Nagarjuna’s Treatise on the Ten Grounds Volume I

NĀGĀRJUNA’S TREATISE ON THE TEN GROUNDS VOLUME I

NĀGĀRJUNA'S TREATISE ON THE TEN GROUNDS VOLUME I

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BDK English Tripiṭaka Series NĀGĀRJUNA'S TREATISE ON THE TEN GROUNDS VOLUME I

(Taishō Volume 20, Number 1521) Translated by Bhikshu Dharmamitra BDK America, Inc. 2024

Copyright © 2024 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2024

ISBN: 978-1-886439-93-1

Library of Congress Control Number: 2024944238 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future. It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

Numata Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

v

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. Numata Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) Hanayama Shōyū (Chairperson), (late) Bandō Shōjun, (late) IsHIgami Zennō, (late) Kamata Shigeo, (late) Kanaoka Shūyū, Mayeda Sengaku, (late) Nara Yasuaki, (late) SayeKI Shinkō, (late) SHIoiri Ryōtatsu, (late) Tamaru Noriyoshi, (late) Tamura Kwansei, (late) Uryūzu Ryūshin, and (late) Yuyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi, Watanabe Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away. vii

Publisher’s Foreword

Editorial Foreword

Dr. Numata passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. Numata Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor Hanayama Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor Mayeda Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. Numata. Present members of the Committee are Kenneth K. Tanaka (Chairperson), Mayeda Sengaku, IcHIsHIma Shōshin, Katsura Shōryū, Minowa Kenryō, Saitō Akira, SHImoda Masahiro, Watanabe Shōgo, and Yonezawa Yoshiyasu. The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo. To date, the project has completed about seventy-five percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world.

Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae. In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

ix

Table of Contents

Contents A Message on the Publication of the English Tripiṭaka Numata Yehan v Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Bhikshu Dharmamitra xiii Nāgārjuna's Treatise on the Ten Grounds, Volume I Chapter 1. The Introduction 3 Chapter 2. Entering the First Ground Chapter 3. The Characteristics of the Ground Chapter 4. Purification of the Ground Chapter 5. The Explanation of the Vows Chapter 6. On Producing the Bodhi Resolve Chapter 7. On Training the Mind Chapter 8. On the Avaivartika Chapter 9. On the Easy Practice Chapter 10. Getting Rid of Karma Chapter 11. Distinctions with Regard to Merit Chapter 12. Distinctions with Regard to Giving Chapter 13. Distinctions with Regard to the Giving of Dharma Chapter 14. The Characteristics of the Refuges Chapter 15. The Five Moral Precepts Chapter 16. On Realizing the Faults of the Householder's Life Chapter 17. On Entering the Temple Chapter 18. The Jointly Shared Practices 21 43 59 69 105 113 125 143 167 181 195 219 227 239 249 265 293 Notes 307 Glossary 343 xi

Translator’s Introduction

Contents Bibliography 355 Index 359 A List of the Volumes of the BDK English Tripiṭaka (First Series) 379 xii

Translator's Introduction

Bhikshu Dharmamitra

As the latest in my series of translations of bodhisattva path texts important in the history of Classic Indian and Chinese Mahayana Buddhism, I present here my English translation of Tripiṭaka Master Kumārajīva's rendering from Sanskrit of Nāgārjuna's Treatise on the Ten Grounds (Daśabhūmika-vibhāṣā).1 This is a text devoted to explaining in great detail the aspects of practice involved in ascending through the ten "grounds," "planes," or "levels" of bodhisattva path cultivation that are described in the Ten Grounds Sutra (Daśabhūmika-sūtra) and in the nearly identical "Ten Grounds" chapter of the Flower Adornment Sutra (Avataṃsaka-sūtra). In order to encourage and facilitate deeper study of this topic, I have translated both of these closely related texts which are available under separate cover from Kalavinka Press.

Although Dharmarakṣa was the first to translate this text into Chinese, his 265 C.E. translation of this treatise has been lost.2 The edition of Nāgārjuna's Treatise on the Ten Grounds that I have translated here is the only one that exists in any language, namely the seventeen-fascicle Shizhu piposha lun 十住毘婆沙論 or Daśabhūmika-vibhāṣā that is preserved in the Taishō edition of the Buddhist canon (T. 1521). It was translated from Sanskrit into English by Tripiṭaka Master Kumārajīva as dictated to him from memory by Tripiṭaka Master Buddhayaśas sometime between the latter's arrival in Chang'an in 408 and his return to Kashmir four years later.

Although, having studied it closely, I find this thirty-five-chapter treatise to be beautifully and awesomely complete in itself as a close description of the principles and practices necessary for entering and mastering the first two of the ten bodhisattva grounds, it is probable that this text as translated by Kumārajīva was originally part of a much larger work. Fortunately, the edition that we have is, in and of itself, a wonderfully thorough training manual for moving from the life of a common unenlightened person to that of an irreversible bodhisattva well along on the path to buddhahood.

xiii

Translator's Introduction

A Brief Description of

the Treatise Contents

As noted above, this text consists of thirty-five chapters3 in seventeen fascicles that describe in great detail the principles and practices involved in entering the bodhisattva path and in perfecting in correct sequence the practices of the first and second grounds, the "Ground of Joyfulness" and the "Ground of Stainlessness."

Chapter 1. "The Introduction" discusses the author's motivations and aims in composing this treatise. Chapters 2 through 27 explain the practices of the first ground. Chapters 28 through 35 explain the practices of the second ground. Chapter 2. "Entering the First Ground" through Chapter 17. "On Entering the Temple" focus on the practice methods of the lay bodhisattva. Chapter 18. "The Jointly Shared Practices" through Chapter 27. "Summarizing the Practice [of the First Ground]" focus more on the bodhisattva practices that are common to both the lay bodhisattva and the monastic bodhisattva. Chapter 28. "Distinctions in Courses of Karmic Action on the Second Ground" through Chapter 35. "In Praise of Moral Precepts" focus somewhat more strongly on the practices of the monastic bodhisattva or very advanced lay practitioner. Due to the length of this treatise, its contents will be published in two volumes. This Volume I includes Chapters 1-18; Volume II will include Chapters 19-35. A Condensed Description of

Each Chapter's Contents4

To give the reader a general idea of the content of each of the chapters, I present a brief description immediately below:

Chapter 1. The Introduction. This chapter consists of a general discussion of the whole treatise, a description of Nāgārjuna's motives in writing the treatise, and a close explanation of the "refuge" verse that opens the treatise. Chapter 2. Entering the First Ground. This chapter lists the names and meanings each of the ten grounds, explains how one enters the first ground, and discusses why this ground is called the "Ground of Joyfulness." xiv

Translator's Introduction

Chapter 3. The Characteristics of the Ground. This chapter describes the character of the first-ground bodhisattva, focusing in particular on this bodhisattva's distinctive features. It also explains why his mind is for the most part joyful and explains the nature of his fearlessness.

Chapter 4. Purification of the Ground. This chapter describes twenty-seven dharmas involved in purifying the first ground.

Chapter 5. The Explanation of the Vows. This chapter describes the bodhisattva's ten great vows in great detail. Chapter 6. On Producing the Bodhi Resolve. This chapter describes and explains the seven causes and conditions involved in generating the resolve to achieve the utmost, right, and perfect enlightenment.

Chapter 7. On Training the Mind. This chapter describes the many different sorts of causes and conditions that might cause the bodhisattva to lose his resolve to reach the enlightenment of a buddha.

Chapter 8. On the Avaivartika. This chapter describes the characteristics of the bodhisattva who has fallen into ruination and the characteristics of the bodhisattva who has become irreversible on the path to buddhahood. Chapter 9. On the Easy Practice. This chapter describes using the path of "the easy practice," mindfulness of the buddhas, to succeed in reaching the ground of the avaivartika or "irreversible" bodhisattva.

Chapter 10. Getting Rid of Karma. This chapter describes the methods for purifying past bad karma, specifically referencing repentance, entreating, rejoicing in others' merit, and dedication of merit. Chapter 11. Distinctions With Regard to Merit. This chapter discusses the merit and karmic rewards of repentance, entreating, rejoicing, and transference of merit and also explains how repentance results in less severe retribution from grave karmic offenses.

Chapter 12. Distinctions With Regard to Giving. This chapter discusses the karmic rewards of giving and also explains what constitutes pure giving and impure giving.

xv

Translator's Introduction

Chapter 13. Distinctions With Regard to the Giving of Dharma. This chapter explains the superiority of Dharma giving over material giving and discusses the qualifications of someone who teaches the Dharma.

Chapter 14. The Characteristics of the [Three] Refuges. This chapter discusses how one takes refuge in the Buddha, Dharma, and Sangha as well as how one practices mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha.

Chapter 15. The Five Moral Precepts. This chapter explains the practices beneficial to self and beneficial to others while also explaining the dharma of the five lay precepts.

Chapter 16. On Realizing the Faults of the Householder's Life. This chapter details for the lay bodhisattva the faults of the household life, thereby encouraging the layperson to consider the advantages of becoming a monastic. It also describes the practice of the six perfections.

Chapter 17. On Entering the Temple. This chapter describes the practices adopted by the layperson on entering the grounds of stupas and temples, explains how to take and maintain the eight abstinence precepts, and compares lay practice with monastic practice.

Chapter 18. The Jointly Shared Practices. This chapter describes the practices common to both lay and monastic bodhisattvas while also describing a buddha's thirty-two major marks and the karmic causes that bring them about. Chapter 19. The Fourfold Dharmas. This chapter explains how wisdom is the origin of the thirty-two marks while also setting forth many fourfold lists that explain how wisdom is acquired, how wisdom is lost, how one's roots of goodness are devoured, how one's roots of goodness increase, and so forth. Chapter 20. Mindfulness of the Buddhas. This chapter describes the method for acquiring the pratyutpanna samādhi wherein one is allowed to see the buddhas. It explains that one should cultivate mindfulness and contemplation of the buddhas' form bodies in reliance upon their thirty-two major marks and eighty subsidiary characteristics.

xvi

Translator's Introduction

Chapter 21. Forty Dharmas Exclusive to Buddhas (Part 1). This chapter lists forty dharmas exclusive to buddhas and discusses the first nine of those forty dharmas that serve as the basis for practicing mindfulness of all buddhas' Dharma body.

Chapter 22. Forty Dharmas Exclusive to Buddhas (Part 2)—Challenges to the Reality of Omniscience. This entire chapter is devoted to refuting the various challenges to the claim that buddhas are omniscient. Chapter 23. Forty Dharmas Exclusive to Buddhas (Part 3)—Thorough Knowing of Unfixed Dharmas [and the Other Exclusive Dharmas]. This chapter begins by explaining the tenth of the exclusive dharmas, that of "thorough knowing of matters that are unfixed," continues by explaining the rest of the forty exclusive dharmas, and then ends by introducing an additional forty-four exclusive dharmas.

Chapter 24. Verses Offered in Praise. This chapter explains that one is to use the forty dharmas exclusive to the buddhas in one's practice of mindfulness of the Buddha and then presents praise verses to be used as a means for successfully entering the mindfulness of the Buddha samādhi. Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi. This chapter sets forth the method for acquiring the pratyutpanna samādhi while also describing the karmic rewards derived from this samādhi.

Chapter 26.The Analogy Chapter. This chapter sets forth the analogy of the great guide leading fellow travelers across treacherous terrain to a great city while also describing in greater detail the knowledge essential to deeply understanding and practicing the bodhisattva path. Chapter 27. A Summarizing Discussion of the Bodhisattva Practices. This chapter presents a general explanation of all the dharmas practiced by the bodhisattva along with a discussion of the differences between the practitioner who is a bodhisattva in name only and the practitioner who truly is a genuine bodhisattva. Chapter 28. Distinctions in the Second Ground's Courses of Karmic Action. This chapter begins by introducing ten types of resolute intentions that should be adopted by the first-ground bodhisattva wishing to reach the second ground. xvii

Translator's Introduction

It continues then with a detailed explanation of each of the ten courses of good karmic action and the ten courses of bad karmic action.

Chapter 29. Distinctions Pertaining to Śrāvakas and Pratyeka buddhas. This chapter begins by asserting that the ten courses of good karmic action enable the practitioner to access the ground of a śrāvaka disciple, the ground of a pratyekabuddha, and the ground of a buddha. It then describes which sorts of beings may reach the grounds of śrāvaka disciples and pratyekabuddhas by relying upon the practice of the ten courses of good karmic action. Chapter 30. [Distinctions Pertaining to] the Great Vehicle. This chapter describes which sorts of beings may reach the ground of a buddha through cultivation of the ten courses of good karmic action. It also asserts that a bodhisattva's cultivation of the ten courses of good karmic action is superior to such cultivation as undertaken by adherents of the śrāvaka disciple and pratyekabuddha vehicles. Chapter 31. Guarding the Moral Precepts. This chapter describes the general and specific karmic rewards resulting from cultivating the ten courses of good karmic action. It then presents sixty-five aspects of the perfection of moral virtue in accordance with the Jeweled Summit Sutra.

Chapter 32. An Explanation of the Dhūta Austerities. This chapter describes the correct practice of the twelve dhūta austerities, their benefits, and the conditions under which they may be set aside. Chapter 33. Aids to Gaining the Fruits of Śīla. This chapter describes the dharmas that enable purification of one's practice of moral virtue. It also describes four types of monks, of which the first three are worthy of censure and the fourth is to be emulated.

Chapter 34. In Praise of the Moral Precepts. This chapter begins by asserting that "The bodhisattva who purifies his observance of the moral precepts in this manner is able to gather together all sorts of meritorious qualities and derive all manner of benefits." It then proceeds to quote Akṣayamati Bodhisattva's extensive praise of the moral precepts.

Chapter 35. The Karmic Rewards of the Moral Precepts. This chapter describes the second-ground bodhisattva's manifestation as a wheel-turning king who instructs beings in the practice of the ten course of good karmic action. xviii

Translator's Introduction

On the Completeness and

Ultimacy of This Treatise

Although this treatise primarily focuses its discussions on how to understand the principles, how to develop the qualities, and how to master the skills required to reach the first two of the bodhisattva grounds, its utility is not limited to accomplishing that already very amazing, beautiful, and daunting feat. In fact, the broad and deep range of the discussions in this text apply to the entire path to buddhahood. Indeed, if one were to deeply study this text together with the Ten Grounds Sutra, one would then already possess a very complete map of how to proceed all the way to the perfect enlightenment of a buddha. So many other additional aspects of knowledge, wisdom, powers, skills, and qualities are mastered on these first two grounds that I think it would be fair to say that most of us would need to cultivate the bodhisattva path for many hundreds of lifetimes before we could move beyond the teachings presented in this wonderful treatise by Nāgārjuna.

Finally, as noted in Chapter 29, this treatise does indeed provide all of the teachings a practitioner would need to reach all the way to buddhahood: "These ten courses of good karmic action enable the practitioner to reach the grounds of the śrāvaka disciples, also enable him to reach the ground of the pratyekabuddhas, and also enable him to reach the ground of the buddhas." In the very next chapter, Chapter 30, Nāgārjuna answers the question, "Which sorts of beings can the ten courses of good karmic action also cause to reach the ground of buddhahood?", doing so by setting forth with the following verse distinguishing these bodhisattvas from practitioners attracted to the individual liberation paths idealizing arhats and pratyekabuddhas:

The way they practice the ten courses of good karmic action is superior to that of the two other classes of practitioners, for they engage in measureless extraordinary cultivation

superior to that of anyone else in the world.

They bring forth vows that are both solid and good,

perfect the great compassion that cannot be impeded,

adeptly take on the practice of skillful means,

and patiently endure every sort of pain and anguish.

xix

Translator's Introduction

They do not abandon any being,

deeply cherish the wisdom of the buddhas, and delight in those who completely and thoroughly practice the buddhas' powers and sovereign masteries. They are able to refute all ideas involving wrong views and accept and protect the buddhas' right Dharma. They are valiant, able to endure, and vigorous, and are possessed of solid resolve in teaching beings. They do not covet or become attached to their own happiness or to living a measurelessly long life.

They are supreme in all their endeavors

and free of fault in all the works they do. They possess every kind of purity

and come forth through the practice of all the supreme bases.5 The courses of good karmic action enable these persons to reach the ground of the bhagavats who possess the ten powers. A close perusal of the above verses should put to rest any doubts any student of Dharma might entertain about the completeness and ultimacy of this treatise. In Summation

I first happened on this text many years ago when searching the Buddhist canon for the most important bodhisattva path texts to translate into English. I immediately fell in love with it and started translating it back in 2004, but had to take a break from it for a few years due to health reasons and also because I was preoccupied with fourteen other bodhisattva path manuscripts I published as the first ten Kalavinka Press volumes in 2009. I finally finished a first draft translation of this treatise in late spring of 2011, which I did not finish revising until early 2018, this because I was deeply involved in creating a translation of the Ten Grounds Sutra (now available) and the Avataṃsaka Sutra (which, though long since completed, is still being revised and edited).

I have always felt that Nāgārjuna's Treatise on the Ten Grounds is one of the most important and most inspiring bodhisattva path texts in the Buddhist canon xx

Translator's Introduction

and one that simply must be translated into English as soon as possible. Hence it gives me great pleasure to finally be able to bring forth this translation for the perusal of English-speaking Dharma students and practitioners devoted to the deep study of the bodhisattva path.

The accuracy and readability of this translation have been greatly improved by many corrections, preview comments, and editorial suggestions generously contributed by Bhikkhu Bodhi, Bhikshu Jianhu, Feng Ling, Nicholas Weeks, and Jon Babcock. Although I have given this translation my best effort and the greatest care to ensure accuracy, I am aware that there may still be room for refinements here and there. That said, I remain very confident that this translation will do much to advance the western reader's understanding of right practice of the bodhisattva path as taught by Ārya Nāgārjuna. xxi

Contents

NĀGĀRJUNA'S TREATISE ON THE TEN GROUNDS (Daśabhūmika-vibhāṣā) (T.1521:20a2-122b13) 20a

Composed by Ārya Nāgārjuna Translated into Chinese in the Later Qin Era by Tripiṭaka Master Kumārajīva from the State of Kuchā

Chapter 1

The Introduction

I bow down in reverence to all buddhas,

To their unsurpassable great path,

To those in the bodhisattva sangha

Who, equipped with solid resolve, abide on the ten grounds, To the śrāvaka disciples, to the pratyekabuddhas,

And to those free of a self and anything belonging to a self. I shall now explain the meaning of the ten grounds,

Doing so in accordance with the utterances of the Buddha. Question: You are now about to explain the meaning of the bodhisattva's ten grounds. What are the reasons for this explanation? Response: The dangers and difficulties of the six rebirth destinies of the hells, animals, hungry ghosts, humans, devas, and asuras are terrifying and induce great fearfulness. In the churning whirlpool currents of the great sea of samsara, the beings therein swirl about, going forth and coming back in accordance with their karma. This is what forms that sea's towering waves. Their tears, milk, flowing sweat, pus, and blood form its masses of noxious spume. Their leprous sores, emaciation, regurgitated blood, and urinary disorders, their ascendant-energy febrile diseases, their carbuncles and flowing abscesses, their vomiting and bloating—all of these different sorts of diseases are that sea's rākṣasas.

Their worries, anguish, and bitter afflictions form its waters. Their being beset with troubles, weeping and wailing in grief—these are the sounds made by the churning of its waves. All of their feelings of bitterness and affliction—these are its "boiling and burning mountain."6 Death is that cliff bank on the shore beyond which no one can climb.

The winds of their karma associated with the contaminants and connected to the fetters and afflictions pound and blow at them unpredictably. They are cheated and deceived by the four inverted views.7 Their delusions and 3

20b

Nāgārjuna's Treatise on the Ten Grounds, Volume I

ignorance create a great black darkness. Throughout the course of beginningless time, these common people, under the sway of their affections, have always moved along in the midst of this. So it is that they come and go in this fashion in the great sea of samsara without ever reaching the far shore. But there may be those who, having reached it, are also able to rescue and bring across an incalculable number of beings. It is due to these causes and conditions that we now set forth an explanation of the ten grounds of the bodhisattva.

Question: Is it the case that, if a person is unable to cultivate the ten grounds of the bodhisattva, he will not succeed in crossing beyond the great sea of samsara?

Response: Someone cultivating the vehicles of the śrāvaka disciples or the pratyekabuddhas can cross beyond the great sea of samsara. If, however, someone aspires to use the unsurpassable Great Vehicle to cross beyond the great sea of samsara, this person certainly must perfect the cultivation of the ten grounds.

Question: In the case of those cultivating the vehicle of the śrāvaka disciples or the pratyekabuddhas, how long must they pursue their practice before they succeed in crossing beyond the great sea of samsara? Response: In the case of those who cultivate the vehicle of the śrāvaka disciples, some may succeed in crossing beyond it in as little as a single lifetime. Some will require two lifetimes and yet others may require an even greater number of lifetimes. This is a matter dependent upon the relative sharpness or dullness of one's faculties. It is also a matter dependent upon the causes and conditions of one's cultivation in earlier lifetimes. In the case of those cultivating the vehicle of the pratyekabuddhas, some will require seven lifetimes to succeed in crossing beyond whereas others will require eight lifetimes.

In the case of those who cultivate the Great Vehicle, some may require a number of great kalpas as numerous as the sands of a single Ganges River, and some may require a number of great kalpas as numerous as the sands in two, three, or four Ganges Rivers, and so forth until we come to those requiring kalpas as numerous as the sands contained in ten, one hundred, 4

Chapter 1. The Introduction

one thousand, ten thousand, or a koṭi of Ganges Rivers. They may require an even longer period of time than that.

Only after that may they completely fulfill the cultivation of the bodhisattva's ten grounds and then realize buddhahood. This too is a matter dependent on the relative sharpness or dullness of one's faculties. This too depends on the causes and conditions of one's previous-life cultivation. Question: The śrāvaka disciples, the pratyekabuddhas, and the buddhas all succeed in reaching the far shore [of liberation from samsara]. Are there or are there not any differences in the liberation they each achieve? Response: This matter requires differentiation: As regards the achievement of liberation from the afflictions, there are no differences. It is on the basis of this achievement that one enters the nirvana without residue. In this respect as well, there are no differences. This is because [nirvana] has no distinguishing characteristics. It is only with respect to the matters of a buddha's degree of liberation from the obstacles to extremely deep dhyāna absorption and his degree of liberation from the obstacles to [the knowledge of] all dharmas that there exist distinguishing factors relative to the śrāvaka disciples and the pratyekabuddhas. The degree of difference in these is so extensive that no amount of description could ever come to the end of it. No accurate comparison can be made even by resort to analogy.

Question: That which all three vehicles take as the goal of training is the nirvana without residue. If there are no distinctions in the nirvana without residue, what use could there be for us in going and coming in samsara for great kalpas as numerous as the Ganges' sands, fulfilling the ten grounds' practices? That would not be nearly as good as using the vehicles of the śrāvaka disciples and the pratyekabuddhas to put a swift end to all suffering. Response: This sort of statement is weak and inferior. It is not the beneficial discourse of someone possessed of the great compassion. Suppose all bodhisattvas emulated your small-mindedness so devoid of kindly or compassionate intent and thereby became unable to energetically and assiduously cultivate the ten grounds. In such a case, how could any śrāvaka disciple or pratyekabuddha aspirant ever attain liberation? 5

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Nāgārjuna's Treatise on the Ten Grounds, Volume I What's more, in such a case, there could not even be any differentiation into the three vehicles. How is this the case? All śrāvaka disciples and pratyekabuddhas come forth in direct reliance upon a buddha. If no buddhas existed, then, on what basis could they come forth? If there was no cultivation of the ten grounds, how could there be any buddhas? If there were no buddhas, there would also be no Dharma and no Sangha. Therefore your statement advocates complete severance of the lineage of the Three Jewels. These are not the wise words of a great man, and they are not such as could survive critical examination. Why [do I say this]? There are four types of people in the world. The first benefits himself, the second benefits others, the third benefits both, and the fourth benefits no one. Among these, those who benefit both are able to cultivate kindness and compassion and benefit others. These are renowned as superior people.8 As has been stated:

People of the world are so deserving of pity: They always turn away from what otherwise benefits them, And, even as they singlemindedly seek wealth and happiness, They fall on down into the net of false views. Always haunted by the fear of death,

They flow along, turning about in the six rebirth destinies. It is those greatly compassionate bodhisattvas Who, by their ability to rescue them, are rare.9 Beings, when confronted by the arrival of death, Have no one able to rescue or protect them From their immersion in deep darkness

Wherein they are entangled in the net of afflictions. If there are those able to bring forth and implement The greatly compassionate resolve,

Because they shoulder the burden of beings' welfare, They undertake a heavy responsibility to act on their behalf. In a case where someone brings forth the resolute determination To undergo alone all manner of suffering through their diligence 6

Chapter 1. The Introduction

Only to then take the fruits of peace and security gained And share them as a gift to be bestowed on everyone— These are the most supreme sorts of persons That are praised by all buddhas.

They are also those who, rare indeed,

Are great treasuries of meritorious qualities. There is a saying commonly heard in the world: "May this family never produce a bad son," One only able to benefit himself

While remaining unable to bestow benefit on others. If, however, they produce a son who is good, One well able to bring benefit to others— This one is for them like the moon when full, For he casts shining brightness upon his entire family. There are people possessing all manner of merit Who avail themselves of all different sorts of causes and conditions To then bestow on others benefit that is as vast as a great ocean And that is also as expansive as the great earth itself. There is nothing whatever that they seek from the world. Rather they abide in it only out of kindness and pity. The birth of such persons is precious indeed And the lives that they lead are the most superior of all. So it is that, although there are no distinctions as regards the liberation from afflictions achieved by śrāvaka disciples, by pratyekabuddhas, and by buddhas, there are nonetheless still huge distinctions associated with the buddhas' perfect fulfillment of the bodhisattva's ten grounds, with the liberation of countless beings, and with the bestowal of benefit on so many as they abide so long in samsara.

Question: The Buddha does indeed possess the great compassion. For the sake of his disciples, you have set forth all manner of praises. This kindness and pity for beings is truly as you have described. You have used different sorts of reasons and considerations to make clear the distinctions, to invoke 7

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awakening, and to lead beings forth. When those aspiring to practice kindness and compassion hear this, their minds are purified. I have become deeply pleased by this. Please do explain those earlier verses set forth in preparing to explain the ten grounds' meaning.

Response:

[I bow down in reverence to all buddhas,

To their unsurpassable great path,

To those in the bodhisattva sangha

Who, equipped with solid resolve, abide on the ten grounds.…]10 "Reverence" refers here to the reverently respectful mind. "Bow down" refers to bending down the body and touching someone's feet. "All buddhas" refers to the buddhas of the ten directions and the three periods of time. "Their unsurpassably great path" refers to the knowing, seeing, and penetrating comprehension in accordance with reality of all dharmas without exception. It is because there are none superior to it that it is said to be "unsurpassable." It is because it is cultivated by great men that it is said to be "the great path."

As for "the bodhisattva sangha," it is by virtue of generating the resolve to practice the unsurpassable path that one is described as a "bodhisattva." Question: Does one only need to bring forth this resolve to then become a bodhisattva?

Response: How could it be that, by merely generating this resolve, one thereby becomes a bodhisattva? If a person brings forth this resolve, he definitely must be able to accomplish the cultivation of the unsurpassable path. Only then might one qualify as a bodhisattva.

Then again, it may in fact be that the mere production of the resolve also qualifies one as a bodhisattva. How might that be? Apart from that initial generation of this resolve, there could be no realization of the unsurpassable path. This accords with the statement in the large edition of the Sutra11 that declares that one who has but newly brought forth this resolve thereby qualifies as a bodhisattva.

This is comparable to the case of a bhikṣu who, even though he has not yet realized the path, is nonetheless referred to as "a man of the path." This 8

Chapter 1. The Introduction

"nominal" bodhisattva then engages in a gradual cultivation whereby he transforms this into a genuinely realized dharma. Later on, in the explanation of the "Ground of Joyfulness," we shall set forth a comprehensive explanation of the characteristics of a bodhisattva who truly qualifies as such. Now, as for "sangha," all bodhisattvas of the past, future, and present from the stage of the initial generation of the resolve on through to the path of the vajra unimpeded liberation12 all qualify as members of the "sangha." "Solid resolve" refers to having a resolve comparable to Sumeru, the king of mountains. As such, it cannot be hindered and cannot be destroyed. It is also comparable to the great earth which cannot be moved at all. "Abiding on the ten grounds" refers to the "Ground of Joyfulness" and the other grounds. These will be extensively discussed later on. Question: If bodhisattvas possess additional especially superior meritorious qualities, why do you only praise "the solid resolve"? Response: It is due to the meritorious qualities of a solid resolve that the bodhisattva is able to accomplish his great works and refrain from falling down into the two vehicles' paths.

As for one who possesses only a weak resolve, he becomes terrified of samsara and then thinks to himself, "Why should I dwell for so long in the midst of samsara, enduring all sorts of bitter affliction? That would not be nearly so good as to quickly avail myself of the vehicles of the śrāvaka disciples and the pratyekabuddhas whereby I might swiftly bring about the cessation of suffering."

So, too, when one who possesses only a weak resolve sees or merely hears of:

The Living Hells (saṃjīva naraka);13

The Black Line Hells (kālasūtra naraka);

The Unification Hells (saṃghāta naraka);

The Screaming Hells (raurava naraka);

The Great Screaming Hells (mahāraurava naraka);

The Burning Hells (tāpana naraka);

The Great Burning Hells (pratāpana naraka);

Or the Great Non-intermittent Hells (avīci naraka)—14 9

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Or the subsidiary hells, including:

The Flaming Embers Hells (kukūla naraka);

The Boiling Excrement Hells (kuṇapa naraka);

The Burning Forest Hells (ādīptavana naraka);

The Sword Tree Hells (asipattravana naraka);

The Road of Knives Hells (kṣuramārga naraka);

The Copper Pillar Hells (tāmrastambha naraka);

The Piercing Thorns Hells (ayaḥśalmalīvana);

Or the Brine River Hells (khārodakā nādi naraka)—

Or the instruments of punishment therein, such as the hatchets, battle axes, daggers, lances, spears, halberds, bows and arrows, iron scrapers, hammers, cudgels, javelins, spikes, short swords, iron nets,15 iron pestles, or iron wheels—

Or the use of such instruments of punishment to subject one's body to hacking, chopping, slicing, piercing, beating, striking, flaying, splitting open, tying up, shackling, roasting, boiling, interrogating with beatings, grinding up, pounding to a pulp—

Or the foxes, dogs, tigers, wolves, lions, and fearsome beasts struggling forth, gnashing at, pouncing on, and gulping down [the flesh of] one's body— Or having one's flesh pecked at and devoured by iron-beaked crows, owls, hawks, and vultures—

Or being hotly pursued by fearsome ghosts that force one to climb up sword trees and scramble up and run down flaming mountains, having one's neck run over by flaming iron carriages, being pursued and beaten with hot iron staves, being nailed down with a thousand nails, being cut apart and scraped out with knives, being plunged into darkness in a place with furiously dancing flames and stench, being placed onto a hot iron sheet that scorches the body as one is subjected to the slicing off of one's flesh, having one's skin completely peeled off and then used to tie up one's hands and feet, being thrown into a cauldron of water leaping in a raging boil, having one's body stewed as one is beaten with iron bats until one's head is broken and one's eyes pop out, being run through with an iron spit and plunged into flames where one's entire body is burned by flames as one's blood flows out and spills onto the ground—

10

Chapter 1. The Introduction

Or being immersed in a flowing river of excrement or being driven along, running down a road of horrors where one is sliced and pierced by its knives, swords, and iron thorns, having daggers spontaneously rain down as if in a storm of flying blades that slice away the limbs of one's body, having a horrible flooding river of bitter salt, painful stench and filth swallow up one's body, having one's flesh entirely rot away and its flesh fall off, leaving only a skeleton that the hell minions drag along, kicking it, stamping it, beating it, and striking at it—

There are countless such intensely painful torments in which one's life span is extremely long even as one seeks to die and yet remains unable to do so.

If one possessed of only a weak resolve were to see or merely hear of such experiences as these, how could he not be so stricken with terror that he would seek to be saved by the vehicles of the śrāvaka disciples and the pratyekabuddhas?

Also, one may fall into the Hells of Cold and Ice:

The Arbuda Hells;

The Nirarbuda Hells;

The Aṭaṭa Hells;

The Hahava Hells;

The Huhuva Hells;

The Blue Lotus Blossom Hells;

The White Lotus Blossom Hells;

The Hells of Varicolored Lotuses;

The Red Lotus Blossom Hells;

Or the Vermilion Lotus Blossom Hells.

One resides in these places of deep darkness and immense terror. One is born therein as retribution for slandering worthies and āryas. These hells may take the form of a building, of a mountain peak, or of a river port hillside where one is blown by a harsh and horribly cold wind that makes a fierce, frightening, and mournful sound that blasts at the bodies [of the hell-dwellers] as if rolling through [fields of] dry grass. The flesh of the body then falls away like leaves dropping in the winter. The cold peels open one's wounds and both pus and blood come flowing forth. The 11

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filth and stench of the body are difficult to bear. The cold wind cuts one open as one experiences excruciating pain and bitter anguish. There is only one's lamentation, grief, weeping, and wailing. There are no other thoughts. Though one screams and wails, one is stranded alone without anyone to rely on. These punishments are all experienced because one has slandered worthies and āryas.

When one who possesses only a weak resolve sees or merely hears of these matters, how could he not become stricken with fear, seeking then to avail himself of the vehicles of the śrāvaka disciples and the pratyekabuddhas? Also, among the animals, there are those such as boars, dogs, jackals, cats, foxes, gibbons, rats, monkeys, apes, tigers, wolves, lions, rhinoceroses, leopards, bears, elephants, horses, oxen, sheep, centipedes, venomous snakes, vipers, scorpions, tortoises, fish, turtles, dragons, snails, clams, crows, magpies, owls, hawks, and pigeons. All manner of birds and beasts such as these assail and kill each other.

Moreover, the snares, nets, predation, butchery, and slicing that are found there are not of a single sort. If born there, one is restrained with a halter, one has reins threaded through one's nose and strapped around one's head, one bears burdens, one is subjected to beating with cudgels and staves, and one is afflicted with hooks that pierce one's skin and flesh, causing it to split open and hurt unendurably. One is also immersed in smoke, burned by fire, and caused to endure agonizing pain of a myriad sorts. On dying, one's skin is peeled away, and one's flesh is devoured. One encounters therein countless such sorts of excruciating pain.

When one who possesses only a weak resolve hears of or sees these matters, how could he not become stricken with fear, seeking then to avail himself of the vehicles of the śrāvaka disciples and the pratyekabuddhas? Also, among the needle-throated hungry ghosts, there are those such as the fiery-mouthed hungry ghosts, the blazing-goiter hungry ghosts, the vomit-eating hungry ghosts, the rinsings-eating hungry ghosts, the pus-eating hungry ghosts, the excrement-eating hungry ghosts, the bhūta ghosts,16 the kumbhāṇḍa ghosts, the yakṣa ghosts, the rākṣasa ghosts, the piśāca ghosts, the pūtana ghosts, the kaṭapūtana ghosts, and all other such ghosts. They have disheveled beards and hair, long nails, and large noses. Their bodies contain a multitude of insects, and are characterized by dreadful stench and 12

Chapter 1. The Introduction

filth. They are pierced by numerous sorts of torments and are constantly afflicted by the misery of miserliness, jealousy, hunger and thirst. They are unable to acquire any food. Even when they do succeed in finding it, they are unable to even swallow it. They always seek after impurities such as pus, blood, excrement, urine, snot, spittle, and rinsings. Those that are strong attempt to steal these things by force, yet, even then, still cannot eat them. They are naked, have no clothes, and hence experience doubly intense cold and heat. A vicious wind blows on their bodies, spins them around, and afflicts them with bitter pain. Mosquitoes, horseflies, and poisonous insects bite them and feast upon their bodies. Their bellies are filled only with sensations of constantly burning hunger that roasts them like blazing flames. When one who possesses only a weak resolve sees or merely hears of these matters, how could he not become stricken with fear, seeking then to avail himself of the vehicles of the śrāvaka disciples and the pratyekabuddhas? Moreover, among humans, there are the sufferings of separation from those one loves, encounters with those one detests, the sufferings of aging, sickness, and death, and the sufferings of the poverty-stricken in pursuit of whatever they seek, as well as the countlessly many other such sufferings. In addition, there are also the sufferings encountered by the devas and the asuras when they must fall back again [from their bliss-filled celestial existences].

When one who possesses only a weak resolve observes these sufferings, how then could he not become stricken with fear, seeking then to avail himself of the vehicles of the śrāvaka disciples and the pratyekabuddhas? When a person with a solid resolve observes all the sufferings and afflictions endured by those in the hells, among animals, and among the hungry ghosts, devas, humans, and asuras, he brings forth the mind of great compassion and has no fear. He makes this vow, saying, "All of these beings have deeply entered into such a deteriorated and afflicted state. They have no one to rescue or protect them and have no place of refuge. If I myself am to realize nirvana, I must also bring about the liberation of beings such as these." Relying on the mind of great compassion, he is assiduous in his practice of vigor and, before long, achieves what he has vowed to do. It is for this reason that I state that, among all the meritorious qualities of a bodhisattva, solid resolve is foremost.

13

Nāgārjuna's Treatise on the Ten Grounds, Volume I Additionally, the bodhisattva possesses eight dharmas through which he is able to accumulate all meritorious qualities:

The first is the great compassion;

The second is the solid resolve;

The third is wisdom;

The fourth is skillful means;

The fifth is non-negligence;

The sixth is diligently applied vigor;

The seventh is constantly focused mindfulness;

And the eighth is the good spiritual guide.

Knowing this, one who has only initially generated the resolve therefore swiftly takes up these eight dharmas, doing so with the same urgency as felt by someone whose turban has caught fire. Having done so, he should then cultivate all the other types of meritorious qualities. [I also bow down] to the śrāvaka disciples, to the pratyekabuddhas, And to those free of a self and anything belonging to a self. I shall now explain the meaning of the ten grounds, Doing so in accordance with the utterances of the Buddha.]17 Additionally, it is in reliance on these same eight dharmas that there come to be the four pairs and eight classes of practitioners within the śrāvaka disciple sangha, namely the practitioners on the verge of stream entry, those who have already become three vehicless, and so forth.18 As for "the pratyekabuddhas, and those free of a self and anything belonging to a self," even when there are neither buddhas nor the Dharma of a buddha currently extant in the world, there are still some who achieve enlightenment that are referred to as "pratyekabuddhas."19 Because all worthies and āryas have transcended the covetous attachment to a self and anything belonging to a self, they are referred to as "those free of a self and anything belonging to a self."

As for "I shall now explain the meaning of the ten grounds in accordance with the utterances of the Buddha," the ten grounds are set forth in proper sequence in the scriptures. Now, we shall accord with that sequence in providing a complete explanation of them. 14

Chapter 1. The Introduction

Question: Your explanations are no different from those contained in the scriptures. Since the meaning of the scriptures is already complete, what need do we have of your additional explanation? Is this not presented simply to display your own abilities and seek fame and benefit? Response:

It is not for the sake of making a personal display Of literary adornments,

Nor is it due to coveting profit or support That I now compose this treatise.

Question: If it is not for such reasons as these, why do you compose this treatise?

Response:

It is because I wish, through kindness and compassion, To liberally benefit beings.

It is not due to any other cause or condition That I now compose this treatise.

One observes that beings endure suffering in the six destinies of rebirth while having no one to rescue or protect them. It is from a wish to bring about the liberation of such beings that one summons the power of wisdom to compose a treatise such as this. It is not for the sake of displaying one's own wisdom power, nor is it due to coveting either fame or profit. Nor is there any sort of intention involving jealousy, arrogance, or the seeking of offerings. Question: This matter of kindly pity in benefiting beings has already been discussed in the scriptures. What need is there to explain it yet again, thus needlessly subjecting yourself to wearisome hardship? Response:

There are those who, on merely encountering a scripture of Buddha, Reach a penetrating knowledge of the supreme meaning. There are others who, only on receiving a well-presented explanation, Then gain a comprehension of its genuine meaning. There are those persons possessed of sharp faculties and deep wisdom who, on hearing the profound scriptures spoken by the Buddha, are 15

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immediately able to reach a penetrating comprehension of the supreme meaning. The so-called "profound scriptures" refers to those describing the ten bodhisattva grounds. "The supreme meaning" is just the meaning of the ten grounds as understood in accordance with reality. There are those treatise-authoring masters possessed of kind and compassionate minds who, in accordance with the utterances of the Buddha, compose treatises in explanation of them that are graced by well-adorned phrases and sentences. There are those persons who, because of these, are then able to gain a penetrating comprehension of the meaning of the ten grounds. This is as described here:

There are people who are fond of literary finery

In which there are adornments of passages and sentences. There are those who are fond of verses in praise,

And there are those who are fond of the various sorts of sentences. There are those who are fond of analogies

And others who understand through causes and conditions. In each case, their preferences differ.

Hence I adapt explanations to each and thus do not forsake them. The "passages and sentences" above refer to those in which there is adornment of the meaning contained in the sentences but in which there are no poetic verse lines.

"Verses" refers to descriptive paraphrasing of the import of the sentence passage's meaning in which the lines are based on a fourfold, fivefold, or sevenfold word count, or on some other similar schema. The verse construction is basically of two types. In the case of the first, it is a verse form comprised of four-line stanzas referred to as a gāthā. In the case of the second, it is a verse-form comprised of six-line stanzas referred to as a geya. "The various sorts of sentences" refers to the phraseology used in making direct statements. As for "analogies," because people may not understand an especially profound concept, one uses comparative statements to cause them to comprehend. In some cases analogies are factually based, and in other cases they are artificially contrived. As for "causes and conditions," these involve tracing causal origins.

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Chapter 1. The Introduction

So it is that one adapts to individual preferences "and thereby does not forsake them."

Question: Beings do delight in different things, but what business is that of yours?

Response: Because I have brought forth the resolve determined to pursue the unsurpassable path, I avoid forsaking anyone at all. Thus I endeavor to benefit them by using whatever powers I may possess. In some cases, this is done by giving material things and in other cases, it is done with Dharma. This is as described here:

If there be a person possessed of great wisdom Who is able to hear a scripture like this, One need not explain it for him yet again, For he will then fathom the meaning of the ten grounds. This is to say that, if there be a person possessed of merit and sharp faculties, then, simply by hearing the Ten Grounds Sutra, he will immediately comprehend its meaning and thus he will have no need of additional explanations. It is not for persons of this sort that I compose this treatise. Question: What is it that defines such a good person? Response: It is one who, on merely hearing the words of the Buddha, is immediately able to spontaneously comprehend them. He is like a grown man able to drink down even intensely bitter medicine when, for little children, one must mix it together with honey. As for the "good person," generally speaking, there are ten dharmas that qualify one as such. What are the ten? They are: First, faith;

Second, vigor;

Third, mindfulness;

Fourth, concentration;

Fifth, good physical actions;

Sixth, good verbal actions;

Seventh, good mental actions;

Eighth, an absence of greed;

17

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Nāgārjuna's Treatise on the Ten Grounds, Volume I Ninth, an absence of hatred;

And tenth, an absence of delusion.

As I was explaining:

When people take the text of the scriptures

To be difficult to study and recite,

If one but creates a vibhāṣā20 for them,

This will provide great benefit to people such as these. If a person with dull faculties is inclined toward indolence and arrogance, because he finds the text of the scriptures to be difficult, he may be unable to study and recite them. By "difficult," we refer to the texts being lengthy, difficult to recite, difficult to expound upon, and difficult to master. Where there are those who are fond of such things as adorned phrases, refinement achieved through a variety of expressions, analogies, and verses—it is in order to benefit just such persons as these that I compose this treatise. Thus your earlier statement that the scriptures of the Buddha alone are sufficient to provide benefit to beings—this along with your questioning the need for additional explanations—such statements as those are incorrect. As I have stated:

The reflections made in composing this treatise Have involved the deep-seated generation of a mind of goodness. Through illuminating these dharmas,

One makes an incomparably fine offering to the Buddha. Because, when composing this treatise, the reflections and analyses have been accompanied by abundant mindfulness of the Three Jewels and the bodhisattva sangha while also bearing in mind giving, moral virtue, patience, vigor, dhyāna concentration, and wisdom, this deep-seated generation of a mind of goodness then becomes a form of self-benefit. Because I have expounded and elucidated this right Dharma, this also qualifies as an incomparably fine offering to the buddhas. This is what constitutes the benefiting of others. As has been stated: In explaining the Dharma, one lights the lamp of Dharma And erects thereby the banner of the Dharma.

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Chapter 1. The Introduction

This banner serves for worthies and āryas

As the emblematic seal of the sublime Dharma.

As I now compose this treatise,

Truth and relinquishment as well as quiescence and wisdom, These four bases of meritorious qualities,

Are thereby naturally cultivated and accumulated.21

Now, in composing this treatise, these four kinds of meritorious qualities are naturally cultivated and accumulated. It is for this reason that the mind remains free of weariness in carrying out this endeavor. As for "truth," everything that is true and genuine qualifies as "truth." Among all of those things that are genuine, the words of the Buddha are what is truly genuine. This is because they are not subject to change and ruination. As I present an explanation of this Dharma of the Buddha, this constitutes the accumulation of the "truth" basis.

"Relinquishment," refers to giving. Giving is of two sorts, namely the giving of Dharma and the giving of material wealth. Among the two kinds of giving, it is the giving of Dharma that is supreme. This is illustrated by the statement of the Buddha to the bhikṣus wherein he said, "First, one should engage in the giving of Dharma. Second, one should engage in the giving of material wealth. Of the two kinds of giving, it is the giving of Dharma that is supreme." So it is that, when I engage in the giving of Dharma, this constitutes the accumulation of the "relinquishment" basis. When I explain the meaning of the ten grounds,22 there is no accumulation of evil karma by body, mouth, or mind. Additionally, there is no arising of thoughts characterized by covetousness, anger, delusion, or any of the other fetters. Because these sorts of karmic offenses are blocked off, this constitutes the accumulation of the "quiescence" basis.23 When one explains the Dharma for others, then one gains great wisdom as the karmic result. This act of explaining the Dharma constitutes the accumulation of the "wisdom" basis. It is in this manner that, in composing such a treatise as this, one accumulates the bases for these four meritorious qualities. Additionally, as I have stated: As I explain this treatise on the ten grounds,

One's mind becomes purified.

19

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