Part 5 - The Fifth Stage named Sudurjaya

[A] Vajragarbha said, "a Bodhisattva, Oh! honorable sons of the Conqueror, who has well fulfilled the path in the fourth Bodhisattva stage, enters into the fifth Bodhisattva stage. He enters with tenfold purified tranquillity of mental intention. Which tenfold? That is, by tranquillity of purified intention towards the doctrine of past Buddhas; towards the doctrine of future Buddhas; towards the doctrine of present Buddhas; towards morality; towards mind; towards removal of (wrong) view, doubt, skepticism and perplexity; towards knowledge for (right) path and wrong 435 path; towards knowledge of acceptance and rejection; towards cultivation of all higher and higher elements of enlightenment; and towards maturing all the living beings. With this tenfold purified 435 M. Honda, in his Annoted Translation of the Dasabhumika Sutra , translates this word as 'good behaviour.' Chinese versions have the word pratipatti (Pali, patipatti) for pratipad. The word, prahana means 'relinquishment,' 'abandonment,' or 'rejection.' Therefore, it may be better to translate as 'application' or 'acceptance' as against the word prahana. The word pratipad means 'practice' or 'pursuance' of the teaching as distinguished from the mere theoretical knowledge of its wording.

251 tranquillity of mental intention, he enters (into the fifth stage). [B] Indeed again, Oh! honorable sons of the Conqueror, Bodhisattva who has reached the fifth Bodhisattva-stage, having cultivated these elements of enlightenment and elements of the Path, and having thoroughly purified their intent; practising what is needed for the quest for a higher Path in the future; being supported by the power of resolution; never abandoning all the living beings out of his compassion and friendliness; accumulating necessary preparation of merit and knowledge; unwavering attention; accomplishing the skill in means; seeing the splendour of higher and higher stages; seeking the determination of Tathagata; holding the power of mindfulness, thought, action and intelligence; having been of irreversible concentration of mind; knows as it is that [C] 'This is the Noble Truth of Suffering. He knows as it is • 436 436 Digha Nikaya I. 189; II. 90, 304; III. 277; Majjhima Nikaya I. 62, 184; II, 248; Samyuttanikaya V. 415; Suttanipata verse no. 229, 230, 267; Dhammapada verse no. 190; etc. The four noble Truths (Ariya-sacca) are the briefest synthesis of the entire teachings of Buddhism, since all those manifold doctrines of the threefold Canon are included therein without exception. They are: the truth of Suffering, the truth of the Origin of suffering, the truth of the Extinction of suffering, and the truth of the Eight-fold Path leading to the extinction of suffering. The fist truth teaches that all forms of existence whatsoever are unsatisfactory and subject to suffering (dukkha). The second truth teaches that suffering and rebirth, are produced by Craving (tanha). The third truth teaches that extinction of craving necessarily results in Extinction (nirodha) of rebirth and suffering, Nibbana. The fourth truth of the Eight-fold Path (magga) indicates the means by which this extinction is attained.

252 that 'This is the Noble Truth of Origin of suffering.' He knows as it is that 'This is the Noble Truth of Extinction of suffering.' He knows as it is that 'This is Noble Truth of the Path leading to the extinction of suffering.' He becomes skilful in conventional truth, in ultimate truth, in the truth of characteristics, in the truth of classification, in the truth of analyzing, in the truth of substance, in the truth of origin, in the truth of extinction and non-origination, in the truth of entering into the knowledge of the Path, and in the truth of origination of the knowledge of Tathagata by accomplishing the gradual connections of all the Bodhisattva-stages. He knows the conventional truth by satisfying other living beings according to their mental dispositions. He knows the ultimate truth through comprehending (the principle) of all in one. He knows the truth of characteristic by knowing the individual and common characteristics. He knows the truth of classification because he understands the determination 437 of the divisions in the Teaching. He knows the truth of 437 Buddhist Hybrid Sanskrit Grammar and Dictionary (p.516): Vyavasthana means 'respective determination' og 'differentiation' in. The Pali equivalent word 'vavatthana,' derived from 'vi+ava+tha,' means 'determination, resolution, arrangement, fixing, analysis,' etc. (PTSD.) In its application to Insight meditation, this term occurred first in Patis.M. (I, p.53), but in a verbal form, as a past participle, in Majjhima Nikaya (111): 'ty assa dhamma anupada-vavatthita honti', which means "these things (=the mental factors) were determined by him (i.e. Sariputta) successively." In Visuddhimagga of Buddhaghosa-acariya (xx. 130), it is said: "The determining of the Truth of Suffering is

253 accomplishment by knowing the analysis of the aggregation, different elements and sense organs. He knows the truth of substance due to the knowledge of pressure of body and mind. He knows the truth of origin because of his association with the connections in the (six) states of existence. He knows the truth of destruction and non-origination because he tranquilizes completely all kinds of burning pains. He knows the truth of entry into the knowledge of the Path and the truth of non-duality and non-occurrence as he accomplishes the non-duality. He knows the truth of originating the knowledge of Tathagatas by accomplishing all the successive (re)births in the Bodhisattva-stages and the knowledge of all the aspects. This is so because he holds the power of knowledge by zealous application, not by the complete exhaustive knowledge (which is without remainder). 438 [D] Thus with his intellect accomplished by the knowledge and the skill in truth, he knows truly that all conditioned (things) are void, unreal, false and delusive, deceptive, fooling the ignorant. He has immense 439 effected with the determining of mind-and-body in the Purification of View." 438 'Adhimuktijnana and Niravasesajnana': adhimukti (Pali adhimutti) means 'zealous application', 'attachment', etc. and niravasesa (Pali an+avasesa) means without any remainder, i.e. fully or completely. The first has been translated as 'confidential faith' by M. Honda. 439 The Chinese versions read 'visamvadaka' for 'avisamvadaka' meaning

254 compassion towards living beings, and the splendour of great friendship flashes forth. [E] Thus he attains the support by the power of knowledge, concerns all living beings, longs for Buddha's knowledge, and observes the beginning and end of all conditioned things. Mass of the suffering of living beings grows, because of ignorance, craving; they are carried away by the stream of transmigration and not departed from the attachment of the aggregates. That mass of suffering has no Self, no Being, no Lifeprinciple, no Nourishing principle, no Personality, and is bereft of Self or possession (lit. what pertains to the self). He knows, as it is, whether there is the breaking up, limit, or salvation of desire for non-existent delusion in future, or not. 440 [F] It occurs to him:- 'How surprising is indeed that these unwise ordinary men are bewildered due to ignorance. Their numberless bodies have been destroyed, are destroyed, and will be destroyed. They thus (however still) do not produce any disgusting feeling with this decaying body. Immensely they increase the fetters of suffering. They do not turn away from great danger of the stream of transmigration. They do 'delusive, contradictory,' etc. See Glossary of the Sanskrit, Tibetan, Mongolian and Chinese versions of the Dashabhumika-sutra p.166. 440 Yatha ca anagatsyaiva asatsammohabhilasasya vyavacchedah priyanto nihsaranam nastyasti ca...

255 not abandon the store of aggregates. They are not disgusted with the snake-like regions. They are not aware of (living in) a prison because of the passion for pleasure. They do not observe the six organs of sense as a deserted village. They do not abandon the obsessive propensity (which comes) from the attachment to 'I-ness' and 'Mine-ness'. remove arrows of conceit and (wrong) view. They do not They do not extinguish the They do not blow away the flames of passion, hatred and delusion. darkness of ignorance and delusion. They do not dry up the ocean of craving. They do not search for guide (lit. the caravan leader) with the ten powers. And those who are following a lot of bad thoughts, float in the ocean of transmigration which is full of sharks of various sinful thoughts. [G] As they have no refuge, they experience intense distress. And they experience individually many sufferings such as birth, old age, sickness, death, grief, lamentation, pain, dejection and mental disturbance. Alas! I, alone without a second, bring forth such a heap of necessary preparation of merit and knowledge for the sake of these living beings who are distressed by suffering, without leader, without protection, without refuge, without resting house, without safe place, blind, wrapped up in the egg shell of ignorance, and who are overcome by darkness. When such a heap of necessary preparation of merit and knowledge is brought together, all these living beings would obtain an absolute purification, and finally they would arrive at the stage of unobstructed

256 knowledge with the powers of the Buddha. [H] Whatever wholesome root he undertakes he does with the intellect accomplished thus by well observed knowledge in order to rescue all living beings, for the benefit of all beings, for the happiness of all beings, out of compassion for all beings, for the harmlessness of all beings, for the complete liberation, for attracting attention of all beings, for the purification of all beings, for the training of all beings, and for the perfect Nirvana of all the living beings. [I] The Bodhisattva who stands in this fifth Bodhisattva-stage (called) 'Difficult to Conquer' becomes more mindful because of his nonMN 12, 17; Anguttara-Nikaya X. 21. The Dasabala or the One who possesses Ten Powers (of a Perfect One) means the Buddha. There are described as knowledge of the following ten things: (1) what is so and what is not so; (2) results of actions; (3) various interests; (4) various realms; (5) higher and lower faculties; (6) all destinations; (7) all states of meditation and concentration, how they are defiled, how they are purified, and how to emerge from them; (8) past states of being; (9) the conditions of death and birth of other beings; (10) the end of contamination. These ten kinds of knowledge power are sometimes equated with the comprehensive omniscience of Buddhas, the knowledge of all particulars. The term 'ten powers' typically refers to these ten powers of Buddhas, but there are also ten powers of Bodhisattvas: (1) resolution; (2) deliberation; (3) becoming; (4) patience; (5) knowledge; (6) extirpation; (7) concentration; (8) presence of mind; (9) virtue; (10) action. Another enumeration of the ten powers of Bodhisattvas gives (1) intent; (2) will; (3) application; (4) wisdom; (5) commitment; (6) means; (7) practice; (8) magic; (9) awakening; (10) teaching.

257 loss (of memory). He becomes thoughtful due to his well determined knowledge. He becomes one with comprehension because he understands the meanings and the speech with hidden sense of the Scripture. He becomes the modest one because he protects self and others. He becomes the steady one because he does not abandon the restraints and the cultivation. He becomes the intelligent one because he well realizes by distinguishing proper and improper propositions. He becomes the one who has acquired knowledge because he is not led by others. He becomes the one who has acquired wisdom because he is skilful in the sentences distinguishing the meaningful and meaningless. He becomes the one who has obtained the accomplishment of supernatural faculty because he is skilful in accomplishing the mental practice. And he becomes the one who is skilful in means because he is in conformity with worldly people. [J] He becomes tireless because he accumulates the necessary preparation of merits. He becomes ceaselessly energetic because of seeking for the necessary preparation of knowledge. He becomes the man of unwearied intention because he collects the necessary preparation of great friendliness and compassion. He becomes the zealous man tireless search because he searches for (the ten) powers and (the four) of confidences of Tathagata and (eighteen) characteristics unique to the

258 Buddhas. 442 He becomes the man who has acquired the well accomplished attention because he accomplishes the creation and decoration of Buddha's realms; the man engaged in various meritorious deeds because he accumulates characteristics and minor characteristics; always the zealous one because he searches constantly for the physical, verbal, and mental adornments of Tathagata; he is the man disposed to great respect and service because he is obedient to all the Bodhisattvas and preachers of the Doctrine; he is the man of undefeated mind because he behaves in the world endowed with the union of the thought of enlightenment and the skill in the great expedient; and he is the undistracted man at all times (lit. day and night) because he is engaged in maturing all the living beings. [K] Being so engaged, he matures living beings with charity, speaking in a kind manner, action for the benefit (of others), and also with cooperation. He also matures living beings with manifestation of 443 442 The etymology of the word Avenika is not known (A Critical Pali Dictionary p.231). However, the Buddhist Hybrid Sanskrit Grammar and Dictionary (p.108) says that this word is a Pali idiom meaning 'peculiar, individual, special', etc. Generally the word is compounded as a first member. The Chinese versions have rendered it into which means 'not the same' or 'specific,' or meaning 'not only different but extraordinary.' 'Avenikabuddhadharma' is listed in Mahavyutpatti 135-153. 443 These are the four Sangrahavastus (Pali sangahavattu), 'the four objects of The fourth item, i.e. sympathies' or also called 'the four means of integration.' According to Mahayanic samanarthata, is disputable with the usage in Pali. interpretation, it is clarified with the meaning of 'adopting the state of the same aims' or

259 his material body, with preaching of doctrine, with revealing of the Bodhisattva's course of conducts, with making clear the greatness of Tathagatas, through showing the faults of mundane whirl, with lauding the knowledge of Buddhas, with the accomplishment of great supernatural faculties, miracles and exertions to do various expedient deeds. Having thus engaged in maturing living beings, his mental process gets endowed with Buddha-knowledge, with the exertion in irreversible basic merit and the engagement in searching for supreme doctrine. [L] All what goes on for the benefit of living beings in the world, such as letters, scriptures, seals, numbers, calculations, working out mathematical problems etc.; various works of elements and medical treatments; elimination of pulmonary consumption, epilepsy and 'being possessed' by a devil, repelling of the action of poison and goblin; entertainment of poem, dance, legend, music and history; accomplishment of villages, cities, gardens, parks, reservoirs, water pools, ponds, flowers and fruits, medicinal plants, groves, plantations; the discovery of gold, silver, jewels, pearl, cat's eye gem, shell, stone, coral and a mine of jewels; entering into predictions based on omens of the moon, the sun, planets, luminaries, stars, earth-quakes, animals, birds and dreams, 'cooperation' in order to integrate all beings. However, in the Pali literature, it is better used for denoting 'the state of equality' or 'equanimity'. For the details see footnote no. 82 in this work.

260 characteristics of all major limbs and minor limbs, marks of motion, minor-motion; and exertion, conduct of restraint, applications (of mentality), meditation, supernatural faculties, infinitude 444 and formless matters, also he accomplishes by his compassion all other abilities connected with not harmful or injurious, that produce the benefit and well-being of all the living beings in order to establish (all the living beings) successively in the Doctrine of Buddhas. [M] To the Bodhisattva who stands in this Bodhisattva-stage (called) 'Difficult to Conquer... (see the 1 st stage section [VV])..... He reveres many Tathagatas, Arahants and Perfectly Enlightened Ones. In the presence of them he worships with respect and reverence, he listens to, comprehends and holds the preaching of the Doctrine. Having heard (them), he accomplishes through practice according to their power and application. And for the most part the Bodhisattva enters into ascetic life according to the teaching of those Tathagatas. Having entered into ascetic life, he becomes a preacher 445 of the doctrine as a holder of what 444 Apramana (Pali appamanna) It indicates the four Brahmaviharas, divine abodes. They are immeasurable kindness, compassion, joy, and equanimity (metta, karuna, mudita, upekkha). 445 Dharmabhanaka (or bhanaka or bhanaka) is a reciter or a preacher, and in the commentaries the word has acquired the specific meaning of a reciter of a section of the Canon, e.g., Dighabhanaka, Majjhimabhanaka, etc. The word bhanaka is not mentioned

261 is heard. Moreover, he becomes a preacher of the doctrine as he obtains the conduct as he has heard, because he does not lose (the doctrine) for many hundred thousand million billions of world ages in the presence of many hundred thousand million billions of Buddhas. Of him who stands in this Bodhisattva-stage (called) 'Difficult to Conquer' these wholesome roots are blazed, purified, and become more brilliant for many world ages, for many hundreds world ages ..(see the 2 nd Stage section [EE]).... Just as, Oh! sons of the Conqueror, the gold when adorned with precious stones becomes brighter, purer, and becomes more radiant. Thus, Oh! sons of the Conqueror, a Bodhisattva who stands on this Bodhisattvastage (called) 'Difficult to Conqueror' due to these wholesome roots, when deliberated (accomplished) by expedients and wisdom, are more heated, purified and become more brilliant, and become most invincible and deliberated since he accomplished the merit by exertion of knowledge. Just as, Oh! sons of the Conqueror, the brilliant splendor of the moon, the sun, planets, luminaries, and stars cannot be diverted by the mighty winds and cannot be matched by the winds, in the same way, Oh! honorable sons of the Conqueror, the wholesome roots of the Bodhisattva who stands on this Bodhisattva-stage (called) 'Difficult to Conquer' which are endowed with deliberation by expedient, wisdom, knowledge, and mind, become in the suttas but is found in the commentaries (Encyclopaedia of Buddhism II. p.688).

262 invincible by all the Sravakas and Pratyekabuddhas, and cannot be matched by worldly (merits). For him the Perfection of Concentration is the most excellent among the ten Perfections, but it does not mean he does not practise the other (Perfections). He practises (other Perfections) according to his power and application. This, Oh! honorable sons of the Conqueror, is a succinct elucidation of the fifth Bodhisattvastage named 'Difficult to Conquer.' A Bodhisattva who stands here becomes for the most part the chief of the Tusita gods being successful and powerful to turn back the living beings from all the heretical fields. and he is skilful to settle the living beings in truth. Whatever act. (the rest is identical with the sentences in section [P] of the third stage until the end of the third stage, but here one should read 'thousand millions' for 'hundred thousands.')