Nagarjuna’s Treatise on the Ten Grounds Volume I

Chapter 2: Entering the First Ground

Nāgārjuna's Treatise on the Ten Grounds, Volume I

Due to a profound zeal to develop this sort of mind, One remains intensely diligent and free of weariness. If anyone hears, accepts, and upholds this

So that his mind becomes possessed of purity,

I, too, find deep delight in this,

And thus singlemindedly proceed with composing this treatise. The meaning of these two stanzas has already been made clear. Hence it is unnecessary to discuss it again. It is solely for the sake of purifying one's own mind as well as the minds of others that this explanation of the meaning of the ten grounds is undertaken. When this pure mind reaches the point that it should reach, one gains a great karmic reward. This accords with the Buddha's words to Kālodāyin when he said, "Do not feel animosity toward Ānanda. In fact, if Ānanda had not received my prediction that he would attain arhatship after my nirvana, because of this pure mind karma of his, he would have instead been bound for seven successive rebirths as the king of Paranirmitavaśavartin Heaven."24 This is as extensively described in the scriptures.

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Question: These words you have spoken have awakened my mind and I have been extremely pleased by them. If you were to now explain the ten grounds, there would certainly be many who would benefit. What are the ten grounds? Response:

The dharma of the ten grounds contained herein Has been, is now, and shall continue to be explained By the buddhas of the past, the future, and the present For the sake of all buddhas' sons,

The first ground is known as the Ground of Joyfulness. The second is known as the Ground of Stainlessness. The third is known as the Ground of Shining Light. The fourth is known as the Ground of Blazing Brilliance. The fifth is known as the Difficult-to-conquer Ground. The sixth is known as the Ground of Direct Presence. The seventh is known as the Far-reaching Ground. The eighth is known as the Ground of Immovability. The ninth is known as the Ground of Excellent Intelligence. The tenth is known as the Ground of the Dharma Cloud. In analyzing the aspects of the ten grounds, We shall next present extensive explanations.25 "Herein" refers to the sphere of the meaning set forth in the Great Vehicle. "Ten" is simply a term of enumeration. "Grounds" refers to the various stations on which a bodhisattva resides in accordance with his roots of goodness. "Buddhas" refers to all tathāgatas of the ten directions and three periods of time. "Explaining" refers to instruction and explication. As for "buddhas' sons," the true sons of all buddhas are the bodhisattvas. It is for this reason that the bodhisattvas are referred to as "buddhas' sons." 21

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It is because all buddhas of the past, the future and the present explain these ten grounds that the text says, "has been, is now, and shall continue to be explained."

As the bodhisattva on the first ground begins to gain the flavor of good dharmas, his mind abounds in joyfulness. It is for this reason that it is referred to as the "Ground of Joyfulness" (pramuditā). On the second ground, as one cultivates the path of the ten good karmic deeds, one leaves behind all stains. It is for this reason that it is referred to as the "Ground of Stainlessness" (vimala).

On the third ground, as one engages in vastly comprehensive learning and speaks Dharma for beings, one becomes able to provide radiant illumination. It is for this reason that it is referred to as the "Ground of Shining Light" (prabhākara).

On the fourth ground, one's giving, moral virtue, and extensive learning so increase that one's awe-inspiring qualities blaze forth abundantly. It is for this reason that it is referred to as the "Ground of Blazing Brilliance" (arciṣmati).

On the fifth ground, the power of one's meritorious qualities becomes so completely full that none of the māras are able to bring about one's ruin. It is for this reason that it is referred to as the "Difficult-to-conquer Ground" (sudurjaya).

On the sixth ground, the issue of obstruction by māras has come to an end and all path dharmas of the bodhisattva have manifest directly before him. It is for this reason that it is referred to as the "Ground of Direct Presence" (abhimukha).

On the seventh ground, one has gone far beyond the three realms and has gained close proximity to the station in which one becomes a Dharma king. It is for this reason that it is referred to as the "Far-reaching Ground" (dūraṃgama).

On the eighth ground, one's vows cannot be moved even by devas, by Māra, by Brahmā, by any śramaṇa, or by any brahman. It is for this reason that it is referred to as the "Ground of Immovability" (acala). On the ninth ground, one's wisdom becomes ever more radiant, supple, and superior. It is for this reason that it is referred to as the "Ground of Excellent Intelligence" (sādhumatī).

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On the tenth ground, the bodhisattva becomes able to simultaneously rain down the Dharma rain in countless worlds throughout the ten directions just as when, after the kalpa-ending blaze, there then falls a great universally drenching rain. It is for this reason that it is referred to as the "Dharma Cloud Ground" (dharmamegha).

Question: Now that we have heard the names of the ten grounds, how does one enter the first ground, gain the characteristic features of that ground, and carry forth cultivation of that ground? Response:26

Having densely planted one's roots of goodness, Having thoroughly practiced the practices, Having well accumulated all the provisions, Having thoroughly made offerings to all buddhas, Having become protected by the good spiritual friend, Having completely developed the resolute intentions, Having become compassionately mindful of beings, And having resolute faith in the unsurpassable Dharma— Once one has become completely equipped with these eight dharmas, At one's own behest, one should bring forth the vow, saying, "After I have achieved my own liberation, I shall return and liberate other beings." For the sake of gaining the ten powers, One enters the congregation of those at the stage of certainty.27 Then one is born into the family of the tathāgatas That is free of any transgressions or faults. One immediately turns away from the worldly path And enters the supreme path that goes beyond the world. It is because of this that one gains the first ground. This ground is referred to as the "Ground of Joyfulness." "Plants one's roots of goodness densely" refers to cultivating and accumulating all forms of meritorious qualities, doing so in a manner that accords with Dharma. This is what is meant by "dense planting of roots of goodness." 23

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"Roots of goodness" refers to not being influenced by greed, not being influenced by hatred, and not being influenced by delusion. It is because all good dharmas are born from these three factors that one is then able to speak of "roots of goodness." So too, all forms of bad dharmas are born from greed, hatred, and delusion. It is because of this that these three are known as "roots of evil."

In the Abhidharma, these are distinguished in various ways whereby they are categorized as connected with the desire realm, as connected with the form realm, as connected with the formless realm, or as having no specific connection, the result being that, taken together, there are twelve such categories. Additionally, they are categorized as being "associated with the mind," or as "not associated with the mind," thus yielding a total of twentyfour categories. Of these [twelve roots of goodness], the roots of goodness free of the contaminants are cultivated and attained in the acquisition of anuttarāsamyaksaṃbodhi, whereas the other nine [roots of goodness] are cultivated and accumulated on the bodhisattva grounds.

Additionally, when one has not yet brought forth the resolve, one engages in cultivating and accumulating them over a long period of time. In some cases, three of these categories may be present in a single thought. In some cases, six of these categories may be present in a single thought. In some cases, nine of these categories may be present in a single thought. And in some cases, twelve of these categories may be present in a single thought. In some cases, one collects only those associated with the mind while not collecting those unassociated with the mind. In some cases, one collects those unassociated with the mind while not accumulating those associated with the mind. In some cases, one collects those associated with the mind as well as those unassociated with the mind. In some cases, one accumulates neither those associated with the mind nor those unassociated with the mind. All such analytic distinctions regarding roots of goodness are such as one will find extensively discussed in the Abhidharma.

The roots of goodness that are relevant here are those that are planted as one strives to realize the unsurpassable path for the sake of beings. All good dharmas that one cultivates may be referred to as "roots of goodness." It is because they are able to produce the wisdom of all-knowledge that they are referred to as "roots of goodness."

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In "practicing the practices," "thorough practice" refers to that which is characterized by purity. "The practices" refers to the upholding of the moral precepts. One remains pure in upholding the moral precepts while practicing in accordance with the correct sequence. It is when this upholding of the moral precepts is combined with seven dharmas that it qualifies as "thorough practice."

Which factors constitute these seven? They are as follows: First, a sense of shame;

Second, a dread of blame;

Third, extensive learning;

Fourth, vigor;

Fifth, mindfulness;

Sixth, wisdom;

And seventh, pure livelihood characterized by pure physical and verbal actions.

As one implements these seven dharmas, one remains perfect in upholding all of the moral precepts. It is this that qualifies as "thorough practice of the practices."

Additionally, it is explained in the scriptures that the dhyānas constitute the stations in which one implements the practices. Hence it is the realization of the dhyānas that constitutes the thorough practice of the practices. In this treatise, we do not assert that it is definitely required that one use the dhyānas in the generation of the resolve. Why is this? When the Buddha was abiding in the world, countless beings brought forth the resolve but did not necessarily possess the dhyānas when they did so. Moreover, the practice of the laity's householders also qualifies as thorough practice."28 As for "having well accumulated all the provisions," this refers to the [other] factors mentioned in the above verse, namely: Densely planting roots of goodness;

Thoroughly practicing the practices;

Making many offerings to the buddhas;

Being protected by the good spiritual friend; Completely developing the resolute intentions;29 Being compassionately mindful of beings; 25

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Nāgārjuna's Treatise on the Ten Grounds, Volume I And having resolute faith in the supreme Dharma. These are what constitute the "provisions." Also, the fundamental practice of the good dharmas—these must certainly have been cultivated. These also constitute "provisions." Specifically, these include:

Giving;

Patience;

A straightforward character; A mind that refrains from flattery; Dwelling harmoniously with others; Happiness free of resentment; Being, by nature, utterly committed [to the practice]; Not concealing one's faults; Not cherishing one-sided attachments; Not being perversely cruel; Not being contentious;

Not being presumptuous;

Not being negligent;

Doing away with arrogance; Remaining free of affectation; Not praising oneself;

Being able to endure things as they are; Possessing a decisive mind; Being able to courageously accept whatever comes; Not abandoning or changing teachers; Finding satisfaction with but few desires; And being fond of solitude. Once one's practice accords with all such dharmas, one can then gradually perfect the especially supreme meritorious qualities. It is because these dharmas have not yet become solidly established that they are referred to as "fundamental" practices.30 If one departs from these dharmas, one cannot advance to realization of the superior and sublime qualities. It is because of this that the combination of these fundamental practices and the above eight dharmas constitute the first ground's "provisions." 26

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Now, as for "thoroughly making offerings to all buddhas," this is just like the practice of those bodhisattvas who, in life after life, always make many offerings to all buddhas, doing so in accordance with the Dharma. Offerings are of two types. The first involves listening well to the Great Vehicle's right Dharma, no matter whether that presentation is extensive or abridged. The second involves such matters as making offerings of the four requisites while providing respectful and reverential service. It is the complete implementation of these two dharmas in making offerings to the buddhas that qualifies as "thoroughly making offerings to all buddhas." As for "good spiritual friend," although the bodhisattva has four different types of good spiritual friends, the type that is being referred to here is the one who is able to teach him to enter into the Great Vehicle and to perfect the pāramitās while also being able to cause him to dwell on the ten grounds. This refers then specifically to those buddhas, bodhisattvas, and even śrāvaka disciples who are able to instruct, benefit, and inspire him with joy in the Great Vehicle Dharma while also preventing him from retreating from it. "Protecting" refers to [the good spiritual friend's] ability to always maintain kindness and sympathy as he instructs and influences one to increase his roots of goodness. It is precisely this that is meant by "protection." "Complete development of resolute intentions" refers to being deeply delighted in the buddha vehicle, the unsurpassable Great Vehicle, the vehicle of all-knowledge. This is what is meant by "completely developing the resolute intentions."

Question: In the "Unity Chapter,"31 Akṣayamati Bodhisattva tells Śāriputra: Every instance of a bodhisattva's production of an intention is a "resolute intention." In proceeding from one ground to another ground, it is known as "the advancing mind." In the increasing of meritorious qualities, it is known as "the excelling mind." In the realization of unsurpassable endeavors, it is known as "the mind of utmost supremacy." In its assimilation of superior dharmas, it is known as "the superior mind." In its direct manifestation of the acquisition of dharmas of the buddhas, it is known as "the mind of direct manifestation." In its accumulation of beneficial dharmas, it is known as "the mind that engages with conditions." In its penetrating understanding of all dharmas, it is 27

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known as "the mind that achieves liberation." In its tireless fulfillment of vows, it is known as "the resolute mind." In its fulfillment of vows, it is known as "the joyful mind."

In its independent achievement of endeavors, it is known as "the unaccompanied mind." In its abandonment of any signs of corruption, it is known as "the well-trained mind." In its freedom from all forms of evil, it is known as "the mind of goodness." In its separating far from evil people, it is known as "the unmixed mind."

In its making a gift even of one's head, it is known as "the mind that relinquishes what is difficult to relinquish." In its rescuing of persons who have broken precepts, it is known as "the mind that supports those who find difficulty in the precepts." In its enduring of evil inflicted by inferior beings, it is known as "the mind that is patient with what is difficult." In its ability to forgo the realization of nirvana, it is known as "the mind that remains vigorous even when difficult." In its refraining from coveting [states encountered in] dhyāna, it is known as "the mind that cultivates dhyāna concentration even when it is difficult."

In its insatiable development of the roots of goodness that aid acquisition of the path, it is known as "the mind that maintains wisdom even when it is difficult." In its ability to bring all endeavors to completion, it is known as "the mind that completes all practices." In its skillfulness in carrying on wisdom-based reflection, it is known as "the mind that abandons pride, extreme pride, and pride in oneself." In its not cherishing any sort of reward, it is known as "the mind that serves as a field of merit for all beings." In its contemplation of the profound dharmas of the buddhas, it is known as "the fearless mind." In its refraining from obstructionism, it is known as "the mind that increases meritorious qualities." In its constant production of vigor, it is known as "the inexhaustible mind." In its ability to shoulder even heavy burdens, it is known as "the undiscouraged mind."

Moreover, as for the meaning of "the resolute intentions," this refers to [the mind of] one who remains equally mindful of beings and brings forth an all-encompassing kindness for all of them. He makes offerings to those who are worthy and good, is compassionately mindful of evil people, and esteems and reveres teachers and elders. 28

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He rescues those who have no one to rescue them. He serves as a refuge for those who have no refuge. He serves as an island for those who have no island. He serves as the ultimate resort for those who have no last resort. He is able to serve as a companion for those who have no companions. Even in the midst of those who are devious, he practices the straight mind. Even when among those people who have become corrupted, he practices genuine and correct thought. Even when among those who engage in flattery, his mind is free of flattery.

Among those who are ungrateful, he practices gratitude. Among those who are unaware of how to act, he practices the correct way of acting. Among those who are unbeneficial, he is able to act in a beneficial manner. Among those beings inclined toward deviance, he practices right action. Among arrogant people, he remains free of arrogant behavior. Among those who do not accord with instructions, he does not become resentful or angry. Even among beings who have committed offenses, he always strives to protect them. Even amid all of the transgressions committed by beings, he refrains from focusing on their faults. He makes offerings to those who serve as fields of merit, accords with their instructions, and finds no difficulty in accepting their transformative teaching. When dwelling in a forest hermitage32 he is singlemindedly vigorous. He does not seek benefits or offerings and does not indulge any stinting attachment to his own body or life.

Moreover, because his mind is inwardly pure, he is free of deceptiveness. Because he practices good verbal karma, he does not praise himself. Because he is readily satisfied, he does not act in an intimidating fashion. Because his mind is free of defilement, he behaves gently and harmoniously. Because he accumulates roots of goodness, he is able to enter the realm of samsara. Because he acts for the sake of all beings, he patiently endures all forms of suffering.

The bodhisattva possesses an inexhaustible number of such characteristics associated with resolute intentions.33 Now, however, you only present a simple explanation of the characteristics of resolute intentions. How is this not a deficient explanation? 29

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Response: No, this is not a deficient presentation. Akṣayamati provides in a single place a comprehensive description of all of the characteristics of the resolute intentions. However, here, we are concerned with their distribution as they occur on the various grounds.

This Ten Grounds Sutra provides specific explanations of the characteristics of the resolute intentions as they occur on each succeeding ground. Thus the bodhisattva in every case gains realizations of aspects of the resolute intentions in accordance with the particular ground upon which he abides. The meaning of the resolute intentions is defined according to each particular ground.

Now, on the first ground, we describe two types of resolute intention: The first is the one involved in bringing forth great vows. The second is the one involved in dwelling at the stage of certainty.

Therefore one should realize that it is by according with their respective locations on each of the ten grounds that one presents a thorough explanation of [these various aspects of what constitutes] "the resolute intentions." Thus the circumstantial basis of your challenge, "How is this not a deficient presentation?" is incorrect.

Now, as for "having become compassionately mindful of beings," it is on the basis of having completely developed compassion that one is referred to as "compassionate." What then is meant by "compassion"? This refers to a feeling of commiseration and pity for beings that also seeks to rescue them from the sufferings associated with their difficulties. When it states that "one has resolute faith in supreme dharmas," this means that, with respect to the dharmas of the Buddha, one's power of faith has become completely penetrating.

As for making the vow in which one resolves, "After I have achieved my own liberation, I shall [return and] liberate beings," this vow is the very origin of all buddhas' Dharma.34 If one abandons this vow, then one cannot succeed in achieving the realization [of buddhahood]. It is for this reason that one brings forth this vow.

Question: Why do you not say, "I shall bring about the liberation of beings," but rather say instead, "After I have achieved my own liberation, I shall then [return and] bring about the liberation of beings"?

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Response: If one has as not yet achieved one's own liberation, one cannot liberate others. This is just as when one has oneself sunken down into the mud. How then could one be able to rescue and extricate anyone else? This is also just as when one has been carried away by floodwaters and is thus incapable of rescuing others from drowning. It is for this reason that it says, "After I have achieved my own liberation, I shall then [return and] liberate others." This is as described in the following verse: If a person liberates himself from what is fearsome, He can then liberate those who take refuge in him. If one has not become liberated from doubt and regret, How could he liberate those taking refuge in him? If a person has not yet become good himself, He remains unable to influence others to become good. If one has not reached quiescent cessation himself, How then could he cause others to reach that quiescence?35 Therefore one first becomes thoroughly quiescent oneself and then later takes up the transformative teaching of others. This is also just as described in a verse from the Dharmapada:

If one is able to establish himself

In the station of what is good,

Afterward, one is able to establish other people In that same benefit that one has gained himself.36 It is commonly the case that beings first benefit themselves and only afterward are able to benefit others. And why is this? This is as described in the following verse:

If one accomplishes one's own self-benefit, Only then is one able to benefit others. If one forsakes oneself wishing to benefit others, One fails to be beneficial and later feels distress and regret. It is for this reason that [the preceding verse] reads, "After I have achieved my own liberation, I shall [return and] liberate beings." 31

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Question: It is in order to acquire what sort of benefit is it that one becomes able to accomplish this endeavor and enter the stage of certainty? Also, with what sort of resolve does one become able to bring forth this vow? Response: It is in order to acquire a buddha's ten powers that one becomes able to accomplish this endeavor and it is in order to enter the stage of certainty that one becomes able to bring forth this vow. Question: What then are the ten powers of a buddha? Response: [As for the ten powers, they are as follows]:37 The Buddha possesses a completely penetrating comprehension of the causes and effects involved in all dharmas. This is the first power. He knows in accordance with reality the past, future, and present stations wherein one creates karma and undergoes retribution as the effect. This is the second power.

He knows in accordance with reality the characteristic aspects of all dhyāna absorptions and samādhis, their distinctions, their defilement and purity, and their entry and emergence. This is the third power. He knows in accordance with reality the relative sharpness or dullness of all faculties possessed by beings. This is the fourth power. He knows in accordance with reality the differences among beings inclinations. This is the fifth power. He knows in accordance with reality all the world's many different sorts of realms.38 This is the sixth power.

He knows in accordance with reality the paths that lead to all destinations. This is the seventh power.

He knows in accordance with reality all the circumstances of previous lives. This is the eighth power.

He knows in accordance with reality all circumstances involved in all births and deaths. This is the ninth power.

He knows in accordance with reality the matter of the cessation of the contaminants. This is the tenth power.

For the sake of acquiring ten powers of the buddha such as these, one brings forth the vow with great resolve and then directly enters the group of those who have reached the stage of certainty.

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Question: Is it generally so of everyone that, once they first bring forth the resolve, they then possess such a characteristic?

Response: There may be some people who claim that when one first brings forth the resolve, one then possesses such a characteristic. However, this is not actually the case. And why is this? This is a situation in which one should make distinctions. One should not set forth a fixed answer to this. Why? It should not be the case that, when all bodhisattvas first bring forth the resolve, they all then enter the stage of certainty. In some cases, on first bringing forth the resolve, one does immediately enter the stage of certainty. In some cases, however, one gradually cultivates meritorious qualities. Take for example Śākyamuni Buddha. When he first brought forth the resolve, he did not immediately enter the stage of certainty. Rather, it was only after he had accumulated meritorious qualities and encountered Burning Lamp Buddha that he then entered the stage of certainty. Therefore, if you were to assert that all bodhisattvas directly enter the stage of certainty upon first generating the resolve, that would be an erroneous theory. Question: If it is an erroneous theory, why do you claim that it is in reliance upon this resolve that one enters the stage of certainty? Response: There are in fact bodhisattvas who, on first generating the resolve, then immediately gain entry into the stage of certainty. In such a case, it is in reliance upon this resolve that they become able to gain the first ground. It is on account of this particular category of persons that it is said that, on first generating the resolve, one may then immediately enter the stage of certainty. Question: What is the nature of these bodhisattvas' initial resolve and Śākyamuni Buddha's initial generation of the resolve? Response:

This resolve is not admixed with any of the afflictions; This resolve is continuous and does not wish for any other vehicle; This resolve is solid and cannot be overcome by any non-Buddhist; This resolve cannot be destroyed by any of the many sorts of māras; This resolve is always able to accumulate roots of goodness; This resolve is able to know the impermanence of all conditioned things; 33

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This resolve, even while remaining unmoving, is able to accumulate the dharmas of a buddha;

This resolve is free of the hindrances and abandons all wrong actions; This resolve is established in stability because it is unshakable; This resolve is peerless because it remains free of contradictions; This resolve is like vajra because it possesses a penetrating comprehension of all dharmas; This resolve is inexhaustible because it accumulates an inexhaustible amount of merit;

This resolve regards others equally because it sees all beings as equal; This resolve remains free of "high" or "low" due to making no discriminations; This resolve is pure because, by nature, it is free of defilement; This resolve is stainless because its intelligence is characterized by radiant illumination;

This resolve remains free of defilement because it never relinquishes its resolute intentions;

This resolve is vast because its kindness is as expansive as empty space; This resolve is magnanimous because it takes in all beings; This resolve is unobstructed because it has arrived at unimpeded wisdom; This resolve is universal in its reach because it never cuts off its great compassion;

This resolve is never cut off because it is able to practice correct dedication of merit; This resolve is that toward which the multitude proceeds because it is praised by the wise;

This resolve is a fit object of admiring regard because even adherents of the Small Vehicle look up to it;

This resolve is difficult to observe, because no being is able to see it; This resolve is difficult to destroy because it has been able to skillfully enter the Dharma of the Buddha;

This resolve serves as a dwelling because it is the place in which all sources of happiness abide;

This resolve is adorned because it possesses the provision of merit; This resolve is skillfully selective because it possesses the provision of wisdom;

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This resolve is completely generous because it takes giving as one of the provisions;39

This resolve is attended by great vows because it possesses the provision of moral virtue;

This resolve is difficult to hinder because it possesses the provision of patience;

This resolve is difficult to overcome because it possesses the provision of vigor; This resolve is quiescent because it possesses the provision of dhyāna absorption;

This resolve is harmless because it possesses the provision of wisdom; This resolve remains unimpeded by hatred because its mind of kindness is deeply seated;40

This resolve is deeply rooted because its mind of compassion is fully established;

This resolve abides in happiness because its mind of sympathetic joy is fully established;

This resolve is unmoved by either pain or pleasure because its mind of equanimity is fully established;

This resolve is the object of protective mindfulness because of the spiritual power of the buddhas; This resolve remains continuous because the lineage of the Three Jewels remains unsevered.

Countless meritorious qualities such as these adorn the initial resolve of those that abide in the stage of certainty. This is as extensively described in the "Akṣayamati" chapter.41

"This resolve is not admixed with any of the afflictions" refers to the resolve not being conjoined with any of the two hundred and ninety-four afflictions cut off on the path of seeing the truths (darśana-mārga) and on the path of meditation (bhāvanā-mārga). Hence it is said that "it is not admixed." As for "this resolve is continuous and does not wish for any other vehicle," as it continues forth from the initial production of the resolve, it does not wish for the vehicles of the śrāvaka disciples or the pratyekabuddhas. It is because one remains motivated solely by the goal of reaching 35

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anuttarāsamyaksaṃbodhi that it is referred to as "continuous" and as "not wishing for any other vehicle."

One should understand this forty-statement discussion in this manner. Question: You are asserting that this resolve is permanently enduring. However, all conditioned dharmas are impermanent. This is as explained in the Seals of the Dharma Sutra, wherein it states that the practitioner is to contemplate the world as empty, as devoid of anything that is permanent, and as containing nothing not subject to destruction. How then does this matter not involve a contradiction?

Response: You pose this challenge because you fail to grasp the correct principle of this concept. It is not the case that any claim is being made herein for "permanency" of resolve. Although we spoke of constancy here, this was merely a reference to the fact that one who has initially generated the resolve and reached the stage of certainty is definitely "always able to accumulate roots of goodness." It is because one does not rest and does not desist from doing this that we refer here to such constancy. [Returning again to the verses],42 as for "being born into the family of the tathāgatas," "the family of the tathāgatas" is the family of the buddhas. In "the tathāgatas," ("Thus Come Ones"), the "thus" (tathatā) is a reference to reality whereas the "come" (āgata) is a reference to the ultimate point that is reached. It is because they have arrived at genuine reality that they are referred to as "Thus Come Ones."

What then is it that constitutes "genuine reality"? It is what is referred to as "nirvana." It is because it involves no falseness or deceptiveness that this is referred to as "according with reality." This is as explained in the sutra where the Buddha tells a bhikṣu, "The foremost among the truths of the āryas is free of deceptiveness. This is nirvana."43

Additionally, "thus" is a reference to being characterized by indestructibility. It is a reference to the so-called "true character of dharmas." "Come" is a reference to wisdom. One is referred to as a "Thus Come One" because, having arrived in the realm of the true character of dharmas, one possesses a penetrating comprehension of its meaning.

Also, it is emptiness, signlessness, and wishlessness that qualify as being "thus." When the buddhas "come," they have arrived at these three gates to 36

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liberation while also then being able to cause beings to reach these gates. They are therefore referred to as "Thus Come Ones."

Furthermore, "thus" is a reference to the four truths. It is because they see the four truths in all their modes that they are referred to as "Thus Come Ones."

Moreover, "thus" refers to the six pāramitās, namely: giving, moral virtue, patience, vigor, dhyāna concentration, and wisdom. It is because they utilize these six dharmas to "come" and arrive at the ground of buddhahood that they are referred to as "Thus Come Ones."

Additionally, it is in reference to their possession of the four bases of meritorious qualities consisting of truth, relinquishment, quiescence, and wisdom that they are referred to as "the Thus Come Ones." It is because they utilize these four dharmas to "come" and arrive at the ground of buddhahood that they are referred to as "Thus Come Ones."

Also, all of the dharmas of a buddha are synonymous with "suchness" [and hence are "thus"]. It is because this suchness "comes forth" and extends to all buddhas that they are referred to as "Thus Come Ones." Then again, all of the bodhisattva grounds including the grounds of "Joyfulness," "Stainlessness," "Shining Light," "Blazing Brilliance," "Difficult-to-conquer," "Direct Presence," "Far-reaching," "Immovability," "Excellent Intelligence," and "Dharma Cloud" are synonymous with "suchness" (tathatā). It is because the bodhisattvas "come" and arrive at anuttarāsamyaksaṃbodhi by way of these ten grounds that they are therefore known as "Thus Come Ones" (tathāgata).

Additionally, it is because they "come forth" by the eightfold path of the āryas that accords with reality that they are referred to as "Thus Come Ones." Also, it is because they "come forth" and arrive at buddhahood on the two "feet" of provisional means and wisdom that they are referred to as "Thus Come Ones."

And it is because they went forth in "suchness," never to return again, that they are referred to as "Thus Gone Ones" (tathā plus gata). "Tathāgatas" is a reference to all buddhas throughout the ten directions and the three periods of time. It is the family consisting of all of these buddhas that is referred to as the "the family of the tathāgatas." It is because these bodhisattvas now travel along the path of the tathāgatas and do so 37

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continuously and unceasingly that one speaks of their "birth into the family of the tathāgatas."

Furthermore, it is because these bodhisattvas are certainly bound to become tathāgatas that one refers to their "birth into the family of the tathāgatas." This is just as when someone possessed of the marks of a wheel-turning king is born into the family of a wheel-turning king. This person will certainly become a wheel-turning king. So too it is in the case of these bodhisattvas who, in this same way, are born into the family of the tathāgatas. It is because they have brought forth this resolve that they will certainly become tathāgatas. This is what is meant by "birth into the family of the tathāgatas." Now, as for "the family of the tathāgatas," there are those who assert that this is a reference to the four bases of meritorious qualities, namely truth, relinquishment, quiescence, and wisdom. It is because all of tathāgatas are born from these factors that they are collectively referred to as "the family of the tathāgatas."

Then again, there are those who assert that it is based on prajñā-pāramitā and skillful means that this is known as "the family of the tathāgatas." This accords with the Sutra on the Factors Assisting the Path, wherein it states: The perfection of wisdom is the peerless mother

And it is skillful means that serves as the father.

It is due to the act of begetting that one is known as a father, And due to raising and nourishing that one is known as a mother. Throughout the world, it is the father and mother that are taken as the basis of the family. It is because these two factors are analogous to a father and mother that they are referred to as the "family."

There are also those persons who claim that goodness and wisdom are what constitute the family of the buddhas. It is from these two dharmas that the buddhas are born. This being the case, these two then constitute the very root of all good dharmas.

This accords with a statement in the scriptures that states, "When these two are practiced to completion, one becomes able to realize right Dharma. Goodness is the father and wisdom is the mother. It is with the coming together of these two that one then refers to 'the family of the buddhas.'" This is as explained in the following verse:

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A bodhisattva takes the dharma of goodness as his father And takes wisdom as his mother.

Every single one of the tathāgatas

Is in every case born from these two.

There are yet others who claim that the pratyutpanna samādhi44 and the great compassion constitute the family of the buddhas and that it is from these two dharmas that all tathāgatas are born. Of these two, it is the pratyutpanna samādhi that serves as the father and the great compassion that serves as the mother.

Then again, one may say that the pratyutpanna samādhi serves as the father whereas it is the unproduced-dharmas patience that serves as the mother. This accords with a verse from the Bodhisaṃbhāra[-śāstra], which states:

It is the pratyutpanna samādhi that serves as father. Great compassion and the unproduced [patience] serve as mother. Every single one of the tathāgatas

is born from these two dharmas.45

[Returning to the "grounds entry" verse], as for "the family [of the tathāgatas] having no transgressions or faults,"46 this is because that family is pure. "Purity" here refers to the six pāramitās, the four bases of meritorious qualities,47 skillful means, prajñā-pāramitā, goodness, wisdom, the pratyutpanna samādhi, great compassion, and all of the forms of patient acquiescence. It is because all of these dharmas are themselves pure and "free of any transgressions or faults" that one then refers to the "family" itself as "pure." It is because these bodhisattvas take these dharmas as the basis of their "family" that they qualify as being "free of any transgressions or faults." They turn away from transgressions and faults. As for their "turning away from the worldly path and entering the supreme world-transcending path," this reference to "the worldly path" is just a reference to that very path in which common people course. "Turning away" refers to "desisting." As for the path of the common person, it is unable to ultimately take one to nirvana, for one is bound therein to always come and go in samsara. This is what is meant by "the path of the common person."

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As for "world transcendence," it is by virtue of the fact that, in reliance upon this path, one then succeeds in escaping from the three realms that it is therefore referred to as "the supreme world-transcending path."48 As for [that path being described in the verse as] "supreme," it is because it is sublime that one refers to it as supreme. As for "entering" [the supreme path], it is because one engages in right practice of the path that reference is made to "entering." It is in reliance upon this resolve that one enters the first ground, the ground referred to as the "Ground of Joyfulness." Question: Why is it that the first ground is said to be characterized by "joyfulness"?

Response:

It is just as with one who gains the first fruit

And who is then ultimately bound to reach nirvana.

When the bodhisattva gains this ground,

His mind is always abundantly joyful.

He then naturally succeeds in extending

The lineage of all the buddhas, the tathāgatas.

It is for this reason that a person such as this

Acquires the designation as "one who is worthy and good." As for its being "just as with one who gains the first fruit," this means that it is just as when someone gains the path of a stream-enterer.49 He succeeds thereby in completely shutting the gates leading to the three wretched destinies.50 He has seen the Dharma, entered the Dharma, and gained the Dharma. He abides unshakably in the dharma of stability and is ultimately bound to reach nirvana. Because he has severed the dharmas that are severed at the point of seeing the truths, his mind is filled with immense joyfulness, [for he realizes then that], even if he were to fall asleep or become indolent, he could not stray into some twenty-ninth realm of existence.51 [This first-ground bodhisattva's circumstance] is also analogous to that of someone who has sliced a single hair into a hundred parts and then used but a single one of those hair segments to draw forth two or three drops from the great ocean's waters. [He realizes that] the suffering already brought to an end at this point is comparable to all of the waters of the great ocean, 40

Chapter 2. Entering the First Ground

whereas what has not yet been brought to an end is comparable only to those two or three drops. [Because he realizes this], his mind is filled with great joyfulness.

After the bodhisattva has thus gained the first ground, he is then known as one who has been "born into the family of the tathāgatas." At this point, he becomes one worthy of offerings and reverence from all devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, deva kings, Brahmā kings, śramaṇas, the brahmans, all śrāvaka disciples, pratyekabuddhas, and others. Why? It is because his family is one that is free of any transgressions or faults.

He then "turns away from the worldly path and enters the world-transcending path." He then only delights in revering the buddhas, in establishing himself in the four bases of meritorious qualities, and in gaining the flavor of the six pāramitās. Because he has prevented the severance of the lineage of all buddhas, his mind is filled with great joyfulness. The entire quantity of this bodhisattva's remaining suffering is comparable to but two or three drops of water. Then, although there might remain a hundred thousand koṭis of kalpas before he gains anuttarāsamyaksaṃbodhi, his remaining suffering is still only like two or three drops of water when compared to that great ocean of suffering that he has already successfully brought to an end, namely that suffering that he has endured throughout beginningless lifetimes in samsara. It is for these reasons that this ground is known as the "Ground of Joyfulness."

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The Characteristics

of the Ground

Question: What are the characteristics of the bodhisattva who has gained the first ground?

Response:

The bodhisattva who abides on the first ground Has much that he is able to endure,

He is not fond of struggle or disputation, And, for the most part, his mind is joyous and pleased. He always delights in purity.

He has a compassionate mind and feels pity for beings. He has no thoughts of hatred or anger,

And, for the most part, practices these seven things. If a bodhisattva reaches the first ground, he immediately acquires these seven characteristics. "Having much that he is able to endure," refers to his ability to cultivate and accumulate measureless merit and roots of goodness in order to accomplish a difficult endeavor. He comes and goes in samsara for countless kalpas as numerous as the sands of the Ganges as he instructs evil beings who are obdurate-minded and difficult to transform. Still, his mind does not retreat or withdraw. It is because he is able to bear taking on such endeavors as these that he is said to be "able to endure." As for his being "free of struggle and disputation," although he is able to achieve great works, he still refrains from struggling with or opposing others as he does so.

As for his being "joyous," this is a function of his ability to bring about both physical pliancy and a peaceful, stable of mind. As for his being "pleased," his mind becomes buoyantly exultant when encountering ever more superior dharmas.

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As for his "purity," he abandons all forms of defilement associated with the afflictions. There are those who explain that it is his resolute conviction that qualifies him as "pure." There are others who explain that it is solid faith that makes him pure.

This pure mind is in regard to the Buddha, Dharma, and Sangha jewels, is in regard to the truths of suffering, origination, cessation, and the path, is in regard to the six pāramitās, is in regard to the ten grounds of the bodhisattva, and is in regard to the dharmas of emptiness, signlessness, and wishlessness. In short, in every case, his mind abides in pure faith with regard to all of the profound scriptures, with regard to the bodhisattvas, and with regard to all buddha dharmas that they practice.

As for "compassion" with regard to beings, he feels pity for them and strives to rescue and protect them. This compassion gradually increases and develops, thus transforming into the great compassion. There are those who explain that, in its presence within the mind of the bodhisattva, it may be referred to simply as "compassion," whereas, when this compassion actually reaches to other beings, it then qualifies as the "great compassion." The great compassion is born in reliance upon ten types of causes and conditions. This is as extensively discussed in relation to the third ground. As for "not hating," because this bodhisattva has not yet completely severed the fetters, it is said of him that, for the most part,52 he practices goodness and his mind is seldom beset by animosity.

When a bodhisattva such as this abides on the first ground, because his mind is not prone to fearfulness or discouragement, he is therefore said to be able to have patience. It is because he is fond of quiescence that he is said "to not be fond of struggle or disputation."

It is because he is able to accord with [the path to] anuttarāsamyaksaṃbodhi and the great compassion that it states "for the most part, his mind is joyous."

It is because he has abandoned the turbidity of all affliction-caused defilements that his mind is always pure in its relationship with the Buddha, Dharma, and Sangha jewels, as well as with bodhisattvas. Because his mind abides in peace and security and remains untroubled, it states here that "his mind is pleased."

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It is because he feels profound pity for beings that he is said to be "compassionate."

It is because his mind always delights in practicing kindness that it is said to be "free of hatred."

These are the characteristics of the bodhisattva who dwells on the first ground.

Question: Why not say of the bodhisattva on the first ground that he "possesses" these seven traits rather than say of him that he has them "for the most part"? Response: Because this bodhisattva has not yet completely done away with the contaminants,53 there are times when he may be somewhat indolent and thus have temporary lapses in demonstrating these traits. It is because, for the most part, he does implement them that the text states "for the most part." On the first ground, he has already acquired these dharmas. On the subsequent grounds, they develop and increase.

Question: On the first ground, the Ground of Joyfulness, this bodhisattva for the most part experiences joyfulness. Is it because he has acquired meritorious qualities that he experiences joyfulness or is it rather because of it simply being an inherent dharma of this ground that one should experience joyfulness? Why is it that he experiences joyfulness here? Response:

He is always mindful of the buddhas,

Of the great dharmas of the buddhas,

Of those at the station of certain success, and of their rare practices. It is because of this that he is for the most part joyful. It is due to reasons for joyfulness such as these that, on the first ground, the bodhisattva's mind is mostly joyful.

As for his "being mindful of the buddhas," he is mindful of Burning Lamp and the other buddhas of the past, is mindful of Amitābha and the other buddhas of the present, and is mindful of Maitreya and the other buddhas of the future. He "is always mindful" of them just as if they were appearing directly in front of him and realizes that, throughout the three realms of existence, there is no one able to be superior to them. It is for this reason that he is mostly joyful. 26c 45

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As for his being mindful of "the great dharmas of the buddhas," to state it briefly, this refers to the forty dharmas exclusive to the Buddha.54 The first is sovereign mastery in the ability to fly wherever one wishes. The second is sovereign mastery in the ability to perform boundless transformations. The third is sovereign mastery of the unimpeded faculty of hearing. The fourth is sovereign mastery in knowing in countless ways the minds of all beings. Dharmas of these sorts will be extensively discussed later in this work. In his mindfulness of those bodhisattvas on "the station of certainty," he is aware that, once the bodhisattva receives his prediction of eventual realization of anuttarāsamyaksaṃbodhi, he enters "the Dharma position" (dharma-niyāma) and acquires the unproduced-dharmas patience whereupon not even armies of thousands of myriads of koṭis of māras would be able to destroy or interfere with him. When one acquires the mind of great compassion and develops the dharmas of a great man, one does not stint even in sacrificing one's own body and life for, in order to realize bodhi, one is persistently diligent in practicing vigor. It is in this way that he is mindful of the bodhisattvas who have gained the stage of certainty. As for his being mindful of "their rare practices," when he brings to mind the supremely rare practices of the bodhisattvas who have gained the stage of certainty, this causes his mind to be filled with joy. They are of a sort that no common person can match them and no śrāvaka disciple or pratyekabuddhas can practice them. They open forth and demonstrate the Buddha Dharma's unimpeded liberation and wisdom of all-knowledge. He is also mindful of all dharmas practiced on the ten grounds.

This is what is meant when it is said that, for the most part, his mind is joyful. It is for these reasons that the bodhisattva who has succeeded in entering the first ground is said to be "joyful."

Question: There are common persons not yet resolved on realizing the unsurpassable path and there may also be those who have already brought forth the resolve but have not yet reached the Ground of Joyfulness. When these persons are mindful of the buddhas and the great dharmas of the buddhas and also when they are mindful of the bodhisattvas who have gained the stage of certainty and their rare practices—these persons, too, experience joyfulness. What differences are there between the joyfulness of the bodhisattva 46

Chapter 3. The Characteristics of the Ground

who has reached the first ground and the joyfulness experienced by these other persons?

Response:

When the bodhisattva reaches the first ground

His mind is, for the most part, joyful.

Regarding the countless qualities of the buddhas,

He realizes, "I too shall definitely attain them."

When the first-ground bodhisattva at the stage of certainty brings to mind the countless meritorious qualities of the buddhas, he thinks, "I shall definitely gain qualities such as these. Why? Because I have already55 reached this first ground and have entered the stage of certainty." Those others do not have this thought. It is for this reason that the bodhisattva on the first ground for the most part experiences joyfulness whereas this is not the case for the others. Why? Although the others are mindful of the buddhas, they cannot think, "I will definitely become a buddha." This circumstance is analogous to that of a wheel-turning prince born into the family of a wheel-turning king who completely manifests the signs of a wheel-turning king. When he brings to mind the meritorious qualities and venerable nobility of the wheel-turning kings of the past, he thinks, "Now I too have these signs and I too shall acquire just such power, wealth, and venerable nobility as theirs." His mind is then filled with great joy. If one does not have these signs of a wheel-turning king, he does not experience such joyfulness as this.

When the bodhisattva at the stage of certainty brings to mind the buddhas and the great meritorious qualities, awesome deportment, and venerable nobility of the buddhas, he thinks, "I have these qualities. I shall certainly become a buddha." He is then immediately filled with great joyfulness. The others have no such experience as this.

One whose mind has reached the stage of certainty has so deeply entered the Dharma of the Buddha that his resolve is unshakable. Additionally, when the bodhisattva on the first ground brings to mind the buddhas, he reflects, "Before long, I too shall become one who benefits the entire world." When he brings to mind the Dharma of the Buddha, he thinks, "I too shall acquire the body adorned with the major marks and minor characteristics, shall 47

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perfect the dharmas exclusive to the Buddha, and shall teach the Dharma in a manner adapted to the roots of goodness planted by beings and to the relative strength of their minds. Moreover, I have already acquired the flavor of good dharmas. Before long, just like the bodhisattva at the stage of certainty, I shall be able to roam about with the power of the spiritual superknowledges." He also brings to mind the path practiced by the bodhisattva at the stage of certainty that is of a sort that no ordinary worldly being could believe. He then thinks, "I too shall practice it." Having reflected in this way, his mind is then filled with abundant joyfulness. This is not the case with those others. Why? Because this bodhisattva has entered the first ground, his resolve has become definitely fixed, his vows remain unshakable, and he seeks what should be sought.

This is analogous to the case of an elephant in musth which does what only an elephant in musth is able to do and other beasts are unable to do.56 Therefore the idea that you implied [in the above question] is incorrect. Additionally, it is because the bodhisattva who has reached the first ground has no fear that his mind experiences abundant joyfulness. If one is beset by fear, one is not joyful.

Question: From which types of fear has this bodhisattva been freed? Response:

He is free of the fear of not surviving,

The fear of death, the fear of the wretched destinies, The fear of the Great Assembly's awesome virtue,

The fear of ill repute, and the fear of being disparaged.57 As for fear of imprisonment, shackles, and manacles, And the fear of beatings or capital punishment,

Given that he is free of a self or any possessions of self, How then could he have any such fears as these?

Question: Why is it that a bodhisattva dwelling on the first ground is free of the fear of not surviving?

Response: It is because he possesses great awesome virtue, because he has the ability to endure whatever comes, because he possesses great wisdom, and because he is easily satisfied.

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He thinks to himself, "I have engaged in much cultivation of merit. The clothes, food and drink, and other requisites of a person possessed of merit naturally and immediately come to me."

This is comparable to the circumstance at the beginning of previous kalpas when great men were requested to serve as kings by the government officials and the people. In the case of those who possessed only scant merit, even though they might have been born into the household of a king, they had to rely on their own personal strengths to sustain themselves. If they could not even provide sufficient clothing and food for themselves, how much the less might they be able to provide for the country? The bodhisattva thinks to himself, "I have engaged in much cultivation of merit. Just as in the beginning of the kalpa when the king was able to naturally ascend to his position, so too shall it be with me, for I too shall be bound to once again acquire such circumstances. Hence I should not have any fear of not surviving."

Additionally, even though a person might have only scant merit, still, if he possesses the power to endure whatever comes, then he will diligently cultivate the means to be able to produce clothing and food for himself. This is as set forth in the scriptures where it states, "There are three causes for acquiring material wealth. The first consists of the skillful means one has utilized in the present lifetime. The second consists of the power that others possess to bestow such things. The third consists of the causes and conditions relating to one's own merit."

He thinks, "I am able to endure difficult circumstances. Because I also have the power of skillful means in this present life, I should not have any fear of not surviving."

He thinks, "A wise person is able to ensure his own survival merely through instituting a few skillful means. I already possess a measure of wisdom adequate to enable pursuit of the buddha path. Through the benefits arising from this wisdom I shall be able to survive. Therefore I should not have any fear of not surviving."

Moreover, the bodhisattva has this thought, "I dwell within the world. The world is characterized by the presence of gain and loss, slander and prestige, praise and blame, suffering and happiness. How could it be that these eight circumstances might ever not exist? I should not fear failing to survive simply because I do not acquire something."

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Furthermore, it is because the bodhisattva is easily satisfied that he adapts to whatever comes his way, remaining at peace whether the circumstances be fine or foul, excellent or deplorable. Thus he realizes that he should not have any fear of not surviving. If one is not easily satisfied, even if he were to acquire enough material possessions to fill up the entire world, his mind would still be unsatisfied. This is as described here: When a person is poverty-stricken,

He only seeks clothing and food.

Once he has obtained clothing and food,

He then also seeks to obtain what is fine.

Having gotten what is fine,

He then also seeks honor and nobility.

Once he has acquired honor and nobility,

He then strives to rule all lands.

If he gains complete dominion over all lands,

He then also seeks to become king of the devas.

The desires of those in the world

Cannot be satisfied by wealth.

In the case of someone who is easily satisfied, if he obtains a little in the way of wealth or possessions, then he is able to provide for his own benefit in both the present and future lives. Because this bodhisattva delights in giving and because he is fully possessed of wisdom, he is abundantly able to generate the roots of goodness arising from noncovetousness. If one does not delight in giving or if one engages in a multitude of evil actions, due to the causes and conditions of miserliness and delusion, one increases the roots of non-goodness produced by miserliness. The dharma of insatiability exists because of covetousness. Hence, because the bodhisattva has extensively developed roots of goodness associated with not being covetous, he is therefore easily satisfied. Because he is easily satisfied, he has no fear of not surviving.

Also, as for "having no fear of dying," this comes from extensive creation of merit, from realizing one dies in each successive mind-moment,58 from realizing it is unavoidable, from realizing that, throughout beginningless 50

Chapter 3. The Characteristics of the Ground

time, one has already practiced experiencing dying in the world, and from extensive cultivation of emptiness.

The bodhisattva reflects in this manner, "If a person has failed to cultivate merit, then he will fear death due to personally dreading descent into the wretched destinies in future lives. However, I have extensively cultivated all manner of merit. Hence, when I die, I will be reborn in a superior place. Therefore I should not fear death." This is as described here: One awaits his death as if it were a dearly beloved guest And then takes his leave as if going to a grand assembly. Having accumulated an abundance of merit,

When one relinquishes this life, one has no fear.

He also has this thought, "Death refers to that circumstance where, in whichever body one has taken on, one's very last thought is extinguished. That is what defines death. Since this extinguishing of thought is what constitutes death, then, because thoughts are ceasing in every successive mind-moment, every one of these circumstances should itself qualify as 'death.' "If one fears death, then one should fear every single instance of this moment-after-moment extinguishing of thought. It is not the case that one should only fear the extinction of that very last thought. "One should then also experience fearfulness with respect to the complete cessation of the immediately previous thought. Why? This is because there is no distinction between the immediately previous thought and one's very last thought as regards their vulnerability to being extinguished. "If one were to say that it is because he fears falling into the wretched destinies that he dreads the perishing of the very last thought—a person possessed of merit should not fear falling into the wretched destinies. This is as mentioned earlier. I should simply accept this process of perishing that occurs with each successive mind-moment and hence should not have any fear of the death that is just the perishing of the very last thought." He also has this additional thought, "Throughout the course of beginningless existences in the world, I have come and gone in samsara, undergoing death in measurelessly and boundlessly many asaṃkhyeyas59 of ways. There is no place in which one is able to avoid dying.

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"The Buddha declared that samsara is beginningless. If a person were to stack up all of his bones left in death from but a single kalpa of his existences, they would exceed the height of the Himalaya Mountains. All of the deaths of this sort have not brought about any benefit for oneself, nor have they benefited others.

"Now, however, I have made the vow to follow the unsurpassable path. I have done this wishing to benefit myself while also benefiting others and also because practicing the path with a diligent mind brings immense benefits. Why then should I be frightened?"

It is in this fashion that the bodhisattva is able to immediately relinquish the fear of death.

Additionally, the bodhisattva has this thought, "This dharma of death is one which I must now definitely accept. There is no one who is able to avoid it. How is this so? Even though all the great kings at the beginning of the kalpa, such as King Crown-born, King Joy-to-Behold, and King Radiant Brilliance, all had the thirty-two marks of a great man as physical adornments, were led and followed by their seven treasures,60 were revered and loved by both devas and men, ruled over the four continents, and practiced the ten good courses of karmic action, still, in each and every case, all of these great kings finally succumbed to death.

"Furthermore, the lesser kṣatriya61 wheel-turning kings who use their own awesome power to rule over Jambudvīpa; whose physical bodies are so handsome as to be comparable to devas; who enjoy unrestrained and unlimited enjoyment of sights, sounds, fragrances, flavors, and touchables; who cause everyone everywhere to submit to them; who do not retreat from anything; and who are so consummately skilled in archery—even all such kings as these who rule as kings over an entire continent—even they as well as all their citizens and retainers—none of them are able to avoid death. "Additionally, all of the ṛṣis, āryas, Kāśyapa, jiaojumo,62 and all of the others who have practiced the ascetic practices and gained the five types of spiritual superknowledges—these as well as those who created all of the classic scriptures—none of them are able to avoid death. "Additionally, all buddhas, pratyekabuddhas, and arhats, those whose minds have achieved sovereign mastery, who have abandoned the defilements, and who have realized [the fruits of] the path—all of them have been 52

Chapter 3. The Characteristics of the Ground destroyed by the dharma of death. There are no beings at all who have been able to get past it.

"Having brought forth the resolve to succeed in following the unsurpassable path, I should not fear death. "Then again, in order to destroy the fear of death, one brings forth the resolve and proceeds vigorously to dispel the fear of death in oneself while also assisting others in dispelling it. One therefore brings forth the resolve to cultivate the path. How then could one feel alarm and fearfulness regarding death?" The bodhisattva reflects upon impermanence in this way and thus immediately dispels the fear of death. Additionally, the bodhisattva always cultivates the practice of the dharma of emptiness. Thus he should not fear death. This is as described in the following verse:

Apart from one who dies, there is no death. Apart from death, there is no one who dies.63 It is because of death that one who dies is held to exist. It is because of one who dies that death is held to exist. As for it being death's occurrence that establishes "one who dies," Prior to death, before it has occurred, They have no fixed characteristics.

Hence there is neither any death nor anyone in whom it is established. If there were someone who dies apart from death itself, Then "the one who dies" ought to be self-established. However, in truth, apart from the dying itself, There is no "one who dies" [whose existence] is established. Nonetheless, those in the world engage in discriminations, saying: "This is death and this is the one who dies." Hence they do not understand death or how one comes or goes. Consequently, they can never avoid undergoing it. For reasons such as these,

One who contemplates the [true] character of dharmas Is one whose mind remains unvarying

And who is never fearful of death.

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As for "having no fear of the wretched destinies," because the bodhisattva always cultivates merit, he does not fear falling into the wretched destinies. He reflects to himself, "It is those persons who engage in karmic offenses who fall into the wretched destinies. This does not happen to those who cultivate merit. I do not allow any evil influences to enter even for the space of a single mind-moment and thus I am always bringing forth pure actions of body, speech, and mind. Therefore I have acquired a measureless and boundless number of meritorious qualities. Having developed such a great accumulation of meritorious qualities as this, how could I fear falling into the wretched destinies?"

Additionally, from the very time when the bodhisattva brings forth the resolve, because he does so for the sake of benefiting and bringing peace to all beings and because he is protected by his great kindness and compassion, he abides in the four foundations of meritorious qualities, gains a measureless number of meritorious qualities, and crosses beyond all the wretched destinies.

How is it that this is so? This resolve of his is superior to that of any śrāvaka disciple or pratyekabuddha. This is as stated in the Pure Vinaya Sutra, in which Kāśyapa addressed the Buddha, saying:

It is rare indeed, O Bhagavat. You have so well explained how it is that, because of his resolve to realize all-knowledge, the bodhisattva is able to surpass all śrāvaka disciples and pratyekabuddhas.

One reflects, "Given that I have produced such a great amount of merit and have come to abide in such great dharmas as these, why should I have any fear of falling into the wretched destinies?"

One also thinks, "Throughout the course of beginningless time on up to the very present, I have been going and coming in samsara, have fallen into all the wretched destinies, and have undergone measureless suffering and in doing so, it has not been to benefit myself or to benefit others. I now bring forth the unsurpassable great vow in order to fulfill the wish to benefit myself while also benefiting others. Throughout the past on forward to the very present, I have fallen into the wretched destinies without deriving any benefit from it. Now, even if I were to fall into the wretched destinies while striving to benefit other beings, that should not cause me to be fearful." 54

Chapter 3. The Characteristics of the Ground

Moreover, the bodhisattva whose practice is genuine has this thought, "Even if I was caused to fall into the Avīci Hells and undergo suffering for an entire kalpa after which I only then succeeded in getting out again, yet, by doing this, I was thus able to cause but a single person to produce a single good thought [and even if I had to continue in this way to cause him] to accumulate an immeasurable number of such good thoughts so that he eventually developed the capacity to undergo teaching influencing him to set forth in the three vehicles—and if in this same way, I was thereby able to instruct beings as numerous as the Ganges' sands to set forth in the śrāvaka disciple vehicle, beings as numerous as the Ganges' sands to set forth in the pratyekabuddha vehicle, and beings as numerous as the Ganges' sands to set forth in the Great Vehicle, after which I only then was able to realize anuttarāsamyaksaṃbodhi—even if this had to be the case, I should still not retreat and fall away from pursuing this course of action. How much the less should I [retreat from this] in the present circumstance wherein, by accumulating a measureless and boundless number of meritorious qualities, I am thereby able to leave the wretched destinies far behind?" When the bodhisattva ponders the matter in this way, how could he have any fear of falling into the wretched destinies?

Then again, this is as illustrated in the Sutra on the Screaming Hells wherein a bodhisattva replies to Māra, saying:

If on account of giving,

I were to fall into the Screaming Hells,

Yet all who received my gifts

Were thereby able to be reborn in the heavens—

Even if this were to be the case, I should still

Always practice such giving

If it results in beings dwelling in the heavens

And in my enduring the sufferings of the Screaming Hells. Through many different rationales such as these, the bodhisattva is able to deflect the fear of the wretched destinies.

As for "not having any fear in great assemblies," because he perfects the wisdom gained through learning, the wisdom gained through contemplative thought, and the wisdom gained through cultivation, and also because 55

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he abandons the faults involved in mere theorizing, when this bodhisattva establishes points of discourse, whatever he says is free of error. He is able to use reasoning, analogies, and conclusions that are neither excessive nor deficient, and that leave no room for doubt.

His words have nothing in them that contradicts what is meaningful and nothing in them that tends toward flattery or deception. They are direct, suffused with pliancy, and graced with all manner of adorning phrases. They are easy to understand, conducive to ease in retaining their meaning, and orderly in the sequence of their exposition. They are able to reveal the contents of his own case while refuting the theories of others. His speech is free of the four erroneous types of reasoning and is equipped with the four major types of correct reasoning. Using well-adorned types of discourse such as these, he is fearless when speaking before a great assembly.

As for "having no fear of ill repute" and "having no fear of cursing and scolding," these are a consequence of having no craving for gain and offerings and due to maintaining pure physical, verbal, and mental conduct. As for "freedom from fear of imprisonment, shackles, manacles, or beatings," this is because one remains free of karmic offenses, because one feels kindness and sympathy for all beings, because one is able to endure all the many different sorts of sufferings and afflictions, and because one relies on karmic actions entailing their results and retributions. [Hence one reflects], "Because it is I who previously performed this act, I am now bound to undergo such retribution in return."

It is for reasons such as these that this bodhisattva has no fear of not surviving, nor does he have any of the other such sorts of fear. Then again, he delights in contemplating all dharmas as having nothing constituting a self. Therefore he remains free of all fear, for all types of fear are born from the view that assumes the existence of a self. The view that assumes the existence of a self is in every case the root of all sufferings associated with worry about loss. Because this bodhisattva possesses sharp wisdom and because he penetrates deeply into the true character of all dharmas doing so in a manner that accords with reality, he remains free of any concept of a self. Since he has no self, how could he continue to be fearful? Question: How is it that this bodhisattva has no thoughts of a self? 56

Chapter 3. The Characteristics of the Ground Response: This is because he delights in the dharma of emptiness and because the bodhisattva contemplates the body as apart from any "self" or anything belonging to a self. This is as explained here: The thought of "self" is caused by that of "mine." That of "mine" is produced from that of "self." Therefore, as for "self" and "mine,"

The nature of both of these is complete emptiness. As for "self," it has the meaning of "subject." As for "mine," this refers to whatever belongs to that subject. If no "subject" exists,

Whatever belongs to a subject is also nonexistent [as such]. If there is nothing that belongs to a subject, then there is no subject, either.

As for "self," it is just the view imputing existence of a "self." As for "a self's possessions," it is just the view imputing "mine." Contemplating in accordance with reality, there is no "self." In the absence of a self, there is no "nonself." Because of "experiencing," "one who experiences" is produced. In the absence of experiencing, there is no "one who experiences." Apart from "one who experiences," there is no experiencing. How then could it be established based on "experiencing"? If it were so that "one who experiences" established "experiencing," Then experiencing could not be established. Because experiencing is thus not established, Then one cannot establish "one who experiences." Because an "one who experiences" is empty [of inherent existence], One cannot speak of it as constituting a self. Because "experiencing" is empty [of inherent existence], One cannot speak of it as something belonging to a self. Therefore "self," "nonself,"

"Both self and nonself,"

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Nāgārjuna's Treatise on the Ten Grounds, Volume I And "neither self nor nonself"— These are all fallacious concepts. "Mine," "not mine,"

"both mine and not mine," and "neither mine nor not mine"— These too are fallacious concepts. It is because the bodhisattva always delights in this way in the cultivation of emptiness and nonexistence of self that he abandons all types of fear. And why is this so? This is because the dharmas of emptiness and nonexistence of self are able to cause one to abandon all types of fear. The bodhisattva who dwells on the Ground of Joyfulness is possessed of characteristics such as these. 58