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The Eighth Bodhicitta: The Immovable Ground
We have already explained the generation of the Seventh Mind; now we shall explain the generation of the Eighth Mind. The verse states:
Repeatedly seeking superior wholesome roots than before,
The great bodhisattva attains irreversibility,
And enters the Eighth Immovable Ground.
Moreover, that bodhisattva repeatedly seeks to surpass previously cultivated wholesome roots and thereby enters the Eighth Immovable Ground, attaining irreversibility. As for those who repeatedly attain wholesome roots superior to prior ones, the sutra states:
“For example, suppose someone boards a ship intending to enter the ocean. Before reaching the ocean, much effort is required—pushing and pulling the vessel forward. But once the ocean is reached, the ship sails freely with the wind, needing no human exertion. In one day upon the ocean, it travels farther than it could in a hundred years before reaching the ocean. Likewise, sons of the Buddha, the great bodhisattva similarly accumulates vast provisions for enlightenment, boards the Mahayana vessel, and reaches the ocean of bodhisattva conduct. In but a single moment, with effortless wisdom, he enters the realm of omniscient wisdom. Such accomplishment surpasses what could be achieved through effortful practice over countless eons—hundreds of billions of nayutas of kalpas.”
The verse states:
At this ground, great vows are supremely pure;
Buddhas exhort the bodhisattva to arise from cessation meditation.
Furthermore, the ten great vows—each as numerous as countless asankhyeyas—made by this bodhisattva at the time of his initial aspiration, all become purified within this ground. Hence, the perfection of vows (pranidhana-paramita) is especially enhanced here. This Immovable Ground bodhisattva is established as residing in the “Ground of the Youthful One” (Kumara-bhumi). Upon reaching the Ninth Ground, he becomes a “Dharma Prince”; upon reaching the Tenth Ground, he receives the Buddha’s abhisheka (empowerment), just as a universal monarch (chakravartin) does. When an Immovable Ground bodhisattva enters cessation meditation (nirodha-samapatti), all Buddhas and World-Honored Ones encourage him to emerge from that meditative absorption. The sutra states:
“Sons of the Buddha, the bodhisattva dwelling on this Immovable Ground abides in this Dharma gate due to his original vows. All Buddhas and World-Honored Ones bestow upon him the wisdom of the Tathagata and declare thus: ‘Well done! Well done! Good man! Your sublime patience accords perfectly with the Dharma. Yet, good man, the Ten Powers, Four Fearlessnesses, and other unique Buddha-Dharmas—we possess them, but you have not yet attained them. Therefore, you must diligently strive to accomplish these Dharmas; do not abandon this gate of patience! Moreover, good man, although you have attained tranquil liberation, ordinary beings have not yet realized it; various afflictions constantly arise before them, and diverse mental discursive activities continually harm them—you should compassionately contemplate such sentient beings. Furthermore, good man, you should recall your original vows.’”
This explanation continues extensively, concluding: “If all Buddhas and World-Honored Ones do not grant this bodhisattva entry into the gate of omniscient wisdom, then at that time he would immediately enter final nirvana.”
Because of this encouragement to arise from cessation meditation, the verse states:
Pure wisdom, free from all faults and incompatible phenomena—
At the Eighth Ground, defilements and their roots are eradicated.
Having fully exhausted afflictions, he becomes teacher of the three realms,
Yet still cannot attain the boundless virtues of a Buddha.
Non-discriminative wisdom arises like the rising sun; all afflictions—which generate rebirth and suffering throughout the three realms—and their fundamental roots are utterly eliminated, just as darkness vanishes before sunlight. Since this bodhisattva has severed those afflictions, he becomes the revered elder of the three realms. Yet at this stage, he still has not attained the virtues possessed by all Buddhas and World-Honored Ones; therefore, he further intensifies his diligent practice to realize those virtues.
The sutra states: “At that time he would immediately enter final nirvana.” Thus, we know that at this ground he has already transcended desire for the three realms; for without having transcended such desire, attainment of final nirvana would be impossible. If this bodhisattva at the Eighth Ground has already transcended desire for the three realms, then birth-and-death would be eternally extinguished—how then could he fulfill all Buddha-Dharmas? The verse states:
Though birth-and-death are extinguished, he attains the ten kinds of mastery,
Enabling him to universally manifest bodies throughout the three realms of existence.
Although this ground has already extinguished birth-and-death, the bodhisattva, having realized the ten kinds of mastery, thereby assumes a mind-born body (manomaya-kaya) and manifests various forms. Consequently, this bodhisattva fulfills all provisions for enlightenment without contradiction. As the sutra explains, the ten kinds of mastery are:
“Mastery over lifespan: extending life for incalculable, incalculable eons.
Mastery over mind: entering countless, immeasurable concentrations and wisdom-contemplations.
Mastery over wealth: manifesting infinite adornments and embellishments across all worlds.
Mastery over karma: manifesting karmic results at appropriate times.
Mastery over birth: manifesting rebirth in all worlds.
Mastery over vows: manifesting Buddhahood in any desired Buddha-field and time period.
Mastery over determination: manifesting fully enlightened Buddhas filling all worlds.
Mastery over supernatural powers: displaying miraculous play in all Buddha-fields.
Mastery over wisdom: manifesting the Buddha’s powers, fearlessnesses, unique Buddha-Dharmas, marks of perfection, and perfect awakening.
Mastery over Dharma: manifesting boundless, non-dual Dharma-doors and profound clarity.”