Book 26, The Ten Stages. Thus have I heard, once the Blessed One was sojourning in the heaven of control of others' emanations. Not long after her perfect enlightenment, the second week, she was in the palace of the monarch of that heaven, a shining, radiantly pure treasury of jewels, together with a large group of enlightening beings, all of them beyond regression, and bound to become perfectly enlightened in one lifetime, who had come from different worlds. Those enlightening beings were abiding in the sphere of knowledge of all enlightening beings. Their sphere of action was that of ceaseless penetration into the entries of the realm of knowledge of all enlightened ones. They were skilled in showing all feats of power appropriately timed for the development and liberating guidance of all sentient beings.

[01:05]

In order to fulfill all the great vows of enlightening beings in all worlds and times, all ages and all lands, they diligently cultivated practices unceasingly. they had fulfilled the inexhaustible stores of virtue, knowledge, and occult powers of all enlightening beings for the benefit of all worldly beings. Having attained the highest ultimate reaches of transcendental knowledge and expedient liberative means of enlightening beings, they showed entries into mundane existence and nirvana, while not interrupting the application of means of practices of enlightening beings. Sporting freely in the meditations, liberations, concentrations, attainments, and mystic knowledges of enlightening beings, they were skilled in the demonstration of all feats of mystic knowledge.

[02:11]

having attained the occult powers and command of enlightening beings, going without effort in a single mental instant to the circles of all Buddhas, they acted as leading interlocutors, holding the wheels of teachings of all Buddhas they had gone to make offerings to and wait on many Buddhas, They had realized the manifestation of bodies in all worlds engaged in the undertaking of the deeds of all enlightening beings. Their voices sounded in all realms without obstruction, and the sphere of knowledge of the mind unobstructed in all places and times was revealed to them. They had thoroughly fulfilled the attainments of qualities of all enlightening beings, and their qualities could never be exhaustively explained, even in untold eons. Their names were Diamond Matrix, Jewel Matrix, Lotus Matrix, Matrix of Glory, Matrix of Lotus-like Splendor,

[03:22]

solar matrix, sun matrix, earth matrix, matrix of lunar purity, matrix of manifestation of all arrays of adornments, matrix of illumination of knowledge, matrix of radiance, matrix of blossoming glory, matrix of blue lotus splendor, matrix of celestial qualities, matrix of splendor of virtue, matrix of purity of unobstructed knowledge, matrix of godlike majesty, matrix of purity, matrix of non-defilement, matrix of adornment of varied eloquence matrix of radiance of great webs of light beams matrix of radiance of power of splendor of undefiled light matrix of pure radiance of accumulated gold

[04:26]

matrix of pure splendor adorned by all characteristics of enlightening beings, matrix of glorious adornments of diamond flames, matrix of beauty of flames of light. Matrix of light of majesty of the stars. Matrix of unhindered knowledge of the treasury of the sky. Matrix of sweet sounds with unobstructed spheres of resonance. Matrix of spells supporting the aspirations of all beings. Matrix of adornments of the ocean. Matrix of majesty of the polar mountain. matrix of purity of all qualities, matrix of splendor of those who realize thusness, matrix of majesty of the enlightened, and moon of liberation. The Buddha was with innumerable enlightening beings assembled from various Buddha lands led by diamond matrix, these being the main ones.

[05:39]

At that time, Diamond Matrix, by the power of Buddha, entered the concentration called Light of the Great Vehicle. And as soon as she had done so, there appeared to her as many Buddhas as atoms in ten billion Buddha lands, from beyond as many worlds as atoms in ten Buddha lands in each of the ten directions. all of whom were alike named Diamond Matrix. Those Buddhas said, It is good that you have entered this concentration of enlightening beings, light of the great vehicle. In this you are supported by the Buddhas, numerous as atoms in ten billion Buddha lands, beyond worlds as numerous as atoms in ten billion Buddha lands in the ten directions. and by the power of the ancient vow of Vairochana Buddha. And it is also due to the excellence of your virtue and knowledge, so that all enlightening beings may enter the stages of knowledge of the illuminating power of the inconceivable Buddha teachings."

[06:51]

to attain all roots of goodness, for skill in analyzing all Buddha teachings, for breadth of knowledge of things, for the exposition of well-constructed teachings, for the purification of holistic knowledge so as to be unstained by worldly things, for the purification of supramundane roots of goodness, for the discovery of particulars of the sphere of inconceivable knowledge, and for the realization of the sphere of omniscient knowledge. That is to say, it is for the sake of the undertaking and attainment of the ten stages of enlightening beings, for the sake of correct explanation of skill in setting up the stages of enlightening beings. for the sake of proper focusing on the teachings of the Buddhas, to distinguish undefiled phenomena, for skill with the light of great wisdom with knowing discernment for entry into complete, definitive, adaptive knowledge, for the light of eloquence to explain without hesitation or obstruction in accord with differences in capability and station,

[08:14]

to fulfill the stage of great discursive knowledge, to never forget the determination for enlightenment, to develop all beings to perfection, and to attain skill and discernment in all situations. Furthermore, you should explain this teaching, skill in differentiation of means of revealing truth, by the power of the Buddha, by the aid of the light of knowledge of the Buddha, for the perfect purification of your own roots of goodness, for the thorough purification of the cosmos, for the protection of sentient beings, for the body of knowledge of the body of reality, to receive the anointment of all Buddhas, for the manifestation of the most exalted being in all worlds, to completely transcend all worldly paths, to purify the path to the supramundane, to fulfill omniscience.

[09:19]

Then those Buddhas gave the enlightening being diamond matrix physical invincibility, the ability to teach with unhindered presence of mind, pure knowledge of differentiation, the power of unfailing recollection, skill with certain intellect, unfailing understanding in all situations, the invincible power of the perfectly enlightened, indomitability of power and expertise of a Buddha, attainment of discernment and teaching by the discursive knowledge of the omniscient, and gave him the well-arrayed physical, verbal, and mental adornments of all Buddhas, Why? Because of her attainment of the reality of this concentration in accord with its name, because of the upshot of her past vows, because of her thoroughly pure determination, because of her purification of her sphere of knowledge, because of her having stored well the provisions for the path,

[10:34]

because of her having accomplished well what she had to do, because of her being in a measurable vessel of remembrance, because of her having purified clear faith, because of her having mastered the method of concentration spells without corruption, because of her being perfectly stamped with the seal of self-knowledge, and because of her being perfectly stamped with the seal of knowledge of the realm of reality. Then those Buddhas, by their occult power, extended their right hands from where they were and rubbed the head of Diamond Matrix, at which point the enlightening being arose from that concentration and said to the other enlightening beings, Perfectly sure, O blessed offspring of the victorious, is the vow of enlightening beings, unadulterated, impossible to see in its entirety, vast as the cosmos, including all space, eternal, rescuing all beings, wherein alone the blessed enlightening beings enter the stage of knowledge of the past Buddhas,

[11:52]

enter the stage of knowledge of the future Buddhas, and enter the stage of knowledge of the present Buddhas. There are ten stages of enlightening beings that enter into the stage of knowledge of the Buddhas. And what are these ten stages of enlightening beings that have been, will be, and are being explained by the Buddhas of the past, future, and present? Having meditated on them, I will now tell you. They are the enlightening beings stage called extreme joy, that called purity. that called refulgence, that called blazing, that called difficult to conquer, that called presence, that called far-going, that called immovable, that called good mind, and the stage of enlightening beings called cloud of teaching, These are the ten stages of enlightening beings that have been, will be, and are expounded by the Buddhas of the past, future, and present.

[13:04]

I have never seen any Buddha land where the Buddhas do not elucidate these ten stages of enlightening beings. Why? This is the supreme light of teaching method to purify the path of enlightening being. That is the definition of the specifics of the ten stages. Inconceivable is this realm of knowledge of the ten stages. Then Diamond Matrix, having mentioned the names of these ten stages, fell silent and gave no further definitions. Thereupon the assembly of enlightening beings became anxious, having heard only the names of the stages, their definition not having been explained. they wondered why Diamond Matrix remained silent after mentioning only the names of the ten stages and did not analyze them further. At that time, there was among the assembly of enlightening beings an enlightening being named Moon of Liberation who knew what was on the minds of the assembly of enlightening beings and who asked Diamond Matrix in verse,

[14:19]

O ye of pure intent, mindfulness, knowledge, and virtue, having mentioned the supreme stages, why do you not explain them? All these honored, enlightening beings are sure in mind. Why, having mentioned the stages, do you not define them? These experienced offspring of Buddhas want to hear. Please explain the meanings and ways of the correct stages. this assembly is quiet free from sloth pure purified steadfast full of virtue and knowledge all stand there gazing respectfully desirous as bees for honey for the ultimate ambrosia Having heard this, the wise, experienced Diamond Matrix spoke to please the assembly. Difficult supreme is this rare the revelation of enlightening beings' practice.

[15:22]

Supreme is the discernment of the practices of the stages whence Buddhahood is attained. Subtle, hard to see, beyond thought, beyond the ground of mind, hard to approach. It is the realm of the wise with untainted minds, hearing which confuses the worldly. Keeping the mind as stable as diamond, believe in the supremacy of Buddha knowledge. Knowing the mind ground is selfless, then one can hear this subtle knowledge. Like colors painted in the sky, like the wind in space, so is this undefiled knowledge of Buddha hard to see, though it be defined. Such is my understanding of that, it's hard to find anyone in the world who knows it or even believes in it. Thus I cannot explain this ultimate. This having been said, the enlightening being Moon of Liberation said to Diamond Matrix, Pure is this assembly that has gathered enlightening beings with thoroughly purified aspiration, thoroughly purified will,

[16:40]

who have done their work well, who have attended hundreds of thousands of billions of Buddhas, who have thoroughly gathered the provisions for the path, who have attained immeasurable knowledge and virtue, who are free from folly and confusion, free from affliction, impurity and attachment, who are firm in determination and faith, whose undivided attention is on these Buddha's teachings. Speak, therefore, for the enlightening beings directly witness this realm. Diamond Matrix said, what though this assembly of enlightening beings is pure with thoroughly purified aspirations and will, having done their work well, having well attended countless Buddhas, having attained immeasurable virtue and knowledge, free from folly and delusion, undefiled, with well-established determination and zeal, with undivided attention on these teachings of Buddha's.

[17:48]

Yet because of the lack of benefit and the suffering in the long night of ignorance for those others who would give rise to dissent and doubt upon hearing of such inconceivable states, it is out of compassion for them that I want to remain silent. Then Moon of Liberation again asked Diamond Matrix for this doctrine. Very well. Explained by the power of the enlightened, these inconceivable stations will be well protected and believed in. Why? because that naturally occurs when these stages are being explained. This is what all Buddhas keep in mind, and all enlightening beings are intent on the protection of this knowledge. Why? This is the fundamental practice, and this is the fulfillment of the Buddha teachings. It is like the instruction of combinations of letters.

[18:50]

It begins and ends with the basic characters. There is nothing expressed by combinations of letters without indication of the basic characters. In the same way, all the Buddha teachings are based on the stages and their practices are fulfilled thereby. The consummations of the stages lead to the attainment of the knowledge of the independent. Therefore, speak." The realized ones, the saints, the perfectly enlightened ones, will protect and support you. At this point, those enlightening beings uttered verses in one voice, asking Diamond Matrix for this teaching. O ye of supreme wisdom and boundless eloquence, speak the finest words in accord with ultimate truth. With recollection, steadfastness, pure knowledge, pure resolve to attain the ten powers, and discerning intellect, explain these ten supreme stages.

[20:02]

Tranquil, disciplined, with accumulated goodwill, free from afflictions, delusion, pride, and views, free from doubt, this assembly hopes for your explanation. As the thirsty desire cool water, the hungry food, the sick medicine, and bees honey, so does this assembly desire your words. Therefore, ye of pure knowledge, speak of the exalted stages free from taint. Join to the ten powers, unobstructed, producing all good states. At that time, a radiance called Light of Power of Enlightening Beings emanated from the circle of hair between the eyebrows of Shakyamuni Buddha, accompanied by innumerable rays of light illuminating all worlds in all ten directions, stopping all evils and suffering,

[21:07]

eclipsing all realms of demons, illuminating the circles of innumerable Buddhas, revealing the features, occult powers, and mystic transfigurations in the inconceivable realm of the Buddhas, illuminating the enlightening beings empowered to teach in the circles of all Buddhas in all worlds in the ten directions, having shown the inconceivable mystical power of the Buddha, it formed a great tower of networks of clouds of light up in the sky and remained there. In the same way, lights called light of power of enlightening beings emanated from the circle of hair between the eyebrows of the other buddhas accompanied by innumerable beams of light illuminating all worlds in the ten directions stopping all evils and suffering eclipsing all realms of demons

[22:09]

illuminating the circles of innumerable Buddhas, revealing the features, occult powers, and mystic transfigurations in the inconceivable realm of Buddhas, illuminating the enlightening beings empowered to teach in the circles of all Buddhas in all worlds in the ten directions. Having revealed this inconceivable mystic power of Buddhas and having illuminated the circle of Shakyamuni Buddha, and the body of the enlightening being Diamond Matrix, in the same way the beams formed a great tower of webs of clouds of light up in the sky and remained there. Thus, by means of the light beams emanated from the circle of hair between the eyebrows of Shakyamuni Buddha, those worlds and those circles of Buddhas and the bodies and sitting places of their enlightening beings were clearly illumined. By the lights emanated by those other Buddhas, this world system, the circle of Shakyamuni Buddha, and the body and sitting place of diamond matrix were seen clearly illumined.

[23:25]

Then from the great tower of webs of clouds of light, by the power of the Buddha, this sound emerged. By those with the ten powers, peerless, equal to space, with boundless virtues, by the teachings of Shakyamuni, by those beyond all humans and gods, is this miraculous display made. by the power of the Buddhas, open the storehouse of the monarchs of truth and reveal the supreme practice and stages of knowledge distinctly. Those who hear this supreme teaching will also be empowered and supported by the Buddhas and enlightening beings who will cause them to attain Buddhahood once they attain the ten powers after having gradually fulfilled the undefiled ten stages. Even sunk in the ocean or thrown into the Holocaust, they will be able to hear this teaching without doubt.

[24:32]

But those stuck to folly, suspicious and unreceptive, will never get to hear it. The path of knowledge of the stages supreme from entry, station, and attainment, please explain in order, including the practice and sphere of action. Then Diamond Matrix, looking over the ten directions in order to increase the purity of this assembly, at this juncture spoke these verses. Subtle and hard to know is the path of the great sages, non-conceptual, beyond conception, most difficult to contact. It is pure, known only to the wise. Its nature is quiescent, without extinction or origination. inherently empty, utterly tranquil, non-dual, inexhaustible, liberated from all states, impartially reaching nirvana, without extremes or mean, not expressed by words, outside of time, like the sky, quiescent, ultimately silent, realized by the enlightened, most difficult to express by any manner of speaking,

[25:56]

Such are the stages and their practice, most difficult to speak of, more difficult to hear. Beyond thought and the path of mind, elicited by knowledge, realized by the highest sages, not revealed by the elements of matter and sense, unattainable by mind, intellectually inconceivable, just as the tracks of a bird in the sky cannot be described or seen even by the enlightened, in the same way all the stages cannot be told of, much less heard. I will tell just the beginning, then, out of kindness, compassion, commitment. I will tell of them in order, yet not by spheres of thought, but by knowledge are they to be fulfilled as one wishes. Such a realm is hard to see, impossible to tell of. It just rests in one's own mind.

[26:59]

But I will speak out by the power of Buddha. It should be heard with concentration and respect. This entry of knowledge being as such cannot be explained even in eons. I will now give a summary according to the meaning of the teaching as it is. Attend respectfully, blessed ones. I will speak by the power of Buddha. I will utter the voice of the highest teaching in appropriate words with examples. Though it is difficult to express in speech, yet mine is the power to do so by the immeasurable power of Buddha and the power of the body of light that have entered into me. Now then, in beings who have well developed roots of goodness, who have done their tasks well, who have accumulated provisions for the path, who have attended Buddhas in the world, who have consolidated pure practices, who are in the care of spiritual friends,

[28:08]

who have thoroughly purified their intentions, who have great determination, who are endowed with supreme zeal, and who actualize pity and compassion, the aspiration for enlightenment is aroused for the quest of enlightened knowledge, for the attainment of the ten powers, for the attainment of great expertise, for the attainment of the enlightened quality of impartiality." for the salvation of all beings, for the purification of great mercy and compassion, for the attainment of knowledge of all in the ten directions, for the unobstructed purification of all Buddha lands, for awareness of past, present, and future in a single instant, and for expertise in turning the wheel of the great teaching. This intention of enlightening beings, furthermore, is aroused and guided by great compassion, controlled by wisdom and knowledge, sustained by skill and means, stabilized by will and determination, immeasurable as the power of Buddhas, clearly distinguishing the power of sentient beings and the power of Buddha."

[29:29]

focused on unfragmented knowledge in accord with spontaneous knowledge, completely receptive to the guidance of wisdom and knowledge of all Buddha teachings. It is as ultimate as the cosmos, as enduring as space, abiding forever. With this arousing of the mind, the enlightening being is beyond the stage of mundane beings, has entered the rank of enlightening beings, is born in the family of the enlightened, cannot be slandered by any racial slur, has left all mundane paths and has entered the transmundane path, is stationed in the reality of enlightened beings, is properly established in the abode of enlightening beings, has attained equanimity, is established in the lineage of Buddhas of past, present, and future, certain to become perfectly enlightened.

[30:30]

Established in these things, the enlightening being is established in the first stage of enlightening beings, that of extreme joy, by attainment of imperturbability. Here, standing on the stage of extreme joy of enlightening beings, one is filled with extreme joy, filled with calm, filled with happiness, filled with ebullience, filled with exultation, filled with delight, greatly invigorated, most uncontentious, most harmless, and free from anger. Thus is the enlightening being extremely joyful when stationed in the enlightening being stage of joy. One becomes extremely joyful thinking of the Buddhas, of the Buddha teachings, of the enlightening beings, of the practices of enlightening beings. of the purification of the transcendent ways, of the eminence of the stages of enlightening beings, of the indestructibility of enlightening beings, of the teachings of the Buddhas, and of the ability to benefit beings.

[31:46]

And thinking of the means of entry into the knowledge of all Buddhas, the enlightening being is imbued with extreme joy. Detached am I from all mundane objects. I have entered the vicinity of Buddhahood. I have left behind the stage of infantile ignorance and drawn near to the stage of knowledge. I am cut off from all evil and states of misery. I am a refuge for all beings. I am near to the vision of all Buddhas. I am born in the realm of all Buddhas. I have reached equality to all enlightening beings. Gone from me are all fears and terrors. Thus thinking, the enlightening being gives rise to extreme joy. Why? Because that is what happens to all fears with the enlightening being's attainment of the stage of joy. Fears such as fear of not surviving, fear of ill repute, fear of death, fear of states of misery, fear of intimidation by groups, all these fears leave.

[32:59]

Why is that? Inasmuch as the very concept of self is gone, there is no self-love, much less any love for material things. Therefore, there is no fear of not surviving. One does not seek any honor from anyone, but rather thinks one should provide others with sufficient means of subsistence. Therefore, there is no fear of ill repute. And because one has no view of self, one has no concept of self, and therefore no fear of dying. Thinking that when one is dead, one will certainly not be separated from the Buddhas and enlightening beings, one therefore has no fear of states of misery." Thinking that there is no aspiration in any world equal to, much less greater than, one's own aspiration for enlightenment, there is no fear of intimidation by groups.

[34:01]

Thus all fears and terrors are removed. Furthermore, the enlightening being, due to having made great compassion foremost, strives all the more with an indestructible, extraordinary will for the fulfillment of all roots of goodness by mastery of perfect faith, by purity of intention, by wealth of true understanding, by having developed mercy and compassion, by having attained great kindness, by indefatigability of mind, by adornment with conscience, by attainment of joy and tolerance, by honor and respect for the teachings of the completely enlightened— by tireless collection of roots of goodness night and day, by service to good spiritual friends, by enjoyment of true teaching, by insatiable search for learning, by correct contemplation of the teachings as they are heard,

[35:07]

by mental non-attachment, by absence of craving for gain, honor, or fame, by absence of desire for goods, by tireless production of a jewel-like mind, by seeking the stage of omniscience, by concentration on the powers, expertise, and unique Buddha qualities of all enlightened ones, by unattached seeking of the transcendent ways, by abandonment of all deception and dishonesty, by acting in accord with one's words, by constant preservation of truthful speech, by not allowing the family of the enlightened to die out, by not abandoning the teachings of enlightening beings, by mountain-like imperturbability of mind, by discerning knowledge of all mundane doings, by attainment of the transmundane path of relinquishment, by constant seeking of the supreme ultimate.

[36:15]

Imbued with these ways of purifying the stages, enlightening beings are well established in the stage of extreme joy. Once established in this stage, enlightening beings undertake great vows, great resolutions, great undertakings such as the following— They undertake a first great vow to make offerings to each and every Buddha in the best of forms, with the highest purity of faith, as extensively as the cosmos, to the furthest reaches of space throughout all time. they undertake a second great vow to maintain the eye of the teachings spoken by all Buddhas, to associate with all Buddhas and enlightening beings, to preserve the teachings of all complete Buddhas, to take in all truths to the extent of the cosmos, to the furthest reaches of space, throughout all time, without ceasing, in all eons for as many Buddhas as appear in the world.

[37:24]

they undertake a third great vow to go to all places in all worlds where Buddhas appear, from their existence in the heaven of satisfaction, descending into the human world, entry into the womb, abiding in the womb, birth, youthful enjoyments, married life, renunciation, practice of austerities, conquering demons, enlightenment, being requested to teach, setting the wheel of the great teaching in motion, and entry into great absolute nirvana— to go to all places at once, taking the lead in making offerings, receiving the teaching, and applying it in practice to the extent of the cosmos, to the farthest reaches of space, throughout all time, without ceasing, in all eons, for as many Buddhas as appear in the world, until the attainment of great absolute nirvana.

[38:29]

They undertake a fourth vow to bring forth the determination to disseminate instruction in the accomplishment of means of purification of the ways of transcendence, accurate explanation of the path of the stages, the practices of all enlightening beings, bringing forth their total and particular aspects with consideration of their common and distinctive features as they are formed and dissolved, the many extensive, immeasurable, holistic practices of all Buddhas and enlightening beings contained in the ways of transcendence purifying all the stages of enlightening beings, vowing to call forth this aspiration to the extent of the cosmos, to the furthest reaches of space throughout all time. They undertake a fifth great vow to fully develop all beings, corporeal or immaterial, thinking, non-thinking, or neither, born of eggs, wombs, moisture, or spontaneously in all realms contained in the worlds of desire, forms, and formlessness, bound to the six paths of mundane existence in all places of birth,

[39:57]

caught up in names and forms, to develop them, to lead them into the Buddha teaching, to free them from all mundane groupings, to establish them in omniscience, to develop and mature all beings forever to the extent of the cosmos, throughout the reaches of space, for all time, for as many eons and beings as there be, They undertake a sixth great vow for direct knowledge of the innumerable distinctions in all the worlds of the ten directions, variously reflecting one another, subtle and gross, upside down, inverted and upright, their appearance and consolidation, They vow to comprehend the distinctions of worlds to the extent of the cosmos throughout the reaches of space for all time. They undertake a seventh great vow to show all beings the purification of all lands in one land and one land in all lands, the adornment of innumerable Buddha lands with arrays of light entering into the supreme realm of Buddhas from which all afflictions are removed,

[41:19]

completely purified and filled with wise beings, showing this to all beings to please them in accord with their mentalities, vowing to thoroughly purify all Buddha lands to the extent of the cosmos, to the farthest reaches of space, throughout all time, unceasing for as many eons and Buddha lands as there may be. They undertake an eighth great vow to work with the same one determination as all enlightening beings, to build up roots of goodness without opposition, to be equally focused on the same one object as all enlightening beings, to be in concert with all enlightening beings, to manifest appearances of Buddha as desired, to attain the knowledge of the powers of the enlightened at will, to attain ever-present mystic knowledge, to travel to all worlds, to appear in the circles of all Buddhas, to adapt to all situations, to attain realization of the inconceivable great vehicle,

[42:34]

to continue to carry out the practices of enlightening beings, vowing to enter the great vehicle to the extent of the cosmos, to the farthest reaches of space throughout all time, unceasing for as many eons and practices as there may be. They undertake a ninth great vow to carry out the practice of enlightening beings riding on the wheel that never rolls backward by means of fruitful words, thoughts, and deeds so that those who see them will surely realize Buddhahood. those who hear what they say will attain knowledge, and so that those who have pure faith will be freed from afflictions. They vow to attain a state like a master physician, to attain embodiment of magical fulfillment of aspirations, to carry out the practices of enlightening beings as extensively as the cosmos,

[43:39]

to the farthest reaches of space throughout all time, unceasing for as many eons and as many practices as there be, that their deeds not be in vain. They undertake a tenth great vow to awaken completely to unexcelled perfect enlightenment in all worlds, to show at every point, without leaving one place, birth, leaving home, transfiguration, austere practice, conquering demons, sitting at the pinnacle of enlightenment, turning the wheel of the teaching, and final absolute nirvana. To attain the knowledge of power of the vast realm of Buddhahood, and in each instance show all sentient beings the emergence of a Buddha in accordance with their mentalities, so that they may attain enlightenment and perfect peace, to universally realize the nirvana of all phenomena by one perfect enlightenment, to please all beings according to their mentalities with a single utterance,

[44:51]

to show great ultimate nirvana without cutting off the power of practice, to show the construction of all teachings of the sages of great knowledge, to pervade all worlds by the mystic power of the knowledge of truth and the mystic knowledge of illusoriness, vowing to bring forth great knowledge to the extent of the cosmos, to the farthest reaches of space, throughout all time, never ceasing for all eons, for all true enlightenments. Thus, having brought to the fore such great aspirations, great purposes, great undertakings, through ten great vows, enlightening beings stationed in the stage of extreme joy, undertake countless consummate vows which they undertake in ten ultimate terms. That is, to the ultimate extent of living beings, to the ultimate extent of worlds, to the ultimate extent of space, to the ultimate extent of the cosmos, to the ultimate extent of the realm of nirvana,

[46:07]

to the ultimate extent of the emergence of Buddhas, to the ultimate extent of enlightened knowledge, to the ultimate extent of realms of mental objects, to the ultimate extent of entries of knowledge into the sphere of Buddhas, to the ultimate extent of the courses of worlds, the courses of teachings and the courses of knowledge. Enlightening beings vow that their undertakings shall be coterminous with living beings, worlds, space, the cosmos, nirvana, the emergence of Buddhas, enlightened knowledge, mental objects, entries of knowledge into the sphere of Buddhas, the courses of worlds, the courses of teachings, and the courses of knowledge, and that just as all of these are endless, so shall the enlightening beings' roots of goodness be endless. In those who have taken such vows upon themselves, the workable mind and the gentle mind are incorruptibly pure.

[47:17]

The enlightening beings have faith in the perfectly enlightened Buddha's attainments of past practices their realization of the transcendent ways, their consummate attainment of the stages, their consummate attainment of the powers, their complete fulfillment of expertise, the indestructibility of unique qualities of Buddhahood, the inconceivability of Buddhahood, the attainment of the sphere of Buddhas, which is infinitely various, the attainment of immeasurable knowledge, the complete entry into the realm of those who arrive at thusness. Enlightening beings believe in the consummation of the fruits. In sum, they believe in the practice of enlightening beings, including all that upon which is based the teaching of the stage of knowledge of enlightened ones." Furthermore, it occurs to the enlightening beings that these qualities of Buddhahood are so profound, so detached, so peaceful, so empty, so signless, so desireless, so undefiled,

[48:36]

so vast, so immeasurable, so supreme, so hard to approach. What is more, enlightening beings reflect ignorant creatures because of continually slipping into erroneous views, because of minds shrouded by the darkness of ignorance, because of being puffed up with pride, because of conceptions, because of mental fixations of desires caught in the net of craving, because of hopes pursued by actions and the tangle of deceit and falsehood, because of deeds connected with envy and jealousy producing mundane states, because of accumulation of actions rife with passion, hatred, and folly, because of the flames of mind ignited by anger and resentment, because of undertakings of actions bound up with delusion, because of seeds in the mind, intellect, and consciousness bound to the flows of lust, existence, and ignorance therefore produce sprouts of subsequent life in the world,

[49:49]

That is to say, name and form are born together, inseparable, and by the development of name and form, the assembly of six sense mediums take place. Once the mediums are formed, from their mutual contact, sensation comes to be. And that sensation being enjoyed and sought more and more The operation of craving grows. Craving being developed, existence comes to be. Once there is existence, birth, death, sorrow, lamentation, suffering, sadness, and anxiety appear. Thus does the massive suffering of sentient beings arise. Seeing these beings' inability to escape from this mass of suffering, not realizing it is without self or anything pertaining to self that is unreal, insubstantial, void, inert, ineffective, insensate as wood and stone, like a reflection,

[50:57]

the enlightening beings develop great compassion to rescue them and free them from their miseries, and develop great kindness to bring them to endless bliss and nirvana. Thus, abiding in the first stage, by sympathy and kindness and by supreme will, The enlightening beings, relinquishing all things with an equanimous mind, cultivate great relinquishments in a spirit of most urgent quest for enlightened knowledge. These relinquishments are relinquishment of goods, food, stores, houses, gold, gold. jewels, all kinds of treasure and money, jewelry and adornments, animals and vehicles, pleasant ponds, parks, forest retreats and monasteries, servants and employees, spouses and children, home, city, town, society, homeland, metropolis, and all parts of the body.

[52:05]

Thus, having become indifferent to these, the intellect most ardently seeking enlightened knowledge relinquishes all things. Thus does the great relinquishment of those in the first stage of enlightening beings come to be. Thus, based on compassion, kindness, and relinquishment, the enlightening beings, for the sake of the salvation and liberation of all beings, more and more seek mundane and transcendental benefits for them, and while seeking, arouse an unwearying mind. thus do the enlightening beings become indefatigable and being indefatigable become expert in all learning thus in possession of learning by intelligent consideration of what should and should not be done the enlightening beings arrive at what is variously appropriate for inferior mediocre and superior beings according to their power and endowments thus attaining knowledge of the world and humanity

[53:17]

And the enlightening beings, knowing the world, acting in accord with time and measure, adorned with constant modesty and conscience, strive for the benefit of self and others. Thus the enlightening beings become modest and conscientious, and in those efforts the enlightening beings become uninterested in mundane satisfactions and attain non-receding undiminishing power. Hence the arising of enlightening beings' stable support of power. Thus stably empowered, the enlightening beings work on service to Buddhas and receive their instructions. Hence arise in the enlightening beings the elements that purify the ten stages. faith, compassion, kindness, relinquishment, indefatigability, knowledge of the teachings, knowledge of the world and humanity, modesty and conscience, stable power, and attendance on Buddhas.

[54:27]

Enlightening beings in this stage of joy get to see many Buddhas by broad vision and by the power of vows, seeing many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions, many billions, many trillions of Buddhas. Having seen those Buddhas, those saints, those completely enlightened ones, by broad vision and the power of vows, the enlightening beings honor and serve them with supreme zeal, presenting them with the necessities of life, such as food, clothing, drink, vessels, bedding, and medicines, and they also bring comforts for enlightening beings, and they also respect and support the religious community. These supreme roots of goodness the enlightening beings dedicate to consummate enlightenment.

[55:32]

From this service of Buddha's arise means of development of beings, and the enlightening beings develop sentient beings to maturity by giving and by kind speech. the other two means of salvation helping out by the power of faith, though as yet without complete knowledge and attainment. Of the ten transcendent ways, the transcendent way of giving is foremost. Not that the others are not cultivated, but they are practiced according to the enlightening being's power and endowment. And as the enlightening beings serve the Buddhas and work for the development of sentient beings, practicing to accumulate these elements that purify the stages, thus do the enlightening beings' roots of goodness, dedicated to universal knowledge, become more and more purified and capable of application as desired.

[56:34]

Just as when gold is plunged into fire over and over by a skilled smith, it becomes more and more purified and workable and can be made into various ornaments as desired. In the same way as the enlightening beings attend Buddhas and work for the perfection of sentient beings and cultivate the factors that purify the stages, so do their roots of goodness become more and more purified and useful. Then the enlightening beings in this stage should ask Buddha's enlightening beings and spiritual friends about the characteristics and attainments of this first stage and should be tireless in seeking fulfillment of the components of this stage. In the same way, in order to fulfill the components of the stages of enlightening beings up to the tenth, The enlightening beings should become versed in the problems and solutions of the stages, in the formation and dissolution of the stages, in the forms and actions of the stages, in the attainments and cultivation of the stages, in the purification of the elements of the stages,

[57:58]

in the progression from stage to stage, in the attainment of each stage without regression, in the purification of all stages of enlightening, and in the accession to the stage of enlightened knowledge. There is no cease in the ascent of the enlightening beings who are skilled in fostering the forms of practice of the stages up to accession to the tenth stage. By unceasing progress on the path and by the light of knowledge of the stages, the enlightening beings attain the light of Buddha knowledge. It is like a skilled caravan leader who, wanting to lead a large caravan to a great city, first finds out about the qualities of the road to be traveled, the defects of the road, the best places to stop along the way, the places not to stop, and what is to be done about provisions for the trip, thus knowing well how to get to the great city from the beginning to the end of the journey.

[59:12]

Thus, by fully preparing for the way by this intelligent consideration, the caravan leader finally reaches the great city along with the caravan, without the caravan or herself being beset by difficulties and desolate places. In the same way, the enlightening beings as clever caravan leaders, when established in the first stage of enlightening beings, become familiar with the issues and solutions of the stages, the formation and dissolution of the stages, the practical aspects of the stages, the attainments and cultivation of the stages, the purification of the elements of the stages, the progression from one stage to another, the consolidation of each stage, the special knowledge of each stage, attainment of each stage without regression, and accession to the stage of Buddha knowledge by means of the quality of purification of all the stages of enlightening beings.

[60:27]

Then the enlightening beings, having gotten together provisions of great virtue and knowledge, and having well established a store of knowledge, wishing to lead the great caravan of sentient beings to the city of omniscience, First, inquire into and find out the qualities of the path of the stages, deviations from the path of the stages, errors on the path of the stages, the best of stations along the path of the stages, and what is to be done about the provisions of virtue and knowledge for the path of the stages. asking Buddhas, enlightening beings, and spiritual friends about this to become versed in how to reach the great city of omniscience. Thus, by intelligent consideration of the way before proceeding, and by thus fully preparing provisions of virtue and knowledge, the enlightening beings lead the great caravan of sentient beings according to their maturity across the wasteland of the mundane world to the great city of omniscience, without either the caravan or the sentient beings being beset by the ills of the wasteland.

[61:52]

Thus, enlightening beings should work tirelessly on the cultivation of stages. This is a brief explanation of enlightening beings' entry into the first stage of extreme joy. Enlightening beings in this stage are mostly monarchs of a continent, having attained great power and sovereignty, guardians of right, wise, and capable, taking good care of beings with great generosity, undertaking unlimited acts of charity to rid beings of the taint of envy and discontent. And whatever acts the enlightening beings undertake, whether by giving or by kind speech or by beneficial action or by cooperation, Those acts are never apart from thoughts of Buddha, of the teaching, of the community, of enlightening being, of the practices of enlightening beings, of the transcendent ways, of the stages, of the expertise and unique qualities of Buddhas,

[63:05]

of omniscience complete in all respects. To what purpose? To become the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. Those who seek to be thus undertake the appropriate effort by which they give up all comforts and go forth in conformity with the teaching of Buddha. Having gone forth, enlightening beings instantly attain a hundred concentrations and see a hundred Buddhas and acknowledge their power. They stir a hundred worlds, go to a hundred lands, illumine a hundred worlds, mature a hundred beings, live for a hundred eons, penetrate a hundred eons, past and future, contemplate a hundred teachings, and manifest a hundred bodies, each body manifesting a company of a hundred enlightening beings.

[64:08]

Then enlightening beings with superior power of commitment by the quality of excellence of vows transform their bodies, auras, mystic powers, vision, spheres of operation, voices, conduct, adornments, power, resolution, and performances in countless ways. Then Diamond Matrix spoke these verses, explaining the meaning of this stage. Having accumulated pure qualities and attained virtues, done service, following enlightened kindness and compassion, embodying supreme faith and goodwill, they produce an incomparable mind for enlightened knowledge. Intent on the power, purification, and energy of the all-knowing Buddhas to attain the state of the victorious and save the world, the Supreme Will arises to develop great compassion, turn the wheel of the teaching, and purify the Buddha lands.

[65:16]

to know all times in an instant without discriminating thought, to clarify good timing in the world in its variety, seeking in short all the qualities of the guides, this noble mind, immeasurable as space, is born. commanded by wisdom, led by compassion, endowed with skill and means, pure in resolution and intent, measureless in power, unobstructed, direct, not relying on another's guidance, knowledge of the supreme mind equal to the enlightened, With the birth of this mind jewel of enlightening beings, one transcends the sphere of the ignorant and reaches the sphere of Buddhas, is born in the family of the enlightened, impeccable, gone to equality with Buddhas, certain of highest enlightenment.

[66:18]

Once one produces this mind, one attains this stage, the will immovable as a mountain, joyful and happy, serene, resolute and forceful, with a buoyant mind, non-violent, harmless, free from anger, modest and respectful, with superior honesty, self-controlled, one remembers the immeasurable knowledge that saves the world and becomes joyful in anticipation of that state. When one attains this stage, five fears depart, not being able to make a living, dying, reputation, misery, fear of groups. Thus fear is gone. Why? Because there is no attachment to self. Those free from fear and full of compassion and kindness, with faith, respect, and modesty, rich in virtues, practicing good day and night, seek the teaching for the sake of truth and not for enjoyment of mundane desires.

[67:32]

Considering well the teachings they have heard with unattached minds, their will for enlightenment directed without desire for gain, seeking knowledge and power, the purifying teachings of Buddhas, they work on the ways of transcendence, free from delusion and conceit. Acting in accord with their words, steadfast and truthful speech, they do not sully the family of Buddhas carrying out the study of enlightenment. Detached from mundane doings, wishing benefit for the world, tireless in good works, they climb ever higher. Thus seeking the truth, intent on the quest for virtue, they undertake the vow to behold the Buddhas. To preserve the teaching and approach the seers, they undertake the vows of those whose acts are supreme. To develop beings and purify the Buddha land, to populate their land with enlightening beings, with unity of purpose, not in vain, they seek enlightenment everywhere.

[68:46]

They undertake many such vows, which are infinitely extensive, enduring as space, beings, time, the nature of things, nirvana, the world, the emergence of Buddhas, and the ground of knowledge. They will their vows to last as long as there are mental objects and access to knowledge, endless in the world as long as it operates. When these end, may my undertakings end too. May I attain practice enduring as these." Thus thoroughly dedicated, with harmonious, flexible minds, they put faith in the virtues of Buddhas and observe sentient beings. Knowing beings are conditioned, out of compassion they feel they should rescue suffering beings from afflictions. For that purpose, they undertake various kinds of giving of monarchy, of all kinds of treasures, horses and elephants, their heads, hands, feet, eyes, even their blood and flesh.

[70:01]

All they give away without becoming distressed in mind. They seek out various teachings, indefatigable. Learned, they accord with the ways of the world. Knowing the world, modest and steadfast, they serve innumerable Buddhas with reverence and respect. thus they practice constantly day and night their virtue refined as gold and fire thus having made the preparations for the ten stages they attain freedom from hindrance having destroyed the obstacles Just as a caravan leader, for the benefit of the great caravan, asks about the features of the road and then goes safely, so do enlightening beings in the first stage setting out reach enlightenment unhindered by way of the ten stages. Stationed here, they become virtuous sovereigns, guiding aright, nonviolent, and benevolent.

[71:06]

Leaders of the whole continent, they bring all people to relinquishment and the highest Buddha knowledge. Having boldly abandoned rulership in search of truth, they betake themselves to Buddha's teaching and begin to practice it. Attaining a hundred concentrations and seeing a hundred Buddhas, they shake a hundred lands and travel as illuminators. They purify a hundred beings, seek out a hundred doors of truth, and penetrate a hundred eons, manifesting a hundred bodies. They manifest a hundred enlightening beings, or even more, the power of their supreme vows immeasurable. This is an explanation of the excellent first stage of enlightening beings seeking benefit for all worlds." Such is the first stage of enlightening beings, which is called extreme joy.

[72:10]

Having heard about the supreme felicitous realm of this stage, the enlightening beings were delighted, their minds and thoughts pure. Getting up from their seats and rising into the air, they scattered flowers all around, uttering words of praise. Excellent diamond matrix, replete with great wisdom and expertise. You have explained well this stage practiced by enlightening beings. The assembly pure in mind, moon of liberation, asks to hear about the next highest second stage. How should the mind be directed to see the second stage? Speak forth, O wise one, the enlightening beings desire to hear. The enlightening being Diamond Matrix said, The enlightening beings who have successfully accomplished the requirements of the first stage and seek the second stage should activate ten mental dispositions—

[73:22]

honesty, gentleness, capability, docility, tranquility, goodness, non-defilement, non-attachment, broad-mindedness, and magnanimity. When these ten dispositions are operative, One is established in the second stage of enlightening beings, the stage of purity. Enlightening beings in the stage of purity naturally become imbued with ten virtuous ways of acting. They avoid taking life. They abandon weapons and hostility. They have conscience and sympathy and are compassionate and kind to all living beings wishing for their welfare. They do not harm living beings even in their fantasies, much less injure other beings by gross physical harm with the conception of beings as such. The enlightening beings also abandon taking what is not given.

[74:25]

They are satisfied with what they have and do not desire others' possessions. Thinking of things that belong to others as belonging to others, they do not give rise to any intention to steal and do not take even so much as a blade of grass or a leaf that is not given to them, much less take the necessities of life from others. The enlightening beings also abandon sexual misconduct. They are satisfied with their own spouses and do not desire the spouses of others. They do not give rise to desire for other spouses, much less have sexual intercourse with them. The enlightening beings also abandon false speech, speaking truthfully according to what is so in a manner appropriate to the time and acting accordingly. Even in dreams, they do not speak falsehood with the intention to deceive by concealing what they see, believe, wish, intend, or desire.

[75:37]

They do not tell lies even in dreams, much less consciously. The enlightening beings also abandon malicious talk and are not divisive or annoying to sentient beings. They do not gossip or tell tales here and there to cause division. They do not break up those who are together or increase the division of those already split. They do not enjoy disunion, do not delight in separation, and do not speak words that cause division, whether they are true or not. The enlightening beings also abandon coarse speech and give up speech that is out of place, crude, dirty, harsh to others, openly or covertly annoying to others, vulgar, worldly, or impure, unpleasant to hear, provocative, irritating, outrageous, displeasing, disagreeable, unpleasant, destructive to self or others.

[76:44]

Having given up such speech, the enlightening beings speak words that are unabrasive and gentle, agreeable, sweet, causing pleasure, delightful, beneficial, pure, pleasant to the ears, congenial, likable, elegant and clear, understandable, worth hearing, not mixed up, desirable to many people, liked by many people, pleasing to many people, agreeable to many people, enlightening, beneficial and pleasurable to all beings, mentally uplifting, purifying self and others. The enlightening beings also abandon useless speech. They speak prudently in accord with time, truthfully, meaningfully, rightly, logically, instructively.

[77:46]

They speak words with content, carefully considering and guarding their speech in accord with the occasion, in well-regulated order. reflecting even before telling a joke, and never, of course, chattering at random. The enlightening beings also become free from covetousness, not even conceiving any craving for others' wealth, pleasures, enjoyments, goods, and possessions, much less desiring to possess what belongs to others. They do not seek or hope for or desire gain." The enlightening beings also become free from malevolence and anger. They are kind to all beings, desirous of their welfare, sympathetic, solicitous, loving, protective of all, attentive to what is good for them. giving up everything of the nature of the blemish of anger, resentment and unfriendliness, opposition and attack inflamed by ill will and hostility.

[78:59]

The enlightening beings are to reflect on what is beneficial, considering what is called for by kindness for the welfare and happiness of all beings. The enlightening beings also come to have right insight and follow the right path. They give up divination and various misguided views, see rightly, do not practice deception, and set their minds on the Buddha, Dharma, and Sangha. As the enlightening beings constantly preserve these ten virtuous ways, they evoke this intent. Whatever ills, states of woe, and pitfalls beset sentient beings, all are caused by practicing non-virtuous action. So I myself will abide in right action and also lead others to right action."

[80:01]

Why? It is impossible to get others to abide in right action as long as one does not abide in right action oneself. They also think thus. The realms of hells, animality, and ghosthood are established by the practice of bad ways of action, and the states from humanity up to the highest realms of existence are established by the practice of good ways of action. The ten ways of good action on a higher level practiced by wisdom due to narrowness, fear of the world, lack of great compassion, and following the speech of another developed the vehicle of hearers, purified on a yet higher level because of not being led by another, because of self-realization without following anyone, because of self-enlightenment without seeking from another,

[81:04]

Because of lack of great compassion and skill and means, and because of profound understanding of conditionality, they develop the vehicle of individual illuminates. Purified on an even higher level by immeasurable broad-mindedness, sympathy and compassion, absorption of skill and means, undertaking of great vows, not abandoning sentient beings, and focus on the vast knowledge of Buddhahood, they make for the breadth of practice to purify the stages of enlightening beings and the ways of transcendence. Purified on a yet higher level, they are conducive to the perfection of all characteristics of enlightenment, up to endowment with the ten powers and full realization of all qualities of Buddhahood. Therefore, by means of these ways of good action, having undertaken them all equally, effort should be made to accomplish the complete purification of all their aspects.

[82:14]

They also realized this. Bad actions, at their worst, when developed and done a lot, are the cause of hell. At a middling degree, they are the cause of animality. At their least, they are the cause of the underworld. Taking life leads to hell, to animality, to the underworld. But if one is born human, it brings about two consequences, a short life and much sickness. Stealing leads to hell, to animality, to the underworld. But if one is born human, it brings about two consequences, material poverty and common possession of poverty. Sexual misconduct leads to hell, to animality, to the underworld. But if one is born human, it brings about two consequences, an unruly society and an unfaithful spouse.

[83:17]

Lying leads to hell, to animality, to the underworld. But if one is born human, it brings on two consequences, much slander and unreliability. Divisive talk leads to hell, to animality, to the underworld. But if one is born human, it brings about two consequences, a broken home and a wretched family. Harsh talk leads to hell, to animality, to the underworld. But if one is born human, it brings about two consequences, hearing what is displeasing and argumentativeness. Confused, senseless talk leads to hell, to animality, to the underworld. But if one is born human, it brings about two consequences. One's words will not be believed, and one's speech will be unclear.

[84:19]

Covetousness leads to hell, to animality, to the underworld. But then if one is born human, it brings about two consequences, dissatisfaction and ambitiousness. Anger leads to hell. to animality, to the underworld. But then if one is born human, it brings on two consequences, falling into bad views and becoming tricky and deceitful. Thus, these ten bad ways of action tend to the formation of an immeasurably great mass of misery. So let us leave behind these ten bad ways of action and enjoy the delights of the garden of righteousness. Having abandoned these ten bad ways of action, they live by the ten good ways of action and also lead others to them. Even more do the enlightening beings arouse toward all sentient beings' desire for their welfare and happiness with kindness, sympathy, compassion, and desire to care for them and protect them, thinking of all beings as equal to themselves, thinking of them as examples and teachers.

[85:41]

This is what enlightening beings think. Alas, these beings have fallen into wrong views. Their thinking and disposition of mind is wrong, traveling on erroneous paths in the midst of entanglements. They should be set by us on the true way, the road of right insight in accord with reality. Alas, these beings are at odds, argumentative, involved in disputes, always burning with anger and hatred. We should establish them in the exercise of unexcelled great kindness. Alas, these beings are insatiable, coveting others' goods, following bad ways of making a living. We should establish them in pure deed, word, thought, and livelihood. Unfortunately, these beings follow the motivations of lust, hatred, and delusion, are burned by the flames of various afflictions, and do not seek a means of final escape from them.

[86:51]

we should lead them to nirvana, where all afflictions cease and there are no ills. Regrettably, these beings are veiled by the darkness and obscurity of delusion and covered by the darkness of ignorance. They have entered a vast tangle of darkness, have become far estranged from the realm of wisdom and fallen into a great darkness, entered a wilderness of erroneous views. We should clarify their eye of unobstructed wisdom so they will know all things as they really are without being directed by another. Alas, these beings are traveling in the desert of routine existence. They're in trouble, uneasy, fallen into a great pitfall, facing a fall into the realms of hells, animality, or the underworld. They are ensnared in the dangerous net of false views, entangled in delusion.

[87:58]

They have gone off on the wrong road, are blind, lack a guide, and think what is not salvation is salvation. Bound by the rope of demons, they are taken in by the thieving sense objects, are without a good guide, and have entered a thicket of demonic dispositions, becoming far estranged from the enlightened mentality." we should save them from such hardships of the waste land of the mundane world and should settle them in the city of fearlessness the city of all knowledge where there is no affliction or pain these beings unfortunately are sunk in the waves of great torrents plunged into the flows of desire existence ignorance and views swept along by the current of the mundane whirl fallen into the river of craving into a great rapids unable to see objectively going along the creepers of thoughts of lust malice and viciousness

[89:11]

caught by the demon of the view of real existence of the body, plunged into the swirling abyss of desire, into the midst of passion for enjoyment, cast up on the land of self-conceit, rotten inside with misconduct and bad behavior, unable to escape the danger of the village of the six senses without anyone to rescue them, without a savior or protector, without a refuge. we should bring forth great compassion, virtue, and power, and set them on the jewel island of omniscience, free from troubles, free from passion, peaceful, happy, free from danger, beyond all fears. These beings are unfortunately locked up in much suffering, sadness, and irritation, in the bonds of love and hate, like and dislike, in sadness and grief, in the fetters of craving, in the tangles of illusion, deceit, and ignorance, in the prison of the triple world.

[90:24]

We should leave them to nirvana, detached from the triple world, the city of fearlessness, where all suffering ceases, free from obstruction. Alas, these beings are attached to self and possessions, unable to get out of clinging to the elements of body and mind, acting according to delusions, dwelling in the desolate village of the senses, attacked by the vipers of physical constituents, besieged by the murderous bandits of the body-mind clusters, experiencing immeasurable pain, we should bring them to supreme bliss, free from all attachments, that is, to nirvana void of all obstructions. It is a pity that the aspirations of these beings are base and narrow, and they lack the will for highest omniscience. Even if they want to escape, they think of the vehicles of those aiming for individual enlightenment and liberation alone.

[91:32]

we should set them in the unexcelled great vehicle of universal salvation in accord with focus on the great resolution for supreme Buddhahood and the purposcacity of omniscience. Thus many Buddhas come within the range of perception of the enlightening beings who are in accord with the sustaining power of morality, who have skillfully activated sympathy, compassion, and kindness, who are unsolicited good friends to all beings, who have not abandoned sentient beings, who skillfully accomplish what is to be done, who are stationed in the enlightening being's stage of purity by the enlightening being's great vision and willpower. The enlightening beings perceive enormously many Buddhas, many hundreds, thousands, millions, billions, trillions of Buddhas by their tremendous vision and the power of their vows.

[92:37]

Having seen those Buddhas, they honor and pay respect and homage to them with lofty intent and provide them with the necessities, clothing, food and drink, bedding and medicine. They also provide comforts for enlightening beings. and pay respect to the Sangha. They dedicate these roots of goodness to unexcelled perfect enlightenment. Also, they attend those Buddhas and respectfully learn from them the ten ways of virtuous action and never forget them as they have learned them. Over countless eons, rid of the defilements of envy and bad behavior, They therefore attain purity of generosity and morality. Just as gold becomes more and more free from all impurities when put in vitriol, so do enlightening beings in this stage of purity, by virtue of riddance of the impurities of envy and bad behavior, accomplish purity of generosity and morality.

[93:49]

Among the four means of salvation, kind speech is paramount among them. Among the ten transcendent ways, morality is paramount. This does not mean they do not practice the rest. They do so as best they can, as is appropriate. This is a brief explanation of the second stage of enlightening beings, the stage of purity. Many of the enlightening beings in this stage are sovereigns, lords of four continents and masters of the law, competent, powerful, able to rid beings of the impurities of bad behavior, to set them on the ten paths of virtuous conduct. Whatever acts the enlightening beings undertake, whether by way of giving or kind speech or beneficial action or cooperation, all that is done with no other thoughts in mind but thoughts of the Buddha, the Dharma, the Sangha,

[94:53]

enlightening beings, the practices of enlightening beings, the ways of transcendence, the stages, the powers, the expertises, the unique qualities of Buddhas, and all aspects of omniscience. Why? To become the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. Those who seek to be thus undertake the appropriate effort by which they give up all comforts and go forth into the teaching of Buddha. Having gone forth, in a single instant they suddenly attain a thousand concentrations, see a thousand Buddhas, and recognize their power, shake a thousand worlds, go to a thousand fields, illumine a thousand worlds, mature a thousand beings, live for a thousand eons, penetrate a thousand eons past and future, contemplate a thousand teachings, and manifest a thousand bodies, each body manifesting a company of a thousand enlightening beings.

[96:09]

Then enlightening beings with superior power of commitment by the quality of excellence of vows transform their bodies, auras, mystic powers, vision, spheres of operation, voices, conduct, adornments, power, resolutions, and performances in countless ways. Then Diamond Matrix spoke these verses, explaining the meaning of this stage. They are gentle, honest, mild, capable, of goodwill, docile, unalloyed, unattached, of lofty awareness. With breadth of mind, they enter the second stage. Here they are bearers of virtue, imbued with good, Avoiding the taking of life, their minds are free from viciousness. They do not take what is not given or take others' spouses.

[97:10]

They are truthful, do not slander, are not harsh in speech. They have no desire for others' possessions, are kind-hearted, follow the right path, and have no deceitful mind. With phantom bodies beautifully adorned, they honor the teacher and are always diligent. The pains of hells and animal realms, punishment in the underworld, eternal burning and hunger, all are produced by evil doings, rejecting them let us arrive at truth. From birth in the human realm as desired, up to the peak of existence, free from strife with the bliss of meditation, the vehicle of solitary illuminates, the vehicles of disciples and Buddhas, all come to exist from the ten paths of virtue. Knowing this, enlightening beings are always diligent, firmly abiding by ethics, and also inducing others to do so.

[98:20]

Furthermore, imbued with compassion, knowing beings are suffering, they give rise to sympathy. Fallen into wrong views are these ignorant ones, with minds quick to anger, hate, and argue, always unsatisfied, seeking objects evermore. These beings, motivated by desire, hatred, and delusion, should be liberated. They are covered by a great darkness, plunged into delusion, on a bad road in a wilderness, in a great net of views. In the cage of mundane life, enemies attack them. We should liberate those in the cage of the devil. Taken by the waves of afflictions, sunk in the torrents, they are tormented by a hundred miseries in the triple world, wrapped up in the clusters, thinking of them as self. For their sake we strive to release them from pain.

[99:24]

Having given up this supreme vehicle of Buddhahood, though they aim for escape, their aspiration is low. We will establish them in the undefiled knowledge of the enlightened. Thus, enlightening beings arouse incomparable vigor in the cause of enlightenment. In this stage, the great sages, having gathered hundreds of virtues, see many Buddhas and honor them with offerings. Their virtue is burnished the more for countless eons, like gold plunged into vitriol. Here, enlightening beings become monarchs, leading sentient beings by the ten virtues. By all the virtue they have amassed, they will to become saviors of the world, rich in the ten powers, willfully giving up the pleasures of monarchy, Going forth into the supreme teaching, steadfast, full of vigor, they attain supreme concentration and instantly see a thousand Buddhas.

[100:33]

The enlightening beings in this stage also display many spiritual powers of such worthy intentions. Beyond this, imbued with the power of vows and knowledge, they guide beings with many kinds of miracles. Thus has been explained the second stage exalted of enlightening beings who work for the wheel of all worlds. Having thus heard of the supreme stages of practice in the sphere of enlightening beings inconceivable, The enlightening beings in the audience, delighted, scattered multitudes of flowers from the sky, saying, Excellent, well have you explained, out of compassion for all beings, the body of conduct of the wise, the sphere of the second of the highest stages." Truthfully, without falsehood or change, have you explained the delightful practice of enlightening beings with supreme clarity for the welfare and happiness of all beings.

[101:44]

Go on to speak of the third of the most excellent stages. Let this superlative realm be told of as it is, linked with true knowledge and action. Tell of the path of the conduct of the victorious, the practice of charity and morality of the sages, patience, energy, tranquility, wisdom, skillfulness, supreme kindness, and compassion. Tell all, omitting naught.

[102:16]

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