasol, consider them to be on the fourth bhūmi. If they see one with clean stone pillars, consider them to be on the fifth bhūmi. If they see one laminated with gold, consider them to be on the sixth bhūmi. If they see one covered with a jeweled filigree, consider them to be on the seventh bhūmi. If they see one covered with a lattice of small bells, consider them to be on the eighth bhūmi. Know that the signs seen on the first to seventh bhūmis may also be the activity of Māra. Ninth- and tenth-bhūmi bodhisattvas do not have mistaken dream visions.
15. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that are adorned with jewels, before long those bodhisattvas will reach completely perfect awakening and captivate the minds of the gods. You should consider such bodhisattvas to be on the eighth bhūmi.
16. “Vajrapramardin, if in a dream bodhisattvas see caityas of the Tathāgata that perform miracles, it indicates that those bodhisattvas have purified all karmic obscurations in this life. Consider such bodhisattvas to be on the eighth bhūmi. Bodhisattvas too will think of them.
“On the first bhūmi, they should shun evil companions and cultivate faith. On the second bhūmi, they should seek out wisdom. On the third bhūmi, they should increase their conviction. On the fourth bhūmi, they should purify their mind. On the fifth bhūmi, they should use faith to experience conviction. On the sixth bhūmi, they should cultivate even-mindedness. On the seventh bhūmi, they should feel conviction in the ultimate. On the eighth bhūmi, they should feel conviction in the displays. On the ninth bhūmi, they should experience confirmation. On the tenth bhūmi, they unmistakenly see the qualities of those who reside elsewhere and whose signs have not appeared. You should recognize that the signs on the first to the seventh bhūmis may also be the activity of Māra. Past those bhūmis Māra has no power to create hindrances.
17. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s radiance, consider those bodhisattvas to be on the third bhūmi. They should train in fulfilling the wishes of others. If they are diligent, they will obtain the power of dhāraṇī and reach any of the ten bhūmis.
18. “Vajrapramardin, if in a dream bodhisattvas hear the Tathāgata but do not see him, consider those bodhisattvas to be on the fourth bhūmi. This indicates that when those bodhisattvas were wealthy kings they prevented beings from seeing the Buddha and, after renouncing, deceitfully criticized the Dharma. That being the case, such bodhisattvas should recite the Three Sections Dharma discourse day and night for a month. By doing so, their related karmic obscurations will be purified.
19. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have the form of the Tathāgata, recognize that those bodhisattvas are on the first bhūmi or are on one of the first nine bhūmis. Such bodhisattvas have the capacity to accomplish the power of dhāraṇī, samādhi, and the extrasensory cognitions. The Buddha will also think of those bodhisattvas, so they should cultivate even-mindedness. Such bodhisattvas will quickly achieve awakening and become completely and perfectly awakened.
“If those bodhisattvas see themselves giving alms to the Tathāgata while he stands, consider them to be on the first bhūmi. If they give alms to the Tathāgata while he sits, consider them to be on the second bhūmi. If they give alms to the splendidly adorned Tathāgata, consider them to be on the third bhūmi. If they give alms to the Tathāgata surrounded by his relatives, consider them to be on the fourth bhūmi. If they give alms to the Tathāgata surrounded by many people, consider them to be on the fifth bhūmi. If they give alms to the Tathāgata flanked by two people, consider them to be on the sixth bhūmi. If they give alms to the Tathāgata resting in meditative composure in the midst of all displays, consider them to be on the seventh bhūmi. If they give alms to the Tathāgata who is uttering praises, consider them to be on the eighth bhūmi. If they give alms to the Tathāgata while he is performing miracles, consider them to be on the ninth bhūmi. You should realize that all of these signs may also be the activity of Māra.
20. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be the flowers, flower garlands, incense, or sandalwood powder presented to a caitya of the Tathāgata, or to be an unguent that anoints it, consider those bodhisattvas to be on one of the first five bhūmis.
“If those bodhisattvas were practicing the perfection of generosity, and upon waking could recall the signs of that generosity but did not feel conceit, consider them to be on the first bhūmi. If they did not feel conceit about their discipline, consider them to be on the second bhūmi. If they did not feel conceit about their patience, consider them to be on the third bhūmi. If they did not feel conceit about their diligence, consider them to be on the fourth bhūmi. If they did not feel conceit about their meditation, consider them to be on the fifth bhūmi. They should also have no hostility toward any being. Thus will they swiftly arrive at the level of nonregression.
21. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata wearing dirty clothes, consider those bodhisattvas to have great karmic obscurations and to be on one of the first four bhūmis.
“If those bodhisattvas experience extremely harmful unwanted circumstances, consider them to be on the first bhūmi. If they experience mixed circumstances, consider them to be on the second bhūmi. If they experience them physically, consider those bodhisattvas to be on the third bhūmi. If they experience them mentally, consider those bodhisattvas to be on the fourth bhūmi. If they harm themselves in a dream, consider them to be on the fifth bhūmi. Perfected bodhisattvas do not experience any ripening of their karma in their dreams. Therefore, such bodhisattvas should eliminate excessive pride, encourage other beings to make offerings without feeling jealous, and repeatedly recite the Three Sections discourse. By doing so, their related karmic obscurations will be purified.
22. “Vajrapramardin, if in a dream bodhisattvas hear teachings that have never been heard before, recognize that those bodhisattvas have revered many buddhas, as well as many people who teach the Dharma. Consider those bodhisattvas to be on one of the first seven bhūmis. Such bodhisattvas should act in the manner they have been taught, and they will then swiftly find release in awakening.
“If those bodhisattvas hear various kinds of Dharma advice, consider them to be on the first bhūmi. If they receive advice on needing few possessions, consider them to be on the second bhūmi. If they receive advice on removing doubts, consider them to be on the third bhūmi. If they receive advice on dhāraṇīs, consider them to be on the fourth bhūmi. If they receive advice on characteristics, consider them to be on the fifth bhūmi. If they receive advice on the ultimate, consider them to be on the sixth bhūmi. If they receive every kind of advice, consider them to be on the seventh bhūmi. This is how to understand each of the bhūmis and to recognize karmic obscurations.
23. “Vajrapramardin, if in a dream bodhisattvas understand Dharma teachings that were not taught, but upon waking no longer understand them, then those bodhisattvas have created karma that obscures the Dharma and have given the gift of Dharma mixed with material concerns. That being the case, those bodhisattvas should venerate Dharma teachers and present them with offerings of all their material goods without holding back. They will thus purify the related karmic obscurations. Consider such bodhisattvas to be on the second bhūmi.
“If those bodhisattvas hear the Dharma in a dream but upon waking do not see anything, consider them to be on the first bhūmi. If upon waking they have not forgotten, consider them to be on the second bhūmi. Consider bodhisattvas who never falter to have received a prediction and to have mastered the six perfections. Bodhisattvas on the other bhūmis do not lose what they have grasped and do not falter in any way. Thus, these signs can also be recognized as karmic obscurations or the activity of Māra.
24. “Vajrapramardin, if in a dream bodhisattvas see a Dharma-teaching monk they have never seen before, recognize that those bodhisattvas are in the thoughts of other bodhisattvas, have few karmic obscurations, and are little affected by the activity of Māra. If those bodhisattvas are diligent, they will also attain illumination. Consider such bodhisattvas to be on one of the first six bhūmis.
“If the monk is teaching the verses section but not the sūtra section, consider them to be on the first bhūmi. If the monk is teaching the sūtra section, consider those bodhisattvas to be on the second bhūmi. If the monk is teaching the verses section and the sūtra section, consider those bodhisattvas to be on the third bhūmi. If the monk is teaching various sections, consider those bodhisattvas to be on the fourth bhūmi. If the monk is teaching the profound, consider those bodhisattvas to be on the fifth bhūmi. If the monk is teaching the discernments, consider those bodhisattvas to be on the sixth bhūmi.
25. “Vajrapramardin, if in a dream bodhisattvas perceive themselves sitting atop a Dharma throne teaching the Dharma, it indicates that they had prepared a Dharma throne for past buddhas, and did so themselves. Consider such bodhisattvas to be suitable vessels to accept the profound, and to be on one of the first eight bhūmis.
“If those bodhisattvas are giving teachings reluctantly, consider them to be on the first bhūmi. If giving them enthusiastically, consider them to be on the second bhūmi. If giving connected teachings, consider them to be on the third bhūmi. If giving sequential teachings, consider them to be on the fourth bhūmi. If giving teachings on a topic of great knowledge, consider them to be on the fifth bhūmi. If giving teachings on a topic for śrāvakas, consider them to be on the sixth bhūmi. If giving teachings on a topic for bodhisattvas, consider them to be on the seventh bhūmi. If giving teachings on a topic for buddhas, consider them to be on the eighth bhūmi.
26. “Vajrapramardin, if in a dream bodhisattvas perceive themselves having traveled somewhere, those bodhisattvas have overcome their karmic obscurations and are far beyond the reach of Māra’s activity. Consider such bodhisattvas to be on one of the first nine bhūmis.
“If those bodhisattvas are somewhere free of danger, consider them be on the first bhūmi. If they are in a place where riches can be found, consider them to be on the second bhūmi. If they are in a place where the Dharma can be found, consider them to be on the third bhūmi. If they are in a place where they meet a spiritual guide, consider them to be on the fourth bhūmi. If they are in a place with a proper motivation, consider them to be on the fifth bhūmi. If they are in a place where they are in good physical health, consider them to be on the sixth bhūmi. If they are in a place where they are in good mental health, consider them to be on the seventh bhūmi. If they are in a place where they have the extrasensory cognitions, consider them to be on the eighth bhūmi. If they are in a place where they receive a prediction, consider them to be on the ninth bhūmi.
27. “Vajrapramardin, if in a dream bodhisattvas see the seat of awakening, consider those bodhisattvas to be close to a state of not regressing from awakening and to be on any one of the ten bhūmis.
“If bodhisattvas see the seat of awakening but do not see the Bodhi tree, consider them to be on the first bhūmi. If they also see the Bodhi tree, consider those bodhisattvas to be on the second bhūmi. If they see it surrounded by many trees, consider those bodhisattvas to be on the third bhūmi. If they see it has abundant leaves, consider those bodhisattvas to be on the fourth bhūmi. If they see it has abundant flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see it has abundant fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see cushions arranged there, consider those bodhisattvas to be on the seventh bhūmi. If they see the seat of awakening surrounded by people, consider those bodhisattvas to be on the eighth bhūmi. If they see it surrounded by nāgas, consider those bodhisattvas to be on the ninth bhūmi. If they see it surrounded by gods, and hear those gods call out “How delightful!” while scattering flowers, consider those bodhisattvas to be on the tenth bhūmi.
28. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata walking, it indicates that those bodhisattvas had been disrespectful when giving the gift of the Dharma. Such bodhisattvas should therefore diligently take joy in the attainment of others and in not focusing on faults. Consider those bodhisattvas to be on one of the first seven bhūmis.
“If they see the Tathāgata walking ungracefully, consider those bodhisattvas to be on the first bhūmi. If they see him walking gracefully, consider those bodhisattvas to be on the second bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the third bhūmi. If they see him seated, consider those bodhisattvas to be on the fourth bhūmi. If they see him surrounded by trees, consider those bodhisattvas to be on the fifth bhūmi. If they see flowers strewn about him, consider those bodhisattvas to be on the sixth bhūmi. If they see him shaded by a canopy, consider those bodhisattvas to be on the seventh bhūmi.
29. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata turning the wheel of Dharma, recognize that such bodhisattvas will never regress from any of the first seven bhūmis and that their karmic obscurations have been purified.
“If they see that a seat has not been arranged, consider those bodhisattvas to be on the first bhūmi. If they see that a seat has been arranged, consider those bodhisattvas to be on the second bhūmi. If they see that various seats have been arranged, consider those bodhisattvas to be on the third bhūmi. If they see that the seat has been strewn with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they see a variety of canopies suspended overhead, consider those bodhisattvas to be on the fifth bhūmi. If they hear melodies coming from the sky, consider those bodhisattvas to be on the sixth bhūmi. If they see a white parasol covered with a web of jewels above the seat, consider those bodhisattvas to be on the seventh bhūmi.
30. “Vajrapramardin, if in a dream bodhisattvas sees the parinirvāṇa stūpa, consider those bodhisattvas to be on one of the first eight bhūmis, to be close to awakening, and to have few karmic obscurations.
“If they see the parinirvāṇa stūpa covered in dust, consider those bodhisattvas to be on the first bhūmi. If they see it dust-free and clean, consider those bodhisattvas to be on the second bhūmi. If they see different types of grass growing there, consider those bodhisattvas to be on the third bhūmi. If they see green grass growing there, consider those bodhisattvas to be on the fourth bhūmi. If they see that it is surrounded by various trees with blooming flowers, consider those bodhisattvas to be on the fifth bhūmi. If they see trees that are abundant with flowers and fruit, consider those bodhisattvas to be on the sixth bhūmi. If they see a variety of singing birds, consider those bodhisattvas to be on the seventh bhūmi. If they see that the stūpa is ornamented with banners, canopies, and parasols, consider those bodhisattvas to be on the eighth bhūmi.
31. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s robe, consider those bodhisattvas to be on one of the first eight bhūmis. They should focus on recollecting the Buddha and thereby seek wisdom. Such bodhisattvas have few karmic obscurations.
“If they find a robe of the Tathāgata that is stained, consider those bodhisattvas to be on the first bhūmi. If they find a robe of the Tathāgata that is free of stains, consider those bodhisattvas to be on the second bhūmi. If they find a robe of the Tathāgata that has been dyed, consider those bodhisattvas to be on the third bhūmi. If they find a robe of the Tathāgata that is beaten and made exceedingly clean, consider those bodhisattvas to be on the fourth bhūmi. If they find a robe of the Tathāgata that shines with light, consider those bodhisattvas to be on the fifth bhūmi. If they find a robe of the Tathāgata that works miracles, consider those bodhisattvas to be on the sixth bhūmi. If they find one piece of the Tathāgata’s robes, consider those bodhisattvas to be on the seventh bhūmi. If they find the three pieces of the Tathāgata’s robes, consider those bodhisattvas to be on the eighth bhūmi. If such bodhisattvas make an effort, these signs will arise. If, however, they make no effort, the signs would not be attributable to the bodhisattvas but would be exclusively the activity of Māra.
32. “Vajrapramardin, if in a dream bodhisattvas find the Tathāgata’s alms bowl, those bodhisattvas are in the thoughts of the buddhas, are on the eighth bhūmi, and will be vessels for the light of Dharma. They should also cultivate acceptance of the absence of obscuration and thereby find release in awakening.
“If they find a flawed alms bowl, consider those bodhisattvas to be on the first bhūmi. If they find a flawless and empty alms bowl, consider those bodhisattvas to be on the second bhūmi. If they find one that is full of delicious flavors, consider those bodhisattvas to be on the third bhūmi. If they find one with flowers, consider those bodhisattvas to be on the fourth bhūmi. If they find one with fruit, consider those bodhisattvas to be on the fifth bhūmi. If they find one with food, consider those bodhisattvas to be on the sixth bhūmi. If they find one full of fragrances, consider those bodhisattvas to be on the seventh bhūmi. If they find one wrapped with a flower garland, consider those bodhisattvas to be on the eighth bhūmi. If they find one together with a robe, consider those bodhisattvas to be on the ninth bhūmi. If they find one that came from empty space, consider those bodhisattvas to be on the tenth bhūmi. Unless these signs occur without conceit, they should be understood as the activity of Māra.
33. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata all alone, they should retire to solitude and diligently apply themselves to the samādhi of emptiness. Consider those bodhisattvas to be on the eighth bhūmi. Such bodhisattvas should exert themselves to purify their karmic obscurations with pure intentions. Thus, their karmic obscurations will be purified.
34. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata surrounded by many people, such bodhisattvas should bring many people together and be patient with their afflictions. Consider those bodhisattvas to be on one of the ten bhūmis. Awakening depends on diligence.
“If those bodhisattvas see the Tathāgata surrounded by śūdras and vaiśyas, consider them to be on the first bhūmi. If they see the Tathāgata surrounded by kṣatriyas, consider those bodhisattvas to be on the second bhūmi. If they see the Tathāgata surrounded by brahmins, consider those bodhisattvas to be on the third bhūmi. If they see the Tathāgata surrounded by kings, consider those bodhisattvas to be on the fourth bhūmi. If they see the Tathāgata surrounded by nāgas, consider those bodhisattvas to be on the fifth bhūmi. If they see the Tathāgata surrounded by great kings, consider those bodhisattvas to be on the sixth bhūmi. If they see the Tathāgata surrounded by numerous Śakras, consider those bodhisattvas to be on the seventh bhūmi. If they see the Tathāgata surrounded by numerous Brahmās, consider those bodhisattvas to be on the eighth bhūmi. If they see the Tathāgata surrounded by the gods of the Pure Abodes, consider those bodhisattvas to be on the ninth bhūmi. If they see the Tathāgata surrounded by bodhisattvas, consider those bodhisattvas to be on the tenth bhūmi. These are the signs, unless they are the activity of Māra. [B2]
35. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s parasol, consider those bodhisattvas to be on one of the first nine bhūmis. Unless it is the activity of Māra, such bodhisattvas have karmic obscurations. If they do not take pleasure in gain, honor, or praise, those bodhisattvas will quickly find release in awakening.
“If they see a parasol made of leaves, consider those bodhisattvas to be on the first bhūmi. If they see a parasol made of bamboo, consider those bodhisattvas to be on the second bhūmi. If they see a parasol made of birch, consider those bodhisattvas to be on the third bhūmi. If they see a parasol made of wood, consider those bodhisattvas to be on the fourth bhūmi. If they see a parasol of leafy branches, consider those bodhisattvas to be on the fifth bhūmi. If they see an iron parasol, consider those bodhisattvas to be on the sixth bhūmi. If they see a golden parasol, consider those bodhisattvas to be on the seventh bhūmi. If they see a jeweled parasol, consider those bodhisattvas to be on the eighth bhūmi. If they see a parasol strung with a web of small bells, consider those bodhisattvas to be on the ninth bhūmi. Up to the sixth bhūmi, understand that these signs might also be the activity of Māra.
36. “Vajrapramardin, if in a dream bodhisattvas see a place visited by the Tathāgata, consider those bodhisattvas to be on one of the first ten bhūmis. Such bodhisattvas will find release if they sustain their diligence. Those bodhisattvas are predicted, and the terms of those predictions are fixed.
“If those bodhisattvas see the Tathāgata visiting a house, consider those bodhisattvas to be on the first bhūmi. If they see him in a doorway, consider those bodhisattvas to be on the second bhūmi. If they see him in a garden, consider those bodhisattvas to be on the third bhūmi. If they see the Tathāgata walking, consider those bodhisattvas to be on the fourth bhūmi. If they see him in a dwelling, consider those bodhisattvas to be on the fifth bhūmi. If they see him in meditative composure, consider those bodhisattvas to be on the sixth bhūmi. If they see him in a river, consider those bodhisattvas to be on the seventh bhūmi. If they see him on a mountain, consider those bodhisattvas to be on the eighth bhūmi. If they see him in the sky, consider those bodhisattvas to be on the ninth bhūmi. If they see him performing miracles, consider those bodhisattvas to be on the tenth bhūmi. These are the signs, unless they are the activity of Māra.
37. “Vajrapramardin, if in a dream bodhisattvas see the Tathāgata’s seat, consider those bodhisattvas to be on one of the first six bhūmis. They should take joy in tranquility. They will find release in awakening through it. Such bodhisattvas have few karmic obscurations.
“If those bodhisattvas see a seat that is not well made, consider those bodhisattvas to be on the first bhūmi. If they see a seat that is well made, consider those bodhisattvas to be on the second bhūmi. If they see a seat that has been cleaned, consider those bodhisattvas to be on the third bhūmi. If they see a multicolored seat, consider those bodhisattvas to be on the fourth bhūmi. If they see an arranged seat, consider those bodhisattvas to be on the fifth bhūmi. If they see a seat that has been well arranged, consider those bodhisattvas to be on the sixth bhūmi. These are the signs, unless they are the activity of Māra.
38. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering food to the Tathāgata, consider those bodhisattvas to be on one of the first seven bhūmis. If they sustain their diligence, they will find release in awakening, but such bodhisattvas have minor karmic obscurations.
“If they offer alms to the Tathāgata after he has arrived in or departed a city, consider those bodhisattvas to be on the first bhūmi. If they offer alms to the Tathāgata while he resides in a city, consider those bodhisattvas to be on the second bhūmi. If they offer alms to the Tathāgata when he reaches a door, consider those bodhisattvas to be on the third bhūmi. If they offer the Tathāgata alms when he is walking the streets, consider those bodhisattvas to be on the fourth bhūmi. If they offer alms to the Tathāgata when he has reached the city gates, consider those bodhisattvas to be on the fifth bhūmi. If they offer alms to the Tathāgata while he is residing in the wilderness, consider those bodhisattvas to be on the sixth bhūmi. If they offer alms to the Tathāgata when he has reached a monastery, consider those bodhisattvas to be on the seventh bhūmi.
39. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering clothes to the Tathāgata, consider those bodhisattvas to be on one of the first eight bhūmis. Such bodhisattvas should endeavor in the samādhi of signlessness, and thereby find release in awakening.
“If they respectfully offer clothes to the Tathāgata, consider those bodhisattvas to be on the first bhūmi. If they offer the Tathāgata white clothes, consider those bodhisattvas to be on the second bhūmi. If they offer the Tathāgata red clothes, consider those bodhisattvas to be on the third bhūmi. If they offer the Tathāgata multicolored clothes, consider those bodhisattvas to be on the fourth bhūmi. If they offer the Tathāgata clothes of a golden color, consider those bodhisattvas to be on the fifth bhūmi. If they offer the Tathāgata clothes decorated with jewels, consider those bodhisattvas to be on the sixth bhūmi. If they offer the Tathāgata clothes with colored patterns, consider those bodhisattvas to be on the seventh bhūmi. If they offer the Tathāgata radiant clothes, consider those bodhisattvas to be on the eighth bhūmi.
40. “Vajrapramardin, if in a dream bodhisattvas perceive themselves offering flowers to the Tathāgata, consider those bodhisattvas to be on one of the first six bhūmis. Such individuals have major karmic obscurations, and though they will make an effort to receive a prediction, it will appear only through much toil.
“If such bodhisattvas offer the Tathāgata withered flowers, consider those bodhisattvas to be on the first bhūmi. If they offer the Tathāgata fresh flowers, consider those bodhisattvas to be on the second bhūmi. If they offer the Tathāgata flowers of various colors, consider those bodhisattvas to be on the third bhūmi. If they scatter flowers on the Tathāgata, consider those bodhisattvas to be on the fourth bhūmi. If the bodhisattvas offer flowers from their hand to the hand of the Tathāgata, consider those bodhisattvas to be on the fifth bhūmi. If they offer the Tathāgata divine flowers, consider those bodhisattvas to be on the sixth bhūmi. These are the signs unless they are the activity of Māra, or if they occur for two types of people: beginners and those with doubts.
41. “Vajrapramardin, if in a dream bodhisattvas perceive themselves on a mountain, they have experienced remorse and forsaken the Dharma. They will have major karmic obscurations, many illnesses, and be of limited insight. If they exert themselves without hostility toward any being, they will find release in awakening. Consider such bodhisattvas to be on one of the first five bhūmis. They should recite the Three Sections Dharma discourse three times a day and three times a night for seven years.
“While on the first bhūmi they should render joyful service to those who strive for the light of wisdom. While on the second bhūmi they should offer reverence and service. While on the third bhūmi they should make offerings to the Three Jewels. While on the fourth bhūmi they should cultivate acceptance of the profound Dharma. Regard them as bodhisattvas on one of the first five bhūmis.
42. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be naked, consider such bodhisattvas to have minor karmic obscurations. They should make an effort in realizing emptiness. Consider those bodhisattvas to be on one of the first four bhūmis.
“If they perceive themselves to be naked in a city, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves to be naked in the center of a city, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves to be naked in a wilderness, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves to be naked on a mountain, consider those bodhisattvas to be on the fourth bhūmi. These are the signs, unless they are the activity of Māra.
43. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in an intermediate direction, consider such individuals to have been abandoned by their spiritual guide and to be on the first bhūmi. They will be of meager intelligence, profoundly lazy, experience much mental anguish and many harms, be hated by numerous people, have many diseases, and be distracted. They will renounce and turn from their roots of virtue. They will acquire material necessities only with great difficulty and will have many afflictions. Because those bodhisattvas have, for the sake of profit, denigrated Dharma teachers and even forsaken the Dharma, and because they have served Dharma teachers while being faithless, irreverent, and shameless, they should rely on Dharma teachers with sincerity. If they renounce all material things without any hostility, they will find release in awakening. Such bodhisattvas will reach the first six bhūmis, and so should exert themselves in eradicating their minor, middling, and major faults.
44. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to have gone to a region they have never visited before, they are under the influence of Māra and have karmic obscurations. They will be purified if they realize this and exert themselves. Consider such bodhisattvas to be on one of the first three bhūmis.
“They will arrive at the first bhūmi by diligently creating roots of virtue in the name of the Three Jewels. They will arrive at the second bhūmi by cultivating emptiness. They will arrive at the third bhūmi by accepting phenomena. When these signs appear to bodhisattvas residing on one of the first six bhūmis, they should be understood as the activity of Māra rather than karmic obscurations.
45. “Vajrapramardin, if in a dream bodhisattvas perceive themselves to be in a river, consider those bodhisattvas to be on one of the first five bhūmis. They have substantial amounts of both nonvirtuous and virtuous qualities. They will purify their related karmic obscurations if they do not feel anguish about forsaking their life, if they shun evil companions, and if they unhesitatingly rely on people who respect the Dharma. They rely on a spiritual guide so that they can sustain their Dharma practice with their malicious, coarse minds.
“If bodhisattvas perceive themselves entering a raging river, consider those bodhisattvas to be on the first bhūmi. If they perceive themselves entering a river with foam, consider those bodhisattvas to be on the second bhūmi. If they perceive themselves entering a river with large waves, consider those bodhisattvas to be on the third bhūmi. If they perceive themselves entering a river’s eddies, consider those bodhisattvas to be on the fourth bhūmi. If they perceive themselves entering a clear river, consider those bodhisattvas to be on the fifth bhūmi.