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Chapter 4

Purification of the Ground

Question: In the case of the bodhisattva who has already gotten to the first ground, how should he go about cultivating its purification? Response:

The power of faith becomes ever more superior As one practices deeply the mind of great compassion. One acts with kindness toward all types of beings And tirelessly cultivates the mind of goodness. One finds joyous delight in sublime dharmas, Always draws close to the good spiritual guide, Maintains a sense of shame, dread of blame, and reverence, And makes one's mind gentle and harmonious. One delights in contemplating dharmas and stays free of attachment, singlemindedly strives to acquire abundant learning, Refrains from coveting offerings of benefits and support, While staying far from treacherous cheating, flattery, and deception. One does not defile the family of the buddhas And does not damage moral precepts or cheat the buddhas. One deeply delights in all-knowledge,64 And remains as unmoving as an immense mountain. One always delights in cultivating and practicing Ever more superior sublime dharmas. One delights in the world-transcending dharmas And does not delight in worldly dharmas. Even as one cultivates the Ground of Joyfulness, One is able to cultivate what is difficult to cultivate. 59

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Therefore one is always singleminded

In the diligent practice of these dharmas.

The bodhisattva is able to perfect

Such supremely sublime dharmas as these.

It is this then that constitutes secure abiding

In the bodhisattva's first ground.

The bodhisattva relies on these twenty-seven dharmas in the purifying cultivation of the first ground.

As for "the power of faith becomes ever more superior," "faith" refers here to definitely accepting, without doubts, what one learns and perceives. "Superiority" refers here to "exceptional supremacy." Question: There are two sorts of "superiority." In the case of the first, it refers to having a greater amount of something. In the case of the second, it refers to being of superior quality. Which is it that you now discuss? Response: We speak here of both definitions. When the bodhisattva enters the first ground, because he experiences the flavor of the meritorious qualities, his power of faith becomes ever greater. Because of this power of faith, having assessed all buddhas' meritorious qualities and their measurelessly many extremely sublime aspects, he is able then to have faith in and accept them. Hence this mind [of faith] becomes both greater in its extensiveness and more superior in its quality.

As for "one practices deeply the mind of great compassion," it is because one's sympathetic mindfulness of beings penetrates to one's very marrow that its practice is described as "deep." It is because one seeks to realize the buddha path for the sake of all beings that [the practice of compassion as] is described as "great."

As for "the mind of kindness," one always strives to benefit beings and promote their peace and security. There are three kinds of kindness. This should be more extensively discussed later on.

As for "tirelessly cultivating the mind of goodness," the dharma of goodness is what one draws near to and cultivates, and it is what yields desirable results. As one cultivates dharmas such as these, one's mind does not fall into indolence. As for the causes and conditions comprising good dharmas, this 60

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refers to the dharmas comprising the four means of attraction, the ten courses of good karmic action, the six pāramitās, the ten bodhisattva grounds, and all of the meritorious qualities.

As for "one finds joyous delight in sublime dharmas," this means that, if one always reflects on them, cultivates them, and deeply experiences the flavor of these dharmas, after a long while, this produces happiness. This is just as when someone amid flowers and forest groves takes pleasure in sights he finds lovely.

As for "always drawing close to the good spiritual guide," the bodhisattva has four different types of good spiritual guides, a matter that shall be discussed extensively later on. As for the "good spiritual guides" that are intended here, it refers to buddhas and bodhisattvas. One always draws close to them with a mind that is correct and with which one is able to please them. "A sense of shame and a dread of blame" refers to that mind that happily subjects itself to feeling self-consciously abashed.

"Reverence" refers to bearing in mind someone else's meritorious qualities and revering him for that reason. "Gentle and harmonious" refers to having a mind that is congenially pleased in dwelling together with others.

In "delighting in contemplating dharmas," "dharmas" refers to the five aggregates, the twelve sense bases, the eighteen sense realms, emptiness, signlessness, wishlessness, and so forth. One always contemplates these dharmas with right mindfulness.

In "staying free of attachment," "attachment" refers to the tendency of the mind to take refuge in the three realms of existence. This is where beings take refuge. There are those who explain that it is the five desires and all manner of erroneous views that constitute the places in which beings take refuge. Why is this? This is because the minds of beings always become bound up in attachment to them. The sharp wisdom of the bodhisattva is such that his mind has no such desire-based attachments. As for "singlemindedness," this means that one so esteems the Buddha's Dharma that one does not think of anything else.

"Striving to acquire abundant learning"65 refers to the ability to exhaustively investigate, cultivate, study, and entirely comprehend the nine 61

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categories of scripture set forth by the Buddha, [realizing that] if one learns but little, one will never completely fathom them.

In "refraining from coveting offerings of benefits and support," "benefits" refers to the acquisition of food and drink, wealth, material possessions, and so forth. "Support" refers to others' reverential respect, ceremonial obeisance, arrangement of a place for one to rest and sit, welcoming one upon one's arrival, and escorting one off when one departs. The bodhisattva should be inclined to provide such assistance to other beings and should not covet and become attached to such things for himself.

"Cheating" refers to deception in weights and measures and to dealing in clothing and other goods that are not genuine.

"Flattery" means one's mind is not upstanding and direct. "Deception" refers to taking up dharmas associated with the five sorts of wrong livelihood:

The first is feigning uniqueness;

The second is taking advantage of a close relationship; The third is inducement through instigation;

The fourth is [manipulation] through praising and blaming; And the fifth is seeking to gain benefits based on one's benefits. As for "feigning uniqueness," there are those persons who, because they covet benefit and support, may wear the patched robes of the forest hermitage dweller, may take up the practice of only accepting food obtained on the almsround, may take up the practice of limiting all food intake to that consumed in but a single sitting, may take up the practice of always sitting [and never lying down,] or may take up the practice of not taking any sort of beverage other than water after midday. They take on the practice of such dhūta austerities as these, thinking, "Others who have adopted these practices have been able to come by offerings and reverence. If I take up these practices, perhaps I too shall be able to obtain them." This alteration of one's outward appearance and demeanor for the sake of acquiring benefit and support is what is meant by "feigning uniqueness." As for "taking advantage of a close relationship," there are those persons who, because they covet benefit and support, therefore visit the households of benefactors66 and say to them, "You are to me just like and no different 62

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from my father, mother, brother, sister, or other close relative. If there is anything at all that you need, I will be able to assist you with it. If there's anything you need done, I will be able to see that it is done. No matter how far away I might be, I will be able to come and greet you. Actually, if I were to live right here, then that would really be the right course of action for us." Thus, because he seeks offerings, and because he has a covetous attachment to a benefactor, he resorts to particular phrasings that manipulate the minds of other people. Such behaviors as these exemplify what is meant by "taking advantage of a close relationship."

As for "inducement through instigation," there are those who pay no heed to incurring the karmic offense of covetousness, desire to obtain valuable possessions, and so indicate an interest in obtaining material possessions by saying such things as, "This bowl is a fine one," or "This robe is a fine one," or "This house is a fine one," or "This sitting mat67 is a fine one," or "If I were to somehow obtain such a thing, I would be able to put it to use." They may then add the statement, "It is a rare person who is able to give spontaneously." He may also go to some benefactor's home and speak in this fashion: "Your household's stew, rice, cakes, and meats are so fragrant and exquisite and your clothes are finer yet. If you were to make a regular practice of making offerings to me, based on the long-standing nature of our close relationship, I would certainly accept your gifts."

And so, in just this sort of fashion, he makes his desires apparent to others. This is what is meant by "inducement through instigation." As for "manipulation through praising and blaming," there are those who, because they covet benefit and support, speak to a benefactor, saying, "You are the most extremely miserly person. You don't even make gifts to your father or mother, your brothers, your sisters, your wife, your children, or your relatives. Just who is it that might ever be able to receive anything at all from you?" Thereupon the benefactor, feeling ashamed and embarrassed, immediately gives him gifts.

He may then go to yet another household and speak in this fashion: "You have such merit that, indeed, you have not taken on this human rebirth in vain. Even arhats always come and go from your home so that you are able to sit down and converse with them." He does this thinking, "Perhaps the benefactor 29c

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shall now reflect on this and think: 'Nobody else comes and goes from my home,' thereby concluding that this must certainly be referring to me." These are examples of what is meant by "manipulation through praising and blaming."

As for "seeking to gain benefits based on one's benefits," there are those who take up some item of clothing, a bowl, a saṃghāṭī robe, a sitting mat, or other such requisite, hold them in hand, and then say to someone, "This item was given to me by the king," or "by the equal of a king," or "by others among the nobility." He speaks in this fashion, thinking, "Perhaps the benefactor will now be able to conclude, 'If he is one to whom even the king and members of the nobility make offerings, how much the less could someone like me fail to present gifts to this man?'"

It is because he seeks by means of this previously acquired benefit to gain additional benefits that this practice is referred to as "seeking to gain benefits based on one's benefits."

One should therefore leave these sorts of obsequious and fraudulent behaviors far behind.

In "One does not defile the family of the buddhas," just what sorts of things constitute "defilement of the family of the buddhas"? There are those who say that if someone who has brought forth the resolve to seek the unsurpassable path then later reverts to the śrāvaka disciple or pratyekabuddha paths so that he is unable to remain in the world to see to the continuance of the lineage of the Three Jewels, this is what constitutes "defiling the family of the buddhas." However, this is a wrong explanation of its meaning. How is this so? The person referenced herein is one who is still able to achieve liberation from samsara. Moreover, he is able to achieve a state of realization of the [five] root faculties, the [five] powers, the [seven] limbs of enlightenment, and the [eightfold] path that is free of the contaminants. Moreover, he is still "a son of the Buddha." How then can one assert that this amounts to "defiling the family of the buddhas"? As stated in a sutra, "The Buddha told the bhikṣus, 'You are my sons who are born from my mind, are born from my mouth, and who are heirs to the Dharma.'"68

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constitute the basis for abiding within the family of the buddhas. How so? It is because all buddhas are born from these four factors. If one defiles these four dharmas, then this is what constitutes "defiling the family of the buddhas." Therefore, if a person acts in a false, miserly, covetous, maniacally deranged or foolish fashion, this is what constitutes "defiling the family of the buddhas." If one is correct in one's implementation of these four bases, then one does not "defile the family of the buddhas."

There are others who claim that the six pāramitās constitute the bases for belonging to the family of the buddhas, doing so because these are the dharmas that give birth to the buddhas. Consequently they infer that, if one acts in a manner that contradicts these six sorts of endeavors, this is what constitutes "defiling the family of the buddhas."

Then again, there are yet others who state that prajñā-pāramitā serves as the mother of the buddhas whereas skillful means serve as the father of the buddhas. They hold that these are the factors that serve as the basis for belonging to the family of the buddhas. They claim that, because these two dharmas give birth to all buddhas, if one transgresses against these dharmas, this constitutes "defilement of the family of the buddhas." Then again, the verse itself explains what constitutes the marks of defilement and nondefilement, in particular referring to "not damaging the moral precepts" and "not cheating the buddhas."

If one takes on the Buddha's moral precepts yet remains unable to guard and uphold them, it is this that constitutes "cheating the buddhas" and "defiling the family of the buddhas." How is this the case? It is because, when one takes on the moral precepts, one is born into the family of the buddhas. If one then breaks the precepts, it is this, then, that constitutes "cheating the buddhas" and it is this, then, that constitutes "defiling the family of the buddhas." Question: Is it possible that the bodhisattva who has reached the stage of certainty may have instances in which he breaks the moral precepts? Response: So long as one has not yet cut off the afflictions, this remains as a circumstance to be feared. Thus, when it has still not been long since he achieved entry into the stage of certainty, the bodhisattva may still have instances in which he breaks the precepts. This is as described in the "Dharma of Greatly Supreme Buddha,"69 wherein it states, "Nanda deliberately broke 65

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precepts. I declare that this possibility still remains as something to be feared." It is only on the basis of the sutras that there is this claim. Because one has faith in the words of the Buddha, one's mind believes and accepts this. If, having taken on the moral precepts, one does not break them and does not cheat the buddhas, it is this that qualifies as "not defiling the family of the buddhas."

Then again, the moral precepts are synonymous with the three trainings, namely: the training in the moral precepts, the training of the mind [in dhyāna meditation], and the training in wisdom. If one breaks with these trainings, then this is "defiling the family of the buddhas." If one takes on the precepts in a context that accords with the Dharma and yet later damages or breaks them, this is "cheating the buddhas."

Thus, when one explains the matter in this fashion, each of these two phrases possesses a particular meaning and implication. As for "cheating the buddhas," if one's making of vows has been merely an empty exercise and thus one does not carry them out in practice in a manner according to one's declarations, one thereby cheats and deceives beings. It is this, then, that constitutes "cheating the buddhas."

Then again, if one fails to practice any of the dharmas in accordance with the way it was taught, this is "cheating the buddhas." As for "deeply delighting in all-knowledge" and "remaining unmoving like a great mountain," in every vow that he makes, this bodhisattva seeks the goal of all-knowledge so that, no matter what causes and conditions he encounters, even if it entails having to undergo the sufferings of the Great Hells, his resolve is still never shaken. In this, he is just like Sumeru, the king of the mountains, that cannot be moved by the blowing of the winds. As for "always cultivating ever more superior dharmas," from that very time when one first brings forth the resolve, one always strives to acquire supreme dharmas. Upon entering the first ground, one is even more involved in cultivating superior dharmas. One's resolve then continues insatiably onward in this manner.

As for "delighting in world-transcending dharmas" and "not delighting in worldly dharmas," "worldly dharmas" refers to endeavors that follow along and accord with worldly affairs and prolong one's involvement in samsara. These include the six rebirth destinies, the three realms of existence, the five 66

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aggregates, the twelve sense bases, the eighteen sense realms, the twelvefold chain of causes and conditions, the afflictions, contaminated karmic actions, and so forth.

As for "world-transcending dharmas," this means that, whatever dharmas one puts to use are able to bring about transcendence of the three realms of existence. These include the five root faculties, the five powers, the seven limbs of enlightenment, the eightfold path, the four stations of mindfulness, the four right efforts, the four bases of psychic power, the [three] gates to liberation consisting of emptiness, signlessness, and wishlessness, the moral precept codes, extensive learning, the roots of goodness consisting of non-greed, non-aversion, and nondelusion, the mind of renunciation, nonneglectfulness, and so forth. Because this bodhisattva possesses sharp faculties, he does not delight in the false dharmas of the world. Rather, he delights only in true world-transcending dharmas. As for "Even as one cultivates the Ground of Joyfulness, one is able to cultivate what is difficult to cultivate," this "cultivation" is a reference to reaching an utterly penetrating unimpeded understanding. Just as when someone splits bamboo, the first section is difficult, but the rest are easy, so too, the first ground is difficult to cultivate, but after one has cultivated it, the rest are naturally easy to cultivate.

How is this the case? This is because, when the bodhisattva abides on the first ground, his strength has not yet become completely developed and his roots of goodness have not yet grown thick, for he has not yet cultivated the dharmas of goodness over a long time. Hence the eye sense faculty and the other sense faculties are all still prone to follow their respective sense objects and the mind has not yet become well controlled. Therefore the afflictions are still able to cause trouble for him. This is just as when someone's strength has not yet become fully developed, one finds it difficult to swim upstream, against the current.

Moreover, because Māra and Māra's minions create more of an obstacle on this ground, one is therefore compelled to use the power of skillful means and be diligent in the practice of vigor. It is for these reasons that this ground is said to be "difficult to cultivate."

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So it is that, beginning with "the power of faith becomes ever more superior" as the foremost factor and "does not delight in worldly dharmas" as the last, one proceeds with the practice of these twenty-seven dharmas, carrying out one's cultivation of the bodhisattva's first ground, the Ground of Joyfulness.

It is therefore stated that the bodhisattva ought to always cultivate these dharmas. "Cultivation" refers here to singlemindedness and non-neglectfulness in always practicing them, in always contemplating them, and in getting rid of all transgressions and evils. It is for this reason that it refers here to "cultivation." This is just as when one maintains a walking path and thereby causes it to remain clean.

As for all of these dharmas, they are not cultivated solely on the first ground. Rather, one uses these dharmas on all the grounds. Question: You have now completed the discussion of the skillful means and purification dharmas used to attain the first ground. How then does the bodhisattva "securely abide" in it so that he does not retreat from it and lose it?

Response: This is a matter of always practicing and completely developing dharmas such as these consisting of "the power of faith becomes ever more superior," and so forth. This is what constitutes the basis for "secure abiding" in the first ground.

Now, as for the "bodhi" of bodhisattva, this is a reference to the superior path. "Sattva" refers to [a being] that is possessed of resolute intentions. Hence it is because someone deeply delights in bodhi that he is referred to as a "bodhisattva." Then again, one may explain that "sattva" refers to "beings." Hence it is on the basis of a person's cultivating and accumulating [the bases for realization of] bodhi, doing so for the sake of other beings, that one is referred to as a "bodhisattva." "Superior dharmas," refers to dharmas such as "faith" and the others. It is because they enable a person to realize buddhahood that they are referred to as "superior dharmas." 68

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The Explanation of the Vows

We have now finished explaining the skillful means that are used in entering the first ground and the dharmas that are used in its purification. It is because of his vows that the bodhisattva gains entry into all of the grounds. It is also due to completely developing the meritorious qualities associated with the [above-discussed dharmas beginning with] "the power of faith becoming ever more superior" that one is able to securely abide on one's ground. We shall now proceed with a differentiating discussion of these vows: [The First Bodhisattva Vow]

I vow to make offerings to, supply the needs of,

and extend reverence to all buddhas.

I vow that in every case I shall protect and uphold

the Dharma of all buddhas.

This ["making of offerings"] is what constitutes the bodhisattva's first vow.70 During the interim period between the time when one first brings forth the resolve up until the time one gains anuttarāsamyaksaṃbodhi, one should make offerings to, supply the needs of, and extend reverence to all buddhas. "Making offerings" refers to offerings of flowers, incense, strings of jewels, banners, canopies, lamplight, the erecting of stupas with shrines, and so forth. "Supplying needs" refers to providing them with robes, bedding, and necessities. "Reverence" refers to honoring them, treating them as important, making full reverential bows to them, welcoming them on arrival, seeing them off when leaving, placing the palms together, and serving them personally. Then again, [it may be explained that] "making offerings" refers to using the dharmas of the Small Vehicle to teach beings, "supplying needs" refers to using the dharmas of the pratyekabuddha vehicle to teach beings, and "extending reverence" refers to using the dharmas of the Great Vehicle to teach beings. These constitute the bases of the first vow.

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[The Second Bodhisattva Vow]

As for [the second vow], "protecting and upholding the Dharma of all buddhas," the bodhisattva has this thought, "I should guard and protect the Dharma of all past, future, and present buddhas of the ten directions."71 Question: All buddhas of the past have already entered nirvana and their Dharma has subsequently also become extinct. The buddhas of the future have not yet come forth and their Dharma does not yet even exist. They have not yet even initiated their turning of the wheel of Dharma, how much the less have they brought forth any other dharmas. How then could one succeed in protecting it? That which one might rightly be able to protect is the Dharma of the buddhas of the present, this because all of those buddhas are still present.

Response: The Dharma of all buddhas of the past, present, and future is in every case of a single substance and of a single character. Hence, if one protects the Dharma of a single buddha, then this constitutes protection of the Dharma of all buddhas of the three periods of time. This is as stated in a sutra: The Buddha informed the bhikṣus: "The Dharma of Vipaśyin Buddha— the leaving of the home life, the taking on of the moral precepts, the wearing of the robes, the holding of the bowl, the dhyāna absorptions, the wisdom, the proclamation of Dharma, and their transformative teaching—it is all the same as mine." Thus the challenge you have posed is invalid. This [protection of the Dharma] is what constitutes the second of the vows.

Next, we have the following:

[The Third Bodhisattva Vow]

From that time when all buddhas depart from Tuṣita Heaven And come back to abide in the world,

On forward to the conclusion of their teaching

And their eternal entry into the realm [of the nirvana] without residue, Including when they abide in the womb, take birth,

Leave the home life, proceed to the bodhimaṇḍa,

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Conquer Māra, achieve buddhahood,

And begin turning the wheel of the sublime Dharma—

From the time when I respectfully welcome them

And on through to the other occasions throughout their lives, I vow that in all cases I shall completely

Devote my mind to making offerings to them.72

This refers to that entire time beginning with the buddhas' withdrawal from Tuṣita Heaven and descent into the world on up to their entry into the nirvana without residue. During that entire interval, commencing with their entry into the womb, I shall arrange grand presentations of offerings to them, including as well those times when they are born, leave the home life, proceed to the bodhimaṇḍa, conquer Māra, the king of the demons, realize buddhahood, and turn the wheel of Dharma. I shall respectfully serve the tathāgatas at these times.

As for "and on through to the other occasions throughout their lives," this refers to when they manifest great spiritual powers, abide in great assemblies of humans and devas, and engage in the extensive liberation of beings. [He vows]: "On such occasions, I shall make offerings to them of flowers, incense, banners, canopies, music, songs, verses, and praises. I shall leave behind the home life, take on the Dharma, and cultivate its practice in accordance with the way it has been taught. And I shall make offerings to the buddhas of the foremost sorts of offering gifts." This is what constitutes the third vow.

[The Fourth Bodhisattva Vow]

Next, we have the following:

I vow to engage in the transformative teaching of beings, Causing them all to enter the paths.73

"Teaching" refers here to the teaching of good dharmas. "Transformation" refers to influencing them to abandon evil dharmas. [One resolves:] "Using these two types of dharmas I shall cause an incalculable number of asaṃkhyeyas of beings to abide in the paths of śrāvaka disciples and pratyekabuddhas." This is what constitutes the fourth of the vows. 71

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Next, we have the following:

I vow to enable all beings'

Complete realization of the Buddha's bodhi

Even where there are those tending toward śrāvaka disciple Or pratyekabuddha paths—74

In instances where these persons cultivating the paths of the śrāvaka disciples and the pratyekabuddhas have not yet entered the [right and fixed] Dharma position,75 I shall teach and transform them, inducing them to instead proceed toward the path to buddhahood. Where there are those who have not taken up the paths of śrāvaka disciples or pratyekabuddhas, I shall teach and transform them in a manner that influences them to proceed toward the unsurpassable path to buddhahood. In instances where others have already begun to proceed toward the unsurpassable path to buddhahood, I shall reveal [aspects of Dharma], instruct, benefit, and delight them,76 thereby causing their meritorious qualities to progressively increase. The fifth vow consists of adopting these means in the teaching and transforming of all beings. [The Sixth Bodhisattva Vow]

Next, we have the following:

Through resolute faith, I vow

To cause all dharmas to enter [a state of] uniform equality.77 "All dharmas" is a general reference to all dharmas whatsoever, including: Dharmas conducing to liberation and dharmas not conducing to liberation;

Dharmas subsumed within the limbs of enlightenment and dharmas not subsumed within the limbs of enlightenment;

Dharmas constituting provisions assisting the path and dharmas not constituting provisions assisting the path;

Dharmas subsumed within the paths of the āryas and dharmas not subsumed within the paths of the āryas;

Dharmas that should be cultivated and dharmas that should not be cultivated;

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Dharmas to which one should draw near and dharmas to which one should not draw near;

Dharmas one should bring forth and dharmas one should not bring forth;

Dharmas that are produced and dharmas that are unproduced; Dharmas of the present and dharmas not of the present; Dharmas that are the product of causes and conditions and dharmas that are not the product of causes and conditions; Dharmas constituting causes and conditions and dharmas not constituting causes and conditions;

Dharmas produced through meditative contemplation and dharmas not produced through meditative contemplation; Dharmas that are coarse and dharmas that are subtle; Dharmas associated with feeling and dharmas not associated with feeling;

Inward dharmas and outward dharmas;

Dharmas belonging to the inward sense bases and dharmas not belonging to inward sense bases;

Dharmas belonging to outward sense bases and dharmas not belonging to outward sense bases;

Dharmas subsumed within the five aggregates and dharmas not subsumed within the five aggregates; Dharmas subsumed within the five appropriated aggregates and dharmas not subsumed within the five appropriated aggregates; Dharmas subsumed by the four truths and dharmas not subsumed by the four truths;

Dharmas assisting the world and dharmas not assisting the world; Dharmas dependent on covetousness and dharmas dependent on transcendence;

Dharmas associated with inverted views and dharmas not associated with inverted views;

Dharmas associated with transformations and dharmas not associated with transformations;

Dharmas associated with regret and dharmas not associated with regret; Dharmas that are great and dharmas that are small; 73

Nāgārjuna's Treatise on the Ten Grounds, Volume I Dharmas based in the feeling aggregate and dharmas not based in the feeling aggregate;

Dharmas subject to severance and dharmas not subject to severance; Dharmas associated with knowledge and vision and dharmas not associated with knowledge and vision; Dharmas associated with the contaminants and dharmas not associated with the contaminants;

Dharmas involving the bonds and dharmas free of the bonds; Dharmas characterized by purity and dharmas devoid of purity; Dharmas that are surpassable and dharmas that are unsurpassable; Dharmas involving initial ideation (vitarka) and dharmas not involving initial ideation;

Dharmas involving mental discursion (vicāra) and dharmas not involving mental discursion;

Dharmas in which one can delight and dharmas in which one cannot delight; Dharmas that are associated [with the mind] and dharmas not associated [with the mind]; Dharmas involving the making of discriminations and dharmas not involving the making of discriminations;

Dharmas associated with formative factors (saṃskāra) and dharmas not associated with formative factors;

Dharmas involving conditions and dharmas not involving conditions; Dharmas involving sequence and dharmas devoid of sequence; Dharmas that are visible and dharmas that are not visible; Dharmas that may be opposed [as objective conditions] and dharmas that cannot be opposed [as objective conditions]; Dharmas that are visible and opposable [as objective conditions] and dharmas that are invisible and not opposable;

Dharmas possessing characteristic signs and dharmas that are signless; Dharmas that can be implemented in practice and dharmas that cannot be implemented in practice;

Dharmas that are conditioned and dharmas that are unconditioned; Dharmas that are dangerous and dharmas that are not dangerous; Dharmas possessed of a foundation and dharmas not possessed of any foundation;

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Dharmas conducive to transcendence and dharmas not conducive to transcendence;

Dharmas associated with beings and dharmas not associated with beings;

Dharmas of one who is suffering and dharmas of one who is not suffering;

Dharmas associated with the afflictions and dharmas not associated with the afflictions;

Dharmas associated with existence and dharmas not associated with existence;

Dharmas that are contrary and dharmas that are not contrary; Dharmas associated with the karmic result of happiness and dharmas not associated with the karmic result of happiness; Dharmas associated with the karmic result of suffering and dharmas not associated with the karmic result of suffering; Dharmas produced through recollection and dharmas not produced through recollection;

Practice dharmas in which knowledge is foremost and practice dharmas in which knowledge is not foremost;

Practice dharmas in which faith is foremost and practice dharmas in which faith is not foremost;

Practice dharmas in which meditative contemplation is foremost and practice dharmas in which meditative contemplation is not foremost; Practice dharmas in which vows are foremost and practice dharmas in which vows are not foremost;

Form dharmas and dharmas not associated with form; Teaching dharmas and non-teaching dharmas; Dharmas associated with transformationally created phenomena and dharmas unassociated with transformationally created phenomena; Dharmas associated with roaming wherever one wishes and dharmas unassociated with roaming wherever one wishes; Dharmas rooted in zeal and dharmas not rooted in zeal; Dharmas in which the cause is goodness and dharmas in which the cause is not goodness;

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Nāgārjuna's Treatise on the Ten Grounds, Volume I Dharmas in which the cause is roots of goodness and dharmas in which the cause is not roots of goodness;

Dharmas that are fixed and dharmas that are unfixed; Dharmas associated with the physical body and dharmas not associated with the physical body;

Dharmas associated with speech and dharmas not associated with speech;

Dharmas associated with the mind faculty and dharmas not associated with the mind faculty;

Dharmas arising through contact with opposable objects and dharmas not arising through contact with opposable objects; Dharmas arising through mind faculty contact and dharmas not arising through mind faculty contact;

Evil dharmas and dharmas that are not evil; Good dharmas and dharmas that are not good; Dharmas that are able to initiate production and dharmas that are not able to initiate production;

Dharmas destroyed in each successive mind-moment and dharmas not destroyed in each successive mind-moment;

Dharmas that are accumulated and dharmas that are not accumulated; Dharmas associated with the factors conducing to clear understanding78 and dharmas not associated with the factors conducing to clear understanding;

Dharmas that are causal and dharmas that are not causal; Dharmas associated with conditions and dharmas not associated with conditions;

Dharmas associated with causes and conditions and dharmas not associated with causes and conditions; Dharmas produced through causes and dharmas not produced through causes;

Dharmas that are caused and dharmas that are not caused; Dharmas associated with singular identity and dharmas associated with difference;

Dharmas associated with cessation and dharmas unassociated with cessation;

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Chapter 5. The Explanation of the Vows Dharmas associated with restraint of the sense faculties and dharmas not associated with restraint of the sense faculties; Dharmas occurring in conjunction with the mind and dharmas not occurring in conjunction with the mind; Mind dharmas and dharmas that are not mind; Dharmas associated with the mind and dharmas unassociated with the mind;

The five dharmas associated with contact and dharmas that are not the five dharmas associated with contact; Sixteen dharmas, the acquisition of which is held in common, and dharmas unassociated with the sixteen dharmas, the acquisition of which is held in common;

Subtle dharmas and coarse dharmas; Dharmas associated with dedication of merit and dharmas not associated with dedication of merit; Good dharmas and dharmas that are not good; Neutral dharmas;

Dharmas severed on the path of seeing the truths; Dharmas severed on the path of meditation; Dharmas that are not severed;

Dharmas of those still in training; Dharmas of those already beyond training; Dharmas neither of those still in training nor of those beyond training; And all of the other incalculably many thousands of myriads of types of dharmas.

In every case one causes all of these dharmas to enter into the gates of emptiness, signlessness, and wishlessness so that they are realized to be uniformly equal and beyond duality. This is accomplished through the power of resolute faith. This is the sixth of the vows. [The Seventh Bodhisattva Vow]

Next, we have the following:

Having vowed to purify the buddha lands, I shall therefore extinguish all the various forms of evil.79 77

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Nāgārjuna's Treatise on the Ten Grounds, Volume I "[The various forms of evil]" refers to killing beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous or lewd speech, greed, anger, wrong livelihood, consumption of intoxicants, and so forth. Wherever evils of these sorts are present, it is these places that are referred to as "impure." Additionally, where a land includes the wretched destinies of the hells, animals, hungry ghosts, and such, these too are deemed to be "impure." Then again, it is also the case that "impurity" refers to circumstances in which beings have become covered over by such qualities as the following: Absence of faith;

Indolence;

Mental scatteredness; Stupidity;

Flattery;

Deviousness;

Miserliness;

Jealousy;

Rage;

Enmity;

Gravely erroneous views; Pride;

Arrogance;

Pride based on estimations of greatness; Pride based on the view of a self; Deviancy-based pride; Feigning uniqueness; Manipulation of feelings of close relationship; Inducement through instigation; Manipulation through praising and blaming; Seeking to gain benefits based on one's benefits;80 Esteeming worldly pleasures; Negligence;

Absence of self-restraint; Abundant desires;

Evil desires;

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Chapter 5. The Explanation of the Vows Deviant types of desire; Sexual misconduct; Failing to acknowledge [one's indebtedness to] one's father or mother, śramaṇas, or brahmans; Failing to practice patience; Breaking with the awesome deportment [required by the monastic moral code];

Making oneself difficult to remonstrate with; Indulging in erroneous forms of initial ideation and secondary mental discursion;

Sensual desire;

Ill will;

[Lethargy and] sleepiness; Agitated excitedness; Or doubtfulness.81 Yet again, "impurity" is present in circumstances where there are manifestations such as the following: Vicious birds and beasts; An abundance of hostile bandits; An absence of water or other things to drink; Hunger;

Famine;

Disasters;

Pestilence;

Terror wrought by humans; Terror wrought by nonhumans; Rebellion from within [the state]; Pillaging invaders from beyond [the borders]; Excessive rains;

Drought;

Distress associated with [societal] decline; Or all of the various sorts of suffering and affliction typical of the ending of minor kalpas.

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Nāgārjuna's Treatise on the Ten Grounds, Volume I Then again, "impurity" is also present in circumstances where beings are beset by manifestations such as: A short life span;

A horribly ugly physical body; Weakness;

An abundance of every sort of worry and suffering; Insufficient courage or ability; An abundance of sickness; Inferior charismatic power; A small retinue;

An evil retinue;

A retinue that is easily brought to ruin; Small residences;

Or weak-willed, base, and deviant mendicants. Also, "impurity" is present wherever there manifest among the householders or renunciates any of the wrong views and wrong practices exemplified by the following: Seng-qu-yu-jia-you-lou-jia kings; Na-bo-luo-ta-pi-qu-na-ping-sha kings; Na-ji-liao ṛṣis;82

Elephant ṛṣis;

Those [whose path is merely] celibacy; Those whose practice is that of "the superior disciple"; The sheepherders;

The "great mind" practitioners; The "patient ones";

The qiao-tan-mo-jiu-lan-to-mo "live ones"; The "deliverers";

The "swimmers";

The po-luo-sha-jia-na-po-luo-duo-she practitioners; The "robe-wearers";

The "robeless ones";

Those wearing leather robes; Those who dress in skins; 80

Chapter 5. The Explanation of the Vows Those who dress in grass; Those who dress in the lower robe; Those who dress in horned-owl feathers; Those who dress in tree bark; Those who wash three times; The "adapters";

Those who serve the king of the Brahma Heaven; Those who serve the kumāra virgins; Those who serve the piśācī ghosts; Those who serve the golden-winged garuḍa bird; Those who serve the gandharvas; Those who serve King Yāma; Those who serve Vaiśravaṇa; Those who serve the guhyapāda vajra spirits; Those who serve the bhūta spirits; Those who serve the dragons; The naked śramaṇas;83

The white-robed śramaṇas;84 The dyed-robe śramaṇas;

The Maskarī Gośālīputra śramaṇas;85 The followers of Piluochizi;86 The followers of Jiazhanyannizi;87 The followers of Saqizhezi;88 Those practicing cow morality; Those practicing deer morality; Those practicing dog morality; Those practicing horse morality; Those practicing elephant morality; Those whose morality consists in begging; Those whose morality is that of the kumāra virgins; Those whose morality is that of devas; Those whose practice is the "superior" precepts; Those whose moral code is defined by indulgence of sexual desire; Those whose moral code is remaining pristinely immaculate; Those who practice the "fire" morality; 81

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Those who declare nirvana to derive from the extinction of visually perceived forms;

Those who declare nirvana to derive from the extinction of sounds; Those who declare nirvana to derive from the extinction of smells; Those who declare nirvana to derive from the extinction of tastes; Those who declare nirvana to derive from the extinction of touchables; Those who declare nirvana to derive from the extinction of initial ideation and mental discursion; Those who declare nirvana to derive from the extinction of joy; Those who declare nirvana to derive from the extinction of pain and pleasure;89

Those who wear the water-robe headdress; Those whose practice is rooted in purity of water; Those whose practice is rooted in purity of food; Those whose practice is rooted in purity of caste; Those who carry about the mortar and pestle; Those who are breakers of rocks; Those who delight in bathing; Those who float and then sink; Those who abide out on the open ground; Those who lie down on sharp thorns; Those of a worldly nature;

Those who are "the Great Ones"; Those whose practice is rooted in the self; Those who posit identity with forms; Those who posit identity with sounds; Those who posit identity with smells; Those who posit identity with tastes; Those who posit identity with touchables; The earth realizers;

The water realizers;

The fire realizers;

The wind realizers;

The space realizers;

The unity realizers;

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Chapter 5. The Explanation of the Vows The transformation realizers; The eye faculty realizers; The ear faculty realizers; The nose faculty realizers; The tongue faculty realizers; The physical body realizers; The mind faculty realizers; The spirit realizers. All such instances of the many different sorts of wrong views and wrong practices on the part of householders and renunciates qualify as "impure." Then again, "impurity" is involved wherever the lands are characterized by the following:

Precipitous terrain; Abysses;

Steep coastlines;

Dense thickets;

Brambles and thorns; Many sorts of obstacles; Lands characterized by dustiness, dirtiness, muddiness, flooding, or quicksand pits;

Fearsome mountains with precipitous terrain and peaks; Twisting defiles;

Deep obstructing inlets; Rows of mountain peaks obstructing travel; Towering cliffs;

Places that are difficult to ascend; Saline waters;

Parched sands;

Terrains marked by stones, rubble, and rocks; The various fruits characterized by merely weak flavor and deficient appearance and fragrance; Unbeneficial herbs and plants possessing only scant and feeble potency; A relative rarity of marvelous forms, sounds, smells, tastes, and touchables;

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Only rare encounters with parks and groves, viewing towers, freely running streams, bathing ponds, small mountains and buttes to ascend for distant views, or other enjoyable places; Provinces, counties, and villages that are not in favorable proximity to each other;

Lands full of desolate hills;

Scant populations;

Cities of inferior character where one frequently encounters povertystricken people bereft of merit; Cities of inferior character;

Very few representatives of governing officialdom, magistrates, high ministers, members of the nobility, leaders among the merchant and professional classes, artists, craftsmen, and scholars; Or extreme difficulties in coming by clothing, bedding, medicines, and conveniences providing enhancement of one's physical existence, and, in instances where they are obtainable, they are not particularly fine. Places such as these qualify as impure. As a general statement, "impurity" is of two types. Those of the first type arise due to the beings' own causes and conditions. Those of the second type arise due to the causes and conditions of the karma of their actions.

In the case of those that arise due to beings' own causes and conditions, this is because of beings' faults and evils.

As regards that type of impurity that arises due to the causes and conditions of the karma of their karmic actions, these originate with the transgressions and evils of karmic actions. These two matters were already discussed earlier on.

Where one transforms these two types of circumstances, then there are beings with meritorious qualities and karmic actions that are meritorious. These two types of meritorious qualities constitute the bases for lands being referred to as "pure."

One should realize that this purifying of the lands is associated with the causes and conditions of bodhisattvas' original vows. Because the bodhisattvas are able to implement immense vigor many ways, what they vow to bring about is itself so measurelessly vast as to be impossible to fully 84

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describe. Consequently we shall now only provide a summary description explaining the main points of the matter. As for the remaining aspects, one should be able to understand them as of essentially the same sort. As for a general description of the characteristics of pure lands, they include:

A bodhisattva who has thoroughly realized anuttarāsamyaksaṃbodhi; The complete presence of the dharmas associated with a buddha's meritorious qualities and powers; The complete presence of the Dharma;

The complete presence of śrāvaka disciples; The completeness of the bodhi tree;

A world that is adorned;

Beings that are well endowed with good fortune; The abundant presence of beings capable of achieving liberation; The gathering of an immense congregation; And completeness in the powers of a buddha. "Thorough realization of bodhi" refers to the presence of ten enhancing factors: First, the abandonment of asceticism.

Second, the absence of weak thoughts of renunciation. Third, the rapid achievement of realization. Fourth, the absence of anything sought from non-Buddhist gurus. Fifth, the complete presence of bodhisattvas. Sixth, the absence of demon adversaries. Seventh, the absence of any of the entangling difficulties. Eighth, the presence of immense deva congregations. Ninth, the complete presence of rarely encountered phenomena. And tenth, its occurrence at the perfect time. "Abandonment of ascetic practices" means that, when the bodhisattva leaves the home life for the sake of realizing anuttarāsamyaksaṃbodhi, he does not undertake ascetic practices.90 In particular, this refers to practices such as going four days, six days, eight days, a half month, or even a month during which one eats as little as a single sesame seed, a single rice grain, or a single piece of fruit, drinks only water, or only ingests subtle energy. He does 85

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not resort to ascetic practices of this sort in striving to reach enlightenment. He sits peacefully in the bodhimaṇḍa and thereby realizes buddhahood. "Absence of weak thoughts of renunciation" means that, when a bodhisattva is able to bring forth even a minor thought of renunciation, he immediately abandons the home life. "Rapid achievement of realization" means that, once the bodhisattva has left the home life, he soon reaches anuttarāsamyaksaṃbodhi. "Refraining from seeking anything from non-Buddhist gurus" means that, once the bodhisattva has left behind the home life, even if there is a great non-Buddhist guru, one who has become very famous, still, he does not go to consult him, inquiring, "What dharma is it that you proclaim? What topics do you discuss? What is it that you set forth as beneficial?" Nor does he wander off in any of the four directions searching out [such gurus]. "The complete presence of bodhisattvas" means that, when the bodhisattva is on the verge of realizing buddhahood, all of the bodhisattvas throughout the great trichiliocosm as well as the bodhisattvas from other regions—they each take up offerings and they all come and surround him. Then, having waited until that buddha has realized buddhahood and emanated great radiance, they each present their offerings. They have heard the Dharma from the buddhas, have all become irreversible on the path, and have reached the stage of having but one life remaining prior to realizing buddhahood. "Absence of demon adversaries" means that, when that bodhisattva is about to achieve buddhahood, there are no armies of Māra able to come forth and destroy him.

As for there being "the absence of any entangling difficulties," when the bodhisattva is about to attain the realization of buddhahood, there is not even the most infinitesimally minor degree of affliction that enters his mind.91 As for there being "immense congregations that convene," when the bodhisattva is about to gain buddhahood, the devas from the Heaven of the Four Heavenly Kings, the devas from Trāyastriṃśa Heaven, and the devas from Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, Brahma Heaven, and the others up to and including Akaniṣṭha Heaven—these, together with the dragons, the spirits, the yakṣas, the gandharvas, the asuras, the garuḍas, the kiṃnaras, the mahoragas, and all of the other sorts of spirits from all of the immeasurably many worlds throughout 86

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the ten directions—each of them takes up the most superior and marvelous of offerings and comes forth to make offerings to the bodhisattva. It is this that constitutes the convening of an immense congregation. Then again, the śrāvaka disciples explain that, when all the devas abiding in ten world systems come forth, it is this that constitutes an immense congregation of devas.

As for there being "the complete presence of rarely encountered phenomena,"92 when the Bodhisattva realizes buddhahood, rarely encountered phenomena occur: The earth moves and shakes in six ways; throughout the worlds of the ten directions' countless great trichiliocosms, all of the māras' palaces deteriorate and no longer shine forth with radiance; the countless Sumeru mountains shake; the measurelessly vast seas are all roiled; throughout all worlds, the blossoms bloom out of season; a rain of powdered sandalwood incense descends; and there is a rain of the most renowned celestial flower blossoms.

As for "it occurs at a perfect time," this refers to a time when there is no pestilence, famine, war, or fleeing refugees. It is free of torrential rains and flooding. There are never any disasters. All the kings and other [authorities] govern in accordance with the Dharma. The people are at peace and their lives are long. There are no enemy insurgents, terrible birds and beasts, poisonous insects, or ghosts and spirits that harass and harm beings. As for [complete presence of the dharmas associated with] "a buddha's meritorious qualities and powers," the awesome powers, meritorious qualities, wisdom, and immeasurably many profound dharmas of the buddhas of the past, present, and future are the same and no different. There are only [distinctions] in accordance with the causes and conditions of each buddha's original vows. Thus, in some cases, he may possess an immeasurably long life span. In other cases, if one but sees him, one immediately gains the stage of certainty. Or it may be that, upon hearing his name, one also becomes able in that way to gain the stage of certainty. Or it may be that when women see him, they are able to immediately gain the body of a man. Or it may be that on hearing his name, they are immediately able to transform that woman's body. It may be as well that, upon hearing his name, they are immediately able to go off to rebirth [in accordance with their wishes]. 87

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In some cases, he has measureless radiance that, when beings encounter it, they leave behind all impeding hindrances. In some cases, due to encountering such light, beings immediately enter the stage of certainty. It may also happen that, on encountering such light, they extinguish all suffering and afflictions.

As for the possession of "an immeasurably long life span," it may be that his life span extends in its duration to immeasurably many kalpas beyond counting, extending for a kalpa, a hundred kalpas, a thousand kalpas, a myriad kalpas, a koṭi of kalpas, or even a hundred thousand myriads of koṭis of nayutas of asaṃkhyeyas of kalpas. He may abide for such a long time in order to benefit beings and because of his pity for beings. Although all buddhas possess the power to extend their life spans for an immeasurably long time, due to differences in their original vows, there are those who do dwell in the world for a long time and those who do not dwell in the world for a long time.

As for "being able to gain the stage of certainty on seeing [a buddha]," there are beings who, upon seeing a buddha, become immediately able to dwell on the ground of the avaivartika's [irreversibility] with respect to the attainment of anuttarāsamyaksaṃbodhi. How is this the case? It is because, when these beings see the body of a buddha, their minds are filled with great delight, joy, and pure happiness. Their minds immediately become focused and acquire a bodhisattva samādhi of this sort. Due to the power of this samādhi, they achieve a penetrating understanding of the true character of all dharmas. They then become able to immediately enter the ground of certainty with respect to the attainment of anuttarāsamyaksaṃbodhi. Due to their resolute intentions that have persisted during the long night [of previous lifetimes], beings of this sort have planted those roots of goodness whereby, upon seeing a buddha, they enter the stage of certainty. This is because they have taken the mind of great compassion as foremost, because their goodness is sublime and pure, because they have sought to achieve a penetrating understanding of all the dharmas of a buddha, because they have sought to liberate all beings, and because the time has arrived for the perfection of these roots of goodness that they therefore succeed in meeting this buddha. Additionally, it is due to the particular causes and conditions of that buddha's original vows. It is because of the coming together of these two factors that this circumstance is then able to occur. 88

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As for "entering the stage of certainty upon hearing the name of a buddha," a buddha may have made an original vow, declaring, "If there be anyone who so much as hears my name, then he shall immediately enter the stage of certainty." Hence, just as with the case of seeing a buddha, so too it is in this case of hearing a buddha's name.

As for a woman "being able to transform the woman's body as a result of having seen a buddha," if there be someone who singlemindedly wishes to change away from her female form and who has herself developed a profound renunciation for the troubles it involves, and who, based on the power of resolute faith, has vowed to seek instead the physical form of a male—when a woman of this sort succeeds in seeing such a buddha, she immediately transforms and leaves behind the female body. In the event that a woman does not have karmic causal conditions of this sort and also has not yet exhausted the karma that brings about birth in a female body, she will remain unable to encounter a buddha of this sort. As for a woman "being able to transform and leave behind the female form upon hearing the name" of a given buddha, the causal conditions for this are just as explained with regard to achieving this by seeing a buddha. As for "being enabled to go forth to rebirth" upon hearing the name of a buddha, if a person is possessed of much power arising from his resolute faith, if his roots of goodness have become completely developed, and if his karmic obstacles have already become exhausted, where this corresponds to the causes and conditions of the original vows of buddhas, when such a person hears the name of one of these buddhas, he will then be able to go forth to rebirth [in accordance with his wishes].

As for "measureless light," the illumination from the light of all buddhas is such that the distance it reaches accords with their wishes. The "measureless light" we speak of here is the illumination that they always emanate. Their always-emanated illumination is not limited to any given number of yojanas of distance whereby one might say of it that it extends universally in the eastern direction a given number of hundreds of thousands of myriads of koṭis of yojanas. It is not even amenable to calculation. This applies as well to its reach to the south, west, north, the four midpoints, the zenith, and the nadir. One may only know of it that it is measureless and no one knows its bounds.

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As for "becoming able to get rid of all hindrances due to encountering this light," this is an effect brought about by the power of the original vows made by buddhas. Sensual desire, ill will, lethargy and sleepiness, excitedness and regretfulness, and doubtfulness—one gets rid of these hindrances. When beings encounter such light, they immediately become able to abide in mindfulness of the Buddha. Due to this mindfulness of the Buddha, they then become mindful of the Dharma. Due to becoming mindful of the Dharma, they then become able to rid themselves of these hindrances. When it is said that the contact of such illumination with the body brings about "the extinguishing of suffering and affliction," this refers to instances in which beings who have descended into the hell realms, animal realms, hungry ghost realms, and other nonhuman realms undergo the manifold sufferings and afflictions characteristic of these realms. Due to the power produced by a buddha's original vows and spiritual superknowledges, when that buddha's light touches their bodies, they immediately become able to abandon such sufferings.

As for there being "the complete presence of the Dharma," there is the complete presence of the Dharma of all buddhas. There is no such thing as [there being buddhas who] completely possess it as opposed to those who do not completely possess it. Because all buddhas are identical as regards the Dharma that they proclaim, the Dharma of each of them is therefore perfectly complete. It is solely a function of the causal conditions specific to their original vows that there are differences whereby their Dharma may remain for a long time or not remain for a long time. That's all. What is meant by "the complete presence of the Dharma"? [When it is completely present], the Dharma includes:

Concise explanations;

Extensive explanations;

Explanations that are both concise and extensive;

Complete presence of the śrāvaka disciple vehicle;

Complete presence of the pratyekabuddha vehicle;

Complete presence of the Great Vehicle;

Protection by the power of the spiritual superknowledges; Prevention of ruination by non-Buddhist traditions;

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Invulnerability to destruction by māras;

And long endurance in the world.

In "concise explanations" one uses but a few words and phrases that embrace an abundance of meanings. When those with sharp faculties hear it, they immediately become awakened.

In "extensive explanations," for the sake of those with dull faculties or those who delight in making distinctions, one presents a lengthy explanation of all of the causes and conditions associated with a single matter or single meaning.

In "explanations that are both concise and extensive," one both uses single statements to comprehensively include a wide range of meanings and also uses many different explanations to spread forth [the nuances of] a single meaning.

As for "complete presence of the śrāvaka disciple vehicle, complete presence of the pratyekabuddha vehicle, and complete presence of the Great Vehicle," these are matters that shall be extensively discussed later on. "Protection by the power of the spiritual superknowledges" refers to the use of the Buddha's spiritual powers in providing his protective mindfulness of this Dharma and it also refers to its being sealed with the seal of the buddhas.

"The seal of the buddhas" refers to [the Dharma's] association with the four great causal factors and its abandonment of the four black causes. "Prevention of ruination by non-Buddhist traditions" refers to [the Dharma's countering of] all the deviant views of non-Buddhist śramaṇas, brahmans, and treatise masters by presenting [correct] teachings on arising, passing away, enjoyment, danger, and escape.93

Additionally, it refers to instigating awareness of all forms of goodness and explaining the causes and conditions that could bring about their ruination. As for "invulnerability to destruction by māras," because the buddhas possess a measureless and boundless number of meritorious qualities, wisdom, skillful means, and the powers of the spiritual superknowledges, even though māras are themselves possessed of powers, they still cannot destroy [the Dharma].

It is also because of the powers possessed by the bodhisattvas that the māras cannot destroy [the Dharma].

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As for the Dharma's "long endurance," it may even be for so long as an entire kalpa or somewhat less than an entire kalpa, and in fact it may even extend for even longer to a hundred kalpas, a thousand kalpas, a myriad kalpas, ten myriads of kalpas, a hundred myriads of kalpas, a thousand myriads of kalpas, a myriad myriads of kalpas, for an immeasurable number of thousands of myriads of koṭis of nayutas of asaṃkhyeyas of kalpas, and so forth on up to a measureless and boundless number of kalpas during which it continues to endure.

As for "the complete presence of the śrāvaka disciple [vehicle]," all buddhas are attended by a perfectly complete śrāvaka disciple sangha. The fact that there are a lesser or greater number of distinctions between one instance and another instance is solely a reflection of the original vows of each respective buddha.

What then is it that is meant here by "complete presence"? This is to say that the Tathāgata's śrāvaka disciple congregation is perfectly complete as regards observance of the moral prohibitions and accomplishment in the dhyāna absorptions, wisdom, liberation, and the knowledge and vision of liberation. They are identical in their equality, are pure, and are all possessed of sharp faculties. They benefit the bodhisattvas and are possessed of physical forms that are dignified and pure. "Completeness in the observance of the moral prohibitions" means that they have abandoned any killing of beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous or lewd speech, consumption of intoxicants, wrong livelihood, and all of the other sorts of evil dharmas. Moreover, they have abandoned whatever is restricted by the Vinaya and they are also able to completely develop their observance of the moral precepts so that is free of the contaminants. As for "completeness in the dhyāna absorptions," this refers to such accomplishments as acquisition of the four dhyānas, the four immeasurable minds, the four formless absorptions, the eight liberations (aṣṭā vimokṣa),94 [otherwise known as] the eight abandonments, the eight bases of mastery (abhibhvāyatana), and the ten universal meditation bases (daśa kṛtsnāyatana)95 as well as the acquisition of the dhyāna absorptions free of the contaminants.

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"Completeness in wisdom" refers to bringing the four types of wisdom to completion: that which arises through extensive learning; that which arises through meditative reflection; that which arises through cultivation and accumulation; and that which arises as the result of the karmic causes and conditions of previous lives.

"Completeness in liberation" refers to having gained liberation from all afflictions. Additionally, it refers to becoming liberated from all the hindrances.

In "completeness in the knowledge and vision of liberation," "knowledge" refers to the cognitive awareness of phenomena whereas "vision" refers to a complete understanding of those matters. Thus, in one's liberation, one gains a complete and utter knowledge and vision that is entirely free of doubts. Then again, one may also explain that "knowledge" refers to the knowledge of the destruction [of the contaminants], whereas "vision" refers to the seeing of the four truths.

As for "identical in their equality," all those who attain the fruit of a stream-enterer are entirely equal. So too, all those [who attain the higher fruits of the path] on up to arhatship are just the same. "Purity" refers to having completely developed the three types of purity, namely purity in physical actions, purity in verbal actions, and purity in mental actions.

"Sharp wisdom"96 means that, when one merely hears a few words, one is able to gain a vast understanding through which one penetrates a meaning's import. Thus one is able to provide extensive presentations of concise [teachings], is able to provide concise presentations of extensive [teachings], and in an instance where the principle is subtle and obscure, one is able to render it easily understandable.

As for "benefiting the bodhisattvas," they remain mindful of the bodhisattvas, including even those who have only initially produced the resolve, and have no slighting arrogance toward them, this because they have a deep affection and respect for them. They always provide instruction in [the distinctions] between good and bad and explain for them the causes and conditions of the buddha path's skillful means. As for their having "physical forms that are dignified and pure," this means their bodies have an especially fine presence and their appearance 33c

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is complete with the major marks and secondary characteristic signs. Consequently, those who observe them are filled with delight in the same way as when they behold a pratyekabuddha. Thus, in their walking forth, their advancing, stopping, sitting, lying down, sleeping, awakening, partaking of food and drink, bathing, donning the robe, and holding the bowl, their awesome deportment accords with the correct sequence and remains free of any defects or omissions. Thus, when a person observes this, his mind is then purified.

As for "completeness of the bodhi tree," the rest of all the great trees there such as the śāla tree, the tāla tree, the tiluojia tree, the duomoluo tree, the poqiuluo tree, the campaka tree, the aśoka tree, the suohejialuo tree, the fennamo tree, the namo tree, the nāga tree, the śirīṣa tree, the niequtuo tree, the āśvattha tree, the bolecha tree, the uḍumbara tree, and so forth—no matter which of these great trees we speak of, when growing out on level land, they are tall, broad, perfect in the growth of their roots, trunk, branches, and leaves, and are perfect in their luster and luxuriant fullness. The coloration of their blossoms is fresh, bright, and free of any defects from damage. His [bodhi] tree rises to a height of fifty yojanas. It is perfectly erect and level. It is lustrously smooth and free of any contorted branches. Its bark is fine and soft and its coloration is white, fresh, and clean. It has no thorns and is free of any internal decay. Additionally, it is not hollow and is free of any injury or gnawing by insects. Its roots are deep in their penetration, solid, and orderly in their interwoven plaiting. Its flowers gracefully adorn it, just as when one is graced by a floral garland and gemstone necklace. Its branches and leaves are luxuriant and full in their growth and are comparable to a circular pavilion in their shape. It is orderly and sequential in the way that it spreads out and, in its gracefulness, it is more distinctive than anything made by man. Its leaves are green and fresh and comparable in color to jewels. Its branches are free of any distorting crisscrossing, yellowness caused by withering, or dried-out leaves, and it has no insects such as moths,97 mosquitoes, midges, horseflies, or ants.

The ground below is pure and spread with golden sands. It emanates all manner of illumination and sends forth shining brightness all around. Sandalwood-scented waters are sprinkled over its grounds that are themselves level, soft, cool, and pleasing. Fine powder of oxhead sandalwood is spread 94

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over it. The devas always rain down māndārava flowers. The fragrance of burning aloe wood incense wafts all about. Five-colored celestial banners are suspended at intermittent intervals. A subtle breeze gently moves them, causing them to ripple and flutter in response to it. Birds and animals quietly roam about off to the sides, making no sounds.

To its left and right, devas are always sprinkling down flowers of the many marvelous and varied colors that naturally intersperse as they descend like strands of jewels like the golden flower garlands worn on the bodies of the dragons. A jeweled net hangs down from the larger branches on all four sides. The many sorts of jewels adorn it, making it appear like a purple-golden mountain. It stands there in awe-inspiring grandeur, distinctive and sublime, like Indra's canopy.

This is an effect brought about as a result of the Bodhisattva's hundreds of thousands of myriads of koṭis of asaṃkhyeyas of kalpas of cultivating and accumulating meritorious qualities deriving from the practice of goodness. The many different sorts of marvelous jewels have been used to create the appearance of the king of lions. On the crowns of four lions, there rests a broad and grand jeweled platform cushioned with celestial tapestries. The devas from the Heaven of the Four Heavenly Kings, Trāyastriṃśa Heaven, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, Brahma Heaven, and so forth all the way up to Akaniṣṭha Heaven— all of them appear riding along in their palaces composed of the many sorts of precious jewels consisting of such jewels as lapis lazuli, musāra-galva, carnelian, mahānīla sapphires, indranīla sapphires, vajra, and sphaṭika. They emanate an incomparable colored light that illuminates even to a great distance. They all assemble at the bejeweled tree, circumambulating it and presenting offerings.

Additionally, in accordance with their original vows, all of the congregations of bodhisattvas from the countless worlds throughout the ten directions, having prepared in abundance all of the various sorts of offerings, rain down the many sorts of precious gifts, including flowers, incense, banners, canopies, the many different sorts of music, and other such offerings. This is what is meant by "completeness of the bodhi tree."

As for "a world that is adorned," the bodhisattvas contemplate the most marvelous among all the pure lands throughout the ten directions and then 95

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make a great vow, "The land that I acquire through the cultivation of meritorious qualities shall even be superior to these. It shall be foremost and incomparable."

As for "the beings being well-endowed with good fortune,"98 the beings there are fine in appearance, free of any sort of physical afflictions or calamities, and are not troubled by aging and sickness. Their life spans extend for a measureless number of asaṃkhyeyas of kalpas. In all cases, they are born there through transformation. Their bodies are free of the many sorts of defilement. They are possessed of the thirty-two major marks. They radiate measureless light. Their afflictions are merely subtle and slight and they are easily taught and led across to liberation.

As for being "complete in those capable of achieving liberation," during but a single sitting in which he teaches the Dharma, beings as numerous as the sands of the Ganges all simultaneously attain liberation. [This may be contrasted with the circumstance of] other buddhas for whom, in a single instance of proclaiming Dharma, they bring one or two people across to liberation. These beings have all planted roots of goodness in previous lives. Their fetters are but slight and scant, so much so that, when hearing an explanation, they awaken immediately.

As for "the gathering of an immense congregation," there are buddhas whose great assemblies fill up an area one yojana across, or in some cases, ten yojanas, or in some cases a hundred thousand myriads of koṭis of yojanas, or in some cases, they fill the worlds of an entire great trichiliocosm. As for the "immense congregation" referred to here, it is one equal in scope to world systems as numerous as the sands in all the Ganges Rivers throughout the ten directions. This is what constitutes "an immense congregation." Moreover, the people in his assembly are only those who have accumulated merit. Also included in the congregations are all the devas, the beings in the eight divisions [of ghosts and spirits], and the bodhisattvas from the first through the tenth grounds. They have all come together there, with the sole exception of the buddhas themselves.

"Completeness in the powers of a buddha" refers to the forty dharmas exclusive to the buddhas that all buddhas practice. For each and every one of these dharmas, the places in which they have been practiced are all measurelessly and boundlessly many. This is the seventh vow. 96

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[The Eighth Bodhisattva Vow]

Next, we have:

When joining together with others in doing any single endeavor, I vow that there will be no enmity or contentiousness.99 In all merit-generating deeds a bodhisattva does, whether it be through the practice of giving, upholding moral precepts, patience, vigor, dhyāna meditation, or wisdom, whether it be through the four bases of meritorious qualities consisting of truth, relinquishment, quiescence, and wisdom, or whether it be through other endeavors in which, due to one's great vows, one pursues the attainment of buddhahood, one should make this vow: "In circumstances where others join with me in practicing the six pāramitās or the four bases of meritorious qualities, doing so with the aim of attaining buddhahood, I vow that I shall not create enmity or contention with others over the causes and conditions involved in such creation of merit." Why? The wise say that, among those jointly carrying out a single endeavor, the signs of enmity may develop. So, too, these sorts of circumstances appear in the world even now. It is in order to do away with such transgressions as these that one brings forth this great vow. This is the eighth vow. [The Ninth Bodhisattva Vow]

Next, we have:

I vow to practice the bodhisattva path

And set turning the irreversible wheel,

Thereby enabling the dispelling of all afflictions

And the entry into faith that is pure.100

"The wheel" is a reference to the wheel of Dharma. That it is "irreversible" signifies that there is no one who is able to interfere [with its continuing to turn]. The bodhisattva should bring forth a vow such as this: "I shall practice the path just as it has been taught and will certainly set turning the irreversible wheel of Dharma. I shall turn this wheel of Dharma to dispel beings' afflictions born of the three poisons, to cause them to turn away from samsara and enter the domain of the Buddha, Dharma, and Sangha, and to 97

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cause them to accomplish their own purification through [the teaching of] suffering, origination, cessation, and the path." This is the ninth vow. [The Tenth Bodhisattva Vow]

Next, we have:

I vow that, in all worlds,

I shall manifest the realization of bodhi.101

In whichever worlds that are appropriate as places for the appearance of the works of a buddha, one manifests the realization of anuttarāsamyaksaṃbodhi in all of them, doing so for the sake of bringing peace and happiness to all beings and for the sake of leading all beings to nirvana. It is due to the greatness of anuttarāsamyaksaṃbodhi that its attainment is the only one [of a buddha's deeds] that is mentioned here. As for all the other deeds including entering the womb, taking birth, growing up in the home, leaving behind the home life, taking on the moral precepts, taking up the practice of austerities, conquering Māra's demon hordes, accepting the entreaties of the Brahma Heaven King, turning the wheel of Dharma, assembling an immense congregation, liberating beings on a vast scale, displaying great spiritual powers, and manifesting the great passing into final nirvana, one should accomplish all such deeds as these in this same way. One knows from this that, where one possesses immeasurable powers such as these whereby one is capable of benefiting an incalculable and boundless number of beings, one should not merely manifest the realization of buddhahood in but a single land. There are those who state that, within a single buddha's domain consisting of the four continents, it is the entirety of the continent of Jambudvīpa that constitutes that single buddha's buddha land and anything beyond that is a matter comprehensible only to a buddha. However, this is not actually the case. This is the tenth vow. Next, we have:

For all such bodhisattvas as these,

It is the ten great vows that are foremost.

They are as vast as empty space

And exhaust even the bounds of the future.

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This extends to all of their other measurelessly many vows As well as to their distinguishing and explanation of each of them. "Vows" is a reference to what the mind wishes for and what it is determined to definitely achieve. "Ten" is a reference to the existence of ten such gateways.

"They are as vast as empty space" refers to the fact that the regions taken as the objective focus of the vows are equal in their extensiveness to all of empty space. The scope of the vows is so very vast as this. "Exhausting even the bounds of the future" means that the length of time during which these vows shall abide will exhaust the bounds of the future births and deaths of all beings.

There are others who claim that anuttarāsamyaksaṃbodhi itself is what sets the bounds of future births and deaths. Or they may assert that, when buddhas enter the nirvana without residue, it is this that constitutes the bounds of future births and death. Or they may say that, although the bodhisattva's vows may be endless, in fact, they end with the realization of buddhahood.

All of the great bodhisattvas throughout the worlds of the ten directions have made these vows. "All of their other measurelessly many vows" refers to the fact that, because all bodhisattvas perfect measurelessly many rare meritorious qualities, one could never exhaustively describe all the vows that they have made.

Next, we have:

As the bodhisattva makes ten great vows such as these, [He does so in ways by which] they are ultimately enduring. These ten great vows have ten ways in which they are caused to be ultimately enduring. Question: What then are those ten ways?

Response:

They are made until the end of realms of beings, of realms of worlds, Of realms of empty space, of the Dharma realm,

Of the realm of nirvana, of the realms in which buddhas are born, 99

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Nāgārjuna's Treatise on the Ten Grounds, Volume I Of the realms of all buddhas' knowledge—102 Until the end of anything taken as an object of mind, The end of the knowledge associated with buddhas' range of actions, And of the permutations of their knowledge of worldly dharmas. These are the ten ways they are ultimately enduring. [Hence these vows are made]:

First, until the end of the realms of beings; Second, until the end of the realms of worlds; Third, until the end of the realms of empty space; Fourth, until the end of the Dharma realm; Fifth, until the end of the realm of nirvana; Sixth, until the end of the realms in which buddhas are born; Seventh, until the end of the realms of all buddhas' knowledge; Eighth, until the end of everything that can be taken as an object of mind;

Ninth, until the end of the knowledge associated with all buddhas' range of actions;103

And tenth, until the end of the permutations of their knowledge of worldly dharmas.

These are the ten ways they are ultimately enduring. Question: You speak of an ultimate "end." What is it that constitutes an ultimate "end"? You should distinguish what is meant by this. Response:

If the realms of beings were to come to an end, Only then would my vows also come to an end. Just as it is with the ending of beings and the other things, So too it is with the ending of these vows. The meaning of "end" then is that there is no end, Hence my roots of goodness are endless. As for "if the realms of beings were to come to an end," this is to say: "If all beings became entirely extinct, my vows should then also cease." Thus, if even the realms of the world were to come to an end, if even the realms of 100

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empty space were to come to an end, if even the Dharma realm were to come to an end, if even the realm of nirvana were to come to an end, if even the realms in which buddhas are born were to come to an end, if even the realms of all buddhas'104 knowledge were to come to an end, if even the realms of conditions taken by all beings as objects of mind were to come to an end, if even the realms of the knowledge that fathoms the Buddha's Dharma were to come to an end, and if even the permutations of worlds, permutations of dharmas, and permutations of knowledge were to come to an end, then and only then would my ten vows finally come to an end.

However, as a matter of fact, these ten phenomena consisting of "the realms of beings" and so forth will never come to an end. Hence my merit and roots of goodness will never come to an end and will never cease. As for the meaning of "will not cease," it refers to never ceasing even after a period of time that is immeasurable, boundless, inconceivable, and beyond calculation. It is because, throughout the ten directions, worlds of the sort that exist in this great trichiliocosm are measurelessly, boundlessly, and incalculably numerous that worlds are said to be boundless. It is because the beings within all of these worlds' three realms of existence and six rebirth destinies are boundlessly numerous that the realms of beings are said to be boundlessly many.

It is because the realms of the two types of empty space both within and beyond all these worlds are boundless that we refer here to the boundlessness of the realms of empty space.

It is because of the boundlessness of the conditioned dharmas contained within all these worlds' desire realms, form realms, formless realms, and uncontaminated realms that we refer here to the boundlessness of the Dharma realm.

Even if all beings attained nirvana, still the realm of nirvana would neither increase nor decrease. Therefore the realm of nirvana is boundless. Because the buddhas of the past throughout the ten directions were immeasurably and boundlessly many, because the buddhas of the present throughout the ten directions are immeasurably and boundlessly many, and because the buddhas of the future throughout the ten directions will be immeasurably and boundlessly many, the realms into which buddhas are born are therefore boundlessly many.

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Because the buddhas' knowledge is measurelessly vast, indescribable, immeasurable, unequaled, equal to the unequaled, unrivaled, and incomparable, therefore the realms of all buddhas' knowledge are also measureless and boundless. This is just as stated by the Buddha when he told Ānanda, "The knowledge possessed by these śrāvaka disciples and by all buddhas is measureless." Therefore the realms of the knowledge possessed by the buddhas are measureless and boundless.

The mind states produced by each and every one of all beings throughout the past were measurelessly and boundlessly many. All of these mind states had corresponding objective conditions serving as the bases of their arising. So too shall this be so of the mind states produced by the beings of the future. So too, the mind states produced by all the beings of the present era are measurelessly and boundlessly many. In every case, they have corresponding objective conditions that serve as the bases of their arising. Therefore the objective conditions taken as the object of those mind states are themselves also measurelessly and boundlessly many.

As for the powers of all buddhas, briefly speaking, they are manifested in the forty dharmas exclusive [to buddhas]. As for these forty exclusive dharmas, the range of implementation of each and every one of these dharmas is measureless and boundless. Because their range of implementation is measureless and boundless, so too then, their corresponding knowledge is also measureless and boundless. It is for this reason that it is stated here that the knowledge associated with the range of all buddhas' actions is itself measureless and boundless.

As for the permutations of worlds, the permutations of dharmas, and the permutations of wisdom, this "permutation" is a designation used to refer to the fact that each of these dharmas has transformational permutations. As for the reference here to "worlds," worlds are of two types, namely the world that consists of lands and the world that consists of beings themselves. We speak here of the world of beings wherein all buddhas as well as all bodhisattvas guide beings by using the power of a measureless and boundless number of skillful means.

"Permutations of dharmas" refers to the use of measurelessly and boundlessly voluminous roots of goodness and merit in gathering together and acquiring all dharmas of a buddha.

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As for "permutations of knowledge," one uses an incalculable number of good dharmas associated with the six pāramitās and the ten grounds to gather together and acquire the knowledge of a buddha. Hence the permutations of knowledge are boundless. Because these three factors [of worlds, dharmas, and knowledge] are the same in their involvement of transformational permutations, they are therefore gathered together in a single pledge. Because each and every [one of the ten great] vows of this bodhisattva is firm and solid, he establishes [for each of them] these ten pledges of endless duration, declaring those vows to be as spatially vast as empty space and as long-enduring as the bounds of future time. It is in this way that, using these condensed discussions and extensive discussions, we come to the end of this explanation of these ten vows' ultimately enduring duration. 103