Nagarjuna’s Treatise on the Ten Grounds Volume I

Chapter 6

On Producing

the Bodhi Resolve

Question: The initial production of the resolve [to attain buddhahood] is the root of all vows. What then is meant by this "initial production of resolve"? Response:

The initial resolve to attain bodhi

May involve three reasons or four reasons. When beings initially produce the resolve to attain bodhi, this may find its origin in [one of] three reasons or else in [one of] four reasons.105 Thus, when one combines them, there are a total of seven causes and conditions associated with producing the resolve to attain anuttarāsamyaksaṃbodhi. Question: What then are those seven? Response:

In the case of the first, a tathāgata May influence one to bring forth the resolve to attain bodhi. As for the second, observing that the Dharma is about to be destroyed,

One produces the resolve in order to guard and protect it. In the case of the third, with respect to beings, One feels great compassion for them and thus produces the resolve. As for the fourth, there may be a bodhisattva Who instructs one in the production of the resolve to attain bodhi. In the case of the fifth, one may observe the conduct of a bodhisattva And also then consequently produce the resolve. Or, alternatively, following upon an act of giving, One may produce the resolve to attain bodhi [based on that]. 105

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That one produces the resolve to attain bodhi. In the case where a buddha "influences one to bring forth the resolve," a buddha uses the buddha eye to observe beings. He may then realize that a person's roots of goodness have become so completely ripe that he is capable of taking on this endeavor and that he will be able to realize anuttarāsamyaksaṃbodhi. For a person such as this, the Buddha instructs him and enjoins him to bring forth the resolve, saying to him, "Son of good family, come forth. You may now bring forth that resolve by which you should bring suffering and afflicted beings across to liberation." Or then again there may be a person born into a dreadful era who, on observing that the Dharma is on the verge of destruction, then, for the sake of protecting it, brings forth the resolve, reflecting as follows, "Alas! From a time in the past an immeasurable and boundless number of hundreds of thousands of myriads of kotīs of asaṃkhyeyas of kalpas ago on forth to the very present, there has only been:

A single person;

On two bases;

Whose practice has transcended the three realms; Who has served as the great guide to the four truths of the āryas; Who is that one who has known the fivefold treasury of Dharma; Who has gained liberation from the six destinies of rebirth; Who has taken possession of the great jewel of the seven kinds of right Dharma;106

Who has deeply practiced the eight liberations; Who uses the nine categories of sutra text in teaching; Who has taken possession of the ten great powers; Who has described the eleven kinds of meritorious qualities;107 Who has skillfully set forth the continuous cycle of the twelve causes and conditions;

Who has explained the thirteen dharmas assisting realization of the path of the āryas;

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Who has taken possession of the great jewel of the fourteen factors fundamental to awakening;

Who has dispelled the fifteen kinds of craving;

Who has both attained the realization of the sixteen mind states involved in unimpeded liberation and has also extricated beings from the sixteen kinds of hells;

Who has also mastered the seventeen physical dharmas;108 Who has completely perfected the eighteen dharmas exclusive [to the buddhas];

Who has skillfully distinguished the nineteen stations of persons who have gained the fruits [of the path];

And who has well known and distinguished the twenty kinds of faculties [consisting of five each] for those still in training, the arhats, the pratyekabuddhas, and all buddhas.109

"This greatly compassionate one, this great lord of generals, this great lord of assemblies, this great king of physicians, this great guide, this great captain of the ship—only after a very long time then acquired this Dharma, and only after cultivating those ascetic practices so difficult to practice then acquired this Dharma. But now, it is on the verge of destruction. I should bring forth the resolve to attain anuttarāsamyaksaṃbodhi, should plant thick roots of goodness, should thus attain buddhahood, and thus should cause the Dharma to abide for a long time, enduring even for countless asaṃkhyeyas of kalpas." [Of this same sort are those who], while cultivating the bodhisattva path, strive with diligence and vigor to guard and uphold the Dharma of the incalculably many buddhas. Or, alternatively, there may be those who observe: That beings, beset as they are by bitter afflictions, are pitiful; That they have no one to rescue them, no refuge, and no one on whom they can rely;

That they flow along in samsara's dangerous and difficult wretched destinies;

That they are afflicted by great enemies, by all manner of fearsome insects and animals, by the terrors involved in births and deaths, by all manner of fearsome ghosts, and so forth;

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That they are always beset by the piercing thorns of worry, sadness, pain, and distress;

That they fall into the deep pit of [sufferings associated with] separation from those they love and encounters with those they detest; That the waters of joy and happiness are only very rarely encountered; That they travel alone in the midst of intense cold and intense heat; That they are stranded without shade in the vast wilderness and find it difficult to make their way across to liberation;

That beings in the midst of all this are possessed by every sort of terror and fear; And that they have no one to rescue them, protect them, or serve as guides for them.

Having observed that beings have entered in this manner into the dangerous and wretched destinies involved in samsara, that they undergo all manner of suffering and affliction, such a person, because of the great compassion, may then bring forth the resolve to attain anuttarāsamyaksaṃbodhi and may then proclaim, "I shall become a rescuer for those who have no one to rescue them. I shall become a refuge for those who have no refuge. I will become a support for those with no one to rely on.

"Once I have gained liberation, I shall strive to liberate other beings as well. Once I have gained liberation, I shall then also liberate these beings. Once I have gained peace, I shall also bring peace to other beings." Then again, there are also those persons who need only hear of this matter from others and then, due to thoughts of resolute belief,110 and other such factors, they produce the resolve to achieve the unsurpassable enlightenment and reflect, "By always111 and ceaselessly cultivating wholesome dharmas, I may reach the stage of certainty and realize the unproduced-dharmas patience.112 Due to accumulating all manner of merit and due to the ripening of roots of goodness, I may then encounter buddhas or may encounter great bodhisattvas who are able to know the relative acuity or dullness of beings' faculties, are able to know from root to branch their deep-seated inclinations and the differences in their individual natures and aspirations, who thoroughly understand the use of skillful means, and who are under the protection of the prajñā-pāramitā.

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"Those [beings such as these] who are able to carry on the works of a buddha will realize that I have brought forth the vow. Then, because of the ripening of my roots of goodness, they may influence me to abide in the stage of certainty or the unproduced-dharmas patience."113 These bodhisattvas [to which he refers] are those who abide on the seventh, eighth, ninth, or tenth bodhisattva grounds. They are those who, like a buddha, thoroughly know the strengths of beings' minds and thereby teach them to produce the resolve.

But it is not solely through their possession of resolute belief and other such factors that they are taught to bring forth the resolve. In addition, there are those persons who [bring forth the resolve] by observing other bodhisattvas practicing the path, cultivating all manner of roots of goodness, proceeding under the protection of the great compassion, and perfecting skillful means as they teach and transform beings. [They observe that]: They accomplish an abundance of beneficial deeds without indulging any cherishing regard for their own bodies or lives; They develop vastly extensive learning;

They become especially distinctive people in the world; They become the most emblematically superior people; They serve as a source of shade for weary and suffering beings; They become securely established in the practices of giving, moral virtue, patience, vigor, dhyāna concentration, wisdom, a sense of shame, a dread of blame, straightforwardness in character, mental pliancy, and congeniality;

Their minds are pure;

And they deeply delight in good dharmas.

By observing persons such as these, they are inspired to reflect, "I too should practice what these people practice. I too should cultivate the vows and conduct that they cultivate. I should bring forth this vow for the sake of acquiring this Dharma." Having had this thought, they then bring forth the resolve to attain the unsurpassable enlightenment. Yet again, there are those persons who engage in acts of great giving, acts whereby they present gifts to a buddha or to his sangha, or acts whereby they simply offer food, drink, or robes to a buddha. Due to such acts of giving, these persons may then call to mind those bodhisattvas of the past who were 109

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able to practice giving, bodhisattvas such as Velāma,114 Viśvantara,115 Sarvadā, and King Śibi. [Having called them to mind], they may then immediately bring forth the resolve to attain bodhi and then dedicate the merit from their act of giving to [their future attainment of] anuttarāsamyaksaṃbodhi. Yet again, there may be those persons who directly observe or merely hear about the thirty-two marks of the buddhas, namely such marks as: The evenness of their soles;

The wheel marks on the hands and feet; The webbing at the roots of their fingers; The softness of their hands and feet; The fullness in seven places;

The slenderness and length of their fingers; The breadth of their heels;

The straightness of their bodies; Their high and even ankles;

The vertical swirling shape of their bodily hairs; Their thighs resembling those of the aiṇeya antelope; Their arms whereby the fingers reach even below the knees; Their genital ensheathment like that of a stallion; The gold color of their bodies; The softness and thinness of their skin; The placement of but a single hair in each and every pore; Their white "hair mark" between their brows; Their lionlike bodies;

Their round and large shoulders; The fullness of the axillary region; Their ability to distinctly know sublime flavors; Their physical girth like that of the nyagrodha tree; Their fleshy prominence atop the crown of their heads; Their vast and long tongues;

Their voices possessed of the sound like Brahmā; Their lionlike jaws;

Their forty teeth which are straight, white, and closely set; Their blue eyes;

And their eyelashes like those of the king of the bulls. 110

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[Having observed or heard of these marks of a buddha's body], they may then become delighted and think, "I too should strive to gain these physical marks and I too should strive to gain those dharmas gained by those who possess such physical marks." They may then immediately produce the resolve to attain anuttarāsamyaksaṃbodhi.

Thus it may be because of any of these seven causes and conditions that one then brings forth the resolve to attain bodhi. Question: You stated that there are these seven reasons for a person's generation of the bodhisattva's resolve. Will they all result in success or is it instead the case that some will result in success but others will not? Response: It is not necessarily the case that they will all result in success. They may result in success or they may not result in success. Question: If that is so, you should explain this. Response:

Of the seven reasons for generating the resolve, Where the Buddha has instructed one to produce the resolve, Where one produces the resolve in order to protect the Dharma, And where one produces the resolve out of pity for others— Those who have the three motivations such as these Will certainly find success in this.

As for the other four types of motivation,

It is not certain that they will all be successful in this. Among these seven reasons for generating the resolve, in a circumstance where a buddha has contemplated one's origins and then instructed one in a way that one is caused to produce the resolve, that will certainly result in success. This is because [buddhas] do not speak in vain. So too is this true of those instances where [one's production of the resolve occurs] because one reveres and esteems the Dharma of the buddhas and one is motivated by the determination to protect it. So too is this true of those instances where [one's production of the resolve occurs] because one has the mind of great compassion for beings. 111

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These three reasons for generating the resolve will definitely result in success, for the roots [of such resolve] are deeply anchored. In instances where other bodhisattvas have provided instruction which has influenced one to produce the resolve, in instances where one has observed the practices of bodhisattvas and therefore produced the resolve, in instances where one has produced the resolve due to an act of great giving, and in instances where one has produced the resolve because of seeing or hearing about the physical marks of a buddha—for the most part, these four instances of generating the resolve do not result in success, though it may be that there are still those that do succeed. [When these do not result in success], it is due to the relative weakness of the foundations [of their practice]. 112

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Question: According to the explanation in the previous chapter, there are three cases where production of the resolve [to attain buddhahood] will definitely result in success whereas, in the remaining four cases, it is not necessarily the case that they will result in success. Why is it that some of these result in success and why is it that some of these do not result in success? Response: If a bodhisattva has brought forth the bodhi resolve, yet practices dharmas conducing to loss of the bodhi resolve, this will not meet with success. If he practices the dharmas not conducing to losing the bodhi resolve, this will certainly result in success. Hence this verse says: The bodhisattva should abandon

any dharmas conducing to loss of the bodhi resolve

and should singlemindedly cultivate

those dharmas that prevent loss of bodhi.

By "abandonment," it is meant that one entirely extinguishes those dharmas that are bad and thus prevents them from entering one's mind. If they do enter, one swiftly extinguishes them. "Loss" refers to the forgetting, either in the present life or the future life, of one's resolve to realize bodhi whereupon one would no longer pursue it through cultivation of the practices. One must leave such dharmas far behind. If one is to succeed in avoiding losing those dharmas facilitating the realization of bodhi, and if one is to avoid forgetting the resolve to realize bodhi, then one should always pursue singleminded and diligent practice.

Question: Which sorts of dharmas result in loss of the bodhi resolve? Response:

The first is failing to revere and esteem the Dharma. The second is possessing an arrogant mind.

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The third is false speech or being untruthful.

The fourth is failing to revere spiritual guides.

Those possessed of any of these four dharmas—whether it be at the time of death in this present lifetime or whether it be in a subsequent lifetime— they will forget and lose their bodhi resolve. Thus they will become unable to realize, "I am a bodhisattva," and so they will no longer bring forth the vow. Thus the dharmas of bodhisattva practice will no longer manifest before them.

As for "failing to revere and esteem the Dharma," "Dharma" refers to the superior, middling, and lesser vehicles set forth by all buddhas. To take up what is essential here, it refers to all of those dharmas that all buddhas, all tathāgatas, have used in providing instruction. If, with respect to these dharmas, one does not revere them, does not make offerings to them, does not honor and esteem them, does not praise them, does not produce thoughts regarding them as rare, does not think of them as difficult to encounter, does not think of them as precious objects, or does not think of them as the means for the fulfillment of one's aspirations, these very dharmas [of non-esteem] can bring about the loss of one's bodhi resolve.

As for an "arrogant mind," this refers to elevating the status of one's own mind and then claiming to have gained what one has not yet gained and claiming to have realized what one has not yet realized, claiming for instance that one has realized emptiness, signlessness, or wishlessness or the unproduced-dharmas patience, the six pāramitās, the ten bodhisattva grounds or any of the other dharmas that arise through cultivation. With regard to these dharmas, even though one has not yet attained them, one nonetheless claims to have attained them.

As for "false speech," there are instances that constitute duṣkṛta offenses, those that constitute pāyantika offenses, those that constitute sthūlātyaya offenses, those that constitute saṃghāvaśeṣa offenses, and those that constitute pārājika offenses.116 There may be others who claim that there exists a sixth category of false speech. This refers to when one brings forth repentance with a mind that itself involves an instance of false speech. Among the above five categories of false speech, the first is the lightest form of offense whereas the last is the most severe form of offense. The sixth category is the lightest of them all.

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In the case of the pārājika offense, this is an instance where one does not in fact possess any of the superhuman dharmas but nonetheless tends to use various means to create the impression that he possesses such qualities, whether this impression be created through what is spoken by the mouth or what is signaled by the body.

As for the saṃghāvaśeṣa offense, this refers to an instance where, with respect to any one of those four circumstances [constituting pārājika offenses] for a bhikṣu, whether through spoken words or physical signs, [a fully ordained bhikṣu or bhikṣuṇī] commits a slander [of another bhikṣu or bhikṣuṇī] by [testifying to the existence of] any one of the bases [for a pārājika offense] when in fact there was no such basis [for such an accusation]. As for the sthūlātyaya offense, this refers to an instance where, wishing to slander someone, one brings forth either a plausible or baseless allegation, but that allegation is then not established [as truthful].117 As for the pāyantika offense, this refers to when one commits a slander in a circumstance involving a baseless saṃghāvaśeṣa allegation. As for the duṣkṛta offense, this refers to any instance of false speech not subsumed among the other four categories of false speech. As for those instances [of abandonment] where one is able to extinguish [bad dharmas] from one's own mind,118 this refers to when, at the time when the precepts are being recited [each half month], one realizes that one has committed a minor offense but cannot bring oneself to declare it to anyone else, yet one nonetheless immediately repents of it in one's own mind. Question: These types of "false speech" are exclusive to bhikṣus and irrelevant to laity and yet this treatise is ostensibly intended to address both laity and monastics.

Response: Whenever anyone knows that some circumstance is actually this particular way and yet speaks of it in a manner that differs from what one knows to be the case, that is what we refer to in this treatise as generally constituting a lie. Due to distinctions in types of beings, distinctions in circumstances, distinctions in the time of commission, distinctions in five classes of transgressions, and distinctions in dwelling place, the transgression may be either minor or grave.

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Also, although a given transgression may be relatively minor, when it is repeated for a long time, then it qualifies as grave and may cause one to lose the resolve to attain bodhi.

"Distinctions in types of beings" refers to instances involving lying transgressions committed by those with wrong views who have severed their roots of goodness or lying transgressions committed by others who are beset with heavy afflictions. These are grave transgressions.

"Distinctions in circumstances" refers for instance to untruthful claims to possess superhuman attainments and to those that create a schism in the monastic sangha.

As for "distinctions in the time of commission" if someone tells a lie when they are monastic, this is a grave transgression. "Distinctions in five classes of transgressions," if one commits either a pārājika or a saṃghāvaśeṣa offense, these are grave transgressions.119 Distinctions according to the location: Lies committed by monastics at times of certification are grave transgressions.120

"Failing to revere good spiritual guides" refers to failing to have thoughts of reverence and awe toward them.

If one often engages in these four [behavioral] dharmas, then one is bound to lose the resolve to attain bodhi.

Question: Are there only these four dharmas by which one is able to lose the bodhi resolve or are there additional dharmas leading to the same outcome? Response:

If one is stingy with the most essential dharmas,

If one covets and delights in the Small Vehicle,

If one slanders bodhisattvas,

Or if one slights those who practice dhyāna meditation— "If one is stingy with the most essential dharmas" refers to circumstances where a teacher [of Dharma] understands an extremely profound and rare principle beneficial to many, yet, because he covets offerings and fears others might equal him [in his understanding of Dharma], he keeps that teaching secret, cherishes it as his own, and refrains from explaining it to others. "If one covets and delights in the Small Vehicle" refers to circumstances in which, because one fails to realize and appreciate the flavor of the Great 116

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Vehicle, one instead covets and delights in [the paths taught by followers of] the two vehicles.121

In "if one slanders bodhisattvas," "slander" refers to [maliciously] ascribing an offense to one who has not committed an offense. The meaning of "bodhisattva" has already been explained. This refers to an instance where there has been no offense at all and yet this person falsely claims [that a particular bodhisattva] has committed an offense.

If [some bodhisattva practitioner] truly has committed a transgression and one then discusses the matter with others, although this itself constitutes a transgression, it is relatively light compared to the former case. What is the basis for this? The scriptures state that, whether or not any bodhisattva has committed a karmic offense, one should not discuss the matter in any case. As for "if one slights those who practice dhyāna meditation," this refers to a case where, for the sake of cutting off afflictions, someone, either a layperson or a monastic, practices [dhyāna meditation] with diligence and vigor in order to block off the arising of any of the afflictions and in order to assemble dharmas supporting progress on the path to buddhahood. Such persons may not be skillful in doctrinal discourse, may be lacking in eloquence, or may have no esteem for the awe-inspiring deportment. Still, if some unwise person therefore slights or disparages them, he thereby commits a grave offense. Next we have the following:

If one harbors enmity

Toward a good spiritual guide

And also if one is possessed of flattering, devious thoughts Covetous of obtaining offerings and such,122

The meaning of "good spiritual guide" has already been explained. If one has thoughts of enmity toward this person when he is engaged in teaching and speaking on the Dharma, one thereby commits a grave karmic offense comparable to that of cherishing enmity toward one's own father or mother. "Flattering" refers to the intention to ingratiate oneself with others. "Devious" refers to instances where one displays physical and verbal actions that create the [false] impression of having accomplished something. "Covetous of obtaining offerings and such" refers to seeking for and being attached to gaining benefit, pleasures, praise, or a fine reputation. It is because such 37a

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dharmas damage one's straightforwardness of character, one becomes unable to develop deeply anchored roots of goodness. This is just as when a robe that has been dyed an ugly color cannot then be dyed a fine color. Next, we have the following:

If one fails to become aware of the works of māras, If one's bodhi resolve is inferior and weak,

Or if one encounters karmic obstacles or Dharma obstacles, Then, too, one is bound to lose the resolve to attain bodhi. As for "if one fails to become aware of the works of māras," if one remains unaware of the various works of māras, then one cannot control and overcome them. If one fails to control and overcome then, then one is bound to lose the resolve to attain bodhi.

Question: What all is meant by "the works of māras"? Response: [These are illustrated by the following examples:] When, in explaining how one ought to take up the pāramitās of giving, moral virtue, patience, vigor, dhyāna, and wisdom or when explaining profound ideas included within the Great Vehicle, one does not readily delight in speaking about them or delights in speaking of them, but then becomes scattered and confused in discussing peripheral topics. Whether one is involved in writing out, studying, setting forth explanations, discussing points of doctrine, or listening to and absorbing teachings, one becomes haughty, full of oneself, and one's mind becomes so scattered and disordered that one focuses one's thoughts on peripheral topics. One mistakenly brings to mind frivolous or joking topics or becomes involved in mutually ridiculing dialogue resulting in the two people involved become disharmonious and unable to penetrate through to the actual meaning of the topic at issue.

One gets up from his seat and departs, thinking to himself, "There is no way that my capacities would be acknowledged here. Their minds are not pure and, what's more, they will not deign to engage in any discussion concerning my city, village, clan, or birthplace." Consequently one does not wish to listen to the Dharma, fails to realize its flavor, gets up from his seat, and then leaves.

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One may relinquish the pāramitās discussed in the Great Vehicle and may even then seek all-knowledge through the scriptures of śrāvaka disciples and pratyekabuddhas that promote individual training and liberation. When one is involved in writing out, studying, setting forth explanations, listening to absorbing teachings, and so forth, one may wish instead to delight in speaking of various other sorts of topics, thereby demolishing and scattering [discussions focused on] prajñā-pāramitā, doing so through turning the discussion toward topics related to the country, one's village or city, parks and forests, matters to do with military commanders, matters to do with bandits, military armor or weaponry, hate and love, pain and pleasure, parents, siblings, men and women, wives and children, apparel, food and drink, bedding and cushions, medicines, or other things serving as supplementary aspects of one's life. Thus one's mind then becomes so scattered and disordered that one loses [the focus on] prajñā-pāramitā. It might also be that one speaks of matters involving greed, hatred, stupidity, adversaries, close relationships, when times were good, when times were bad, singing, dancing, performances, music, worrisome topics, playful joking and laughter, the classics, literature, poetry, ancient times, traditional stories, rulers of the state, emperors and kings, earth, water, fire, and wind, the five objects of desire, wealth and aristocratic birth, and also offerings and other such worldly matters that tend to delight one's mind. Or it could be that a māra transforms himself into the appearance of a bhikṣu or bhikṣuṇī, causes one to encounter scriptures of the śrāvaka disciples or the pratyekabuddhas, and says, "You should study these scriptures and set aside what you were originally practicing."

Or it may be that those listening to explanations of Dharma do not delight in listening to or accepting the teachings. Alternatively, the Dharma teacher's mind may fall prey to indolence, or then again, each of the parties may have other conditions [to which they are drawn].

It may be that, although those who come to listen have a need to hear the Dharma, the teacher explaining it prefers instead to move on to some other place.

It might also be that, although the teacher delights in providing explanations, those listening desire to go somewhere else instead. 119

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It may happen that someone explaining Dharma has an inordinate desire to receive offerings or that those listening do not feel any motivation to give. Then again, it may be that those listening have faith-filled minds, delight in the Dharma, and wish to hear teachings on Dharma whereas the one who explains it does not enjoy speaking it for them. Alternatively, it may be that someone explaining Dharma delights in discussing it but those listening do not wish to hear it.

There may be times when discussions turn to the sufferings in the hells, whereupon [the Dharma teacher] may claim that nothing would be quite so fine as putting an utter end to suffering in this very life. He may then recommend that the most beneficial option would be to choose an early entry into nirvana.

Or else, when the discussion turns to the measureless suffering and torments of the animal realm or turns to the many different sorts of faults associated with [rebirth in the realms of] the hungry ghosts and asuras, [the Dharma teacher] may explain that all realms of samsara are beset by misery. He may then recommend, "It would be most beneficial for you to choose, in this very life, an early entry into nirvana."

Or else he may praise the wealth and happiness of the world's aristocrats. Or he may instead praise the meritorious qualities, bliss, and excellence of life in the form realm and formless realm [heavens], claiming then that great benefit can be realized by pursuing rebirth in those places. Then again, he may praise the benefits associated with the qualities of the fruits of the path acquired by stream-enterers and the others up to and including the arhats. He may then claim, "It would be most beneficial for you to gain these realizations in this very life."

It might be that the teacher delights in having a retinue of followers, but those who listen to Dharma do not wish to follow him. It might also be that the speaker of Dharma decides he wishes to go to some unsafe country afflicted with famine and civil disorder, telling those who listen to his teachings, "What use would there be in your following me to such countries?" Consequently they become disenchanted with the idea and decline to follow along with him. It could also be that the speaker of Dharma esteems benefactors and repeatedly goes off to pay his respects to them, thereby causing those who listen to Dharma teachings to no longer be able to hear and absorb them. 120

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Then again, he may cause listeners to produce doubts regarding the most profound Dharma, saying such things as, "That is not the Dharma proclaimed by the buddhas in the sutras. However, the Dharma as I explain it corresponds to the Dharma set forth by the Buddha in the sutras. If a bodhisattva is able to practice this version of the Dharma, he will attain the realization of ultimate reality."

For all sorts of reasons such as these, the two parties may fail to abide in harmony. One should realize that any circumstances such as these are the work of māras. To sum it up, all situations in which obstacles arise to the prevalence of good dharmas—these are all the work of māras. As for "if one's bodhi resolve is inferior and weak," this refers to circumstances wherein, due to the power of the afflictions, one's resolve to pursue the path becomes so weak and devoid of strength that the vow to attain anuttarāsamyaksaṃbodhi becomes cut off forever. As for "karmic obstacles," although123 there are many different types of karmic obstacles, this refers to those capable of causing a person in quest of the Great Vehicle to turn back from that resolve. "Dharma obstacles" here refers to delight in the practice of unwholesome dharmas and to dislike of emptiness, signlessness, wishlessness, and the other profound and sublime dharmas associated with the pāramitās and other such teachings.

Dharmas of the same sort as the above four124 are able to bring about loss of the resolve to attain bodhi.

Next, we have the following:

If one pledges a gift to a teacher, but deceives him, The karmic offense incurred is extremely grave. If someone is free of doubts

But one then forcefully causes him to develop doubts and regrets— If one directs an extreme degree of intense hatred and anger Toward someone who has resolute faith in the Great Vehicle, Vilifying him and speaking in a way that gives him a bad reputation, Spreading such talk broadly about in place after place— Or if, when participating in joint endeavors, One's mind is much given to flattery and deviousness— 121

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If one's actions resemble any of these four black dharmas, Then one is bound to lose the resolve to attain bodhi. As for "pledging a gift to a teacher" but then not giving it, this refers to something that, whether or not one has already pledged it, one should nonetheless bestow it on one's teacher and yet, even so, one ends up not giving it. Also, if in giving, one gives at the wrong time, gives at the wrong place, or gives in a manner not according with the Dharma, these are methods typical of the world's non-Buddhist traditions.

Within the Buddha's Dharma, it is from one's teacher that one obtains the Dharma of the sutras. If one is possessed of some measure of wealth, then, in order to make offerings to the Dharma, one gives to one's teacher. If one has nothing to give, then there is no fault in that.

As for "if someone is free of doubts, but one then forcefully causes him to develop doubts and regrets—," this refers to an instance where someone has not actually broken any precept but merely appears to have committed some minor transgression and yet one claims he has committed a major offense against the moral code. Whether someone has departed from standard deportment in regard to right livelihood or has committed some infraction with regard to right doctrinal views, one then causes him to give birth to doubts and regrets.

"Hatred toward someone [with firm belief] in the Great Vehicle" refers to directing hatred toward those who have taken up the practice of the Great Vehicle, the unsurpassable vehicle, the vehicle of the Tathāgata, the vehicle of the great men, the vehicle of those possessed of omniscience, doing so even with regard to those who have only just brought forth the initial resolve to pursue that path. One feels intense hatred toward these people, rebuking and ridiculing them, and spreading claims about them that give them a bad reputation that is then caused to circulate widely.

"Flattery and deviousness in the midst of joint endeavors" refers to failing to use a straightforward mind, resorting instead to devious means to establish close relations with monastic preceptors, monastic Dharma teachers,125 and good spiritual guides, even going so far as to use flattery and deviousness to curry favor with those one has never met.

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In "the four black dharmas," "black" refers here to something dirty and impure that is capable of causing one to lose one's resolve to attain bodhi. This is as described here:

If one turns away from these five sets of four dharmas And cultivates wholesome actions in life after life, One will thereby prevent the loss

Of one's resolve to attain the unsurpassable bodhi. Five sets of four dharmas make twenty dharmas. It is because of these that one loses one's bodhi resolve. If one turns away from these dharmas in one's cultivation of the practices, then, even across the course of lifetimes, one will not forget one's resolve to attain anuttarāsamyaksaṃbodhi. "Turning away from" refers to turning away from the above five sets of four dharmas, doing so as follows:

By revering and esteeming the Dharma,

By doing away with arrogance,

By abandoning false speech,

And by deeply revering and esteeming good spiritual guides. As for the rest, one should understand them in this same manner. Question: Through which dharmas might one cause increase and growth in one's vow to attain bodhi, doing so across the course of lifetimes while also additionally causing one later on to be able to bring forth the great vows yet again?

Response:

Even at the cost of losing one's life

Or of losing the throne of a wheel-turning king— Even in such instances as these—one still should not Commit false speech or engage in flattery or deviousness. One is able through this to cause the entire world, Including all the beings within it,

To develop thoughts of reverence

Toward the community of bodhisattvas.

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If there is anyone able to practice

Such good dharmas as these,

In each successive lifetime, he will succeed in increasing [The strength of] his vows to realize the unsurpassable bodhi. Employing these dharmas, the bodhisattva increases [the strength of] his vows to attain bodhi and also becomes able yet again to bring forth these pure and great vows. If, due to telling the truth, one thereby dies or loses the position of the wheel-turning king or even loses a position as one of the deva kings, even then, he should speak the truth and should not engage in false speech. How much the less might one fail to tell the truth in matters of only minor consequence.

In addition, one abandons flattery and deviousness in interactions with one's own retinue and with outsiders as well.

Furthermore, one brings forth thoughts of reverence toward all bodhisattvas from the very moment they bring forth their initial resolve, honoring, esteeming, and praising them no differently than if they were buddhas. One should also do whatever is in one's powers to influence others to abide in the Great Vehicle.

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Question: These bodhisattvas are of two kinds: First, those who are vaivartika (reversible), and second, those who are avaivartika (irreversible). One should explain the characteristics that determine whether one is a vaivartika or an avaivartika.

Response:

He maintains a mind of equal regard toward beings, Does not envy the benefits and support obtained by others, And, even at the cost of his own body and life, Does not speak of a Dharma master's transgressions. He has resolute faith in the profound and sublime Dharma And does not crave to be the object of others' reverence. One who embodies these five dharmas

Is an avaivartika.

As for "maintaining a mind of equal regard toward beings," beings are those within the six rebirth destinies. One's mind remains free of discriminating judgments by which one might regard them as either superior, middling, or inferior. This is a defining quality of an avaivartika. Question: As has been explained, one should bring forth a mind of supreme reverence for buddhas and bodhisattvas. As for the other beings, this is not the case. Moreover, it has been stated that one should draw close to buddhas and bodhisattvas, revere them, and making offerings to them. As for the other beings, they are not to be treated in this way. Why then do you claim here that one maintains a mind of equal regard toward all beings and refrains from any duality in this?

Response: Each of these statements is principled and such as one should neither doubt nor challenge. 38b

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As for "maintaining a mind of equal regard toward beings," there are beings who look upon the bodhisattva as if he were an enemy, those who look upon him as if he were a father or mother, and those who look upon him as a neutral person. It is because he maintains a mind of equal regard toward these three categories of beings as he benefits and strives to liberate them that he does not indulge any notions of differences among them. Hence you should not pose any challenge on this account.

As for "not envying the benefits and support obtained by others," in a case where someone else obtains robes, food and drink, bedding, medicines, dwellings, property, gold, silver, precious gems, villages, towns, states, cities, male and female attendants, and so forth, one does not feel envy toward them. Not only does one refrain from harboring any hostility toward them, one's mind is instead pleased by this.

As for "He does not speak of a Dharma master's transgressions," in a case where someone is teaching the Great Vehicle dharmas of emptiness, signlessness, and wishlessness, the six pāramitās, the four bases of meritorious qualities, the bodhisattva's ten grounds, or any other such Great Vehicle dharmas, even if it would cost one his own life to do this, one still refrains from exposing any of that person's transgressions or negative aspects. How much the less might one create a bad situation for him. As for "he has a resolute faith in the profound and sublime Dharma," "profound Dharma" refers to emptiness, signlessness, wishlessness and all of the abstruse scriptures such as the Prajñāpāramitā, the Bodhisattva-piṭaka, and other such scriptures. One maintains a singleminded resolute faith in this Dharma and has no doubts about it. Because one has obtained the flavor of the profound scriptures, one does not find this sort of delight in anything else. As for "not craving to be the object of others' reverence," because one has reached a penetrating understanding of the true character of dharmas,126 one sees no difference between esteem and disgrace, gain and absence of gain, and so forth.127

As for "embodying these five dharmas," they are those just listed above. One does not retreat from anuttarāsamyaksaṃbodhi, nor does one allow one's efforts in pursuit of it to deteriorate through indolence. These are the factors that characterize one who is avaivartika (irreversible). The opposite qualities characterize one who is vaivartika (reversible). 126 126

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Among those who are vaivartika (reversible) bodhisattvas, there are two types, those who fall into ruination and those who gradually develop and advance until they become avaivartikas (irreversible). Question: As for those described as having fallen into ruination, what are their characteristic qualities?

Response:

In a case where one has no determination and ability, Delights in inferior dharmas,

Is deeply attached to fame and offerings, Or has a mind that is not upright and straight— Where one feels a miserly cherishing toward others' households,128 Does not have a resolute belief in the dharma of emptiness, And only esteems all manner of verbal discourse— These are the marks of one fallen into ruination. In the case of "one who has no determination and ability," his countenance is lackluster in appearance and whatever awe-inspiring personal qualities he might have are only shallow and scant. Question: It is not on the basis of a dignified physical appearance that one is an avaivartika. That being the case, what meaning is there in making such a statement?

Response: This is a meaningful statement and should not be a cause for doubt. I am saying that, because, inwardly, one possesses meritorious qualities, the body manifests a correspondingly awe-inspiring personal presence. This is not simply a case of claiming that, [independent of these causes], he has a handsome physical appearance and countenance. As for "determination and ability," this is what may be referred to as the power of one with an awe-inspiring personal presence. If a person is able to cultivate and accumulate good dharmas while ridding himself of bad dharmas and then develops strength in accomplishing this endeavor, he then becomes one who possesses this "determination and ability." Even though one might possess a body like that of a king of the devas and radiance comparable to the sun and moon, so long as one is unable 38c

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to cultivate and accumulate good dharmas and entirely rid oneself of bad dharmas, one is still a person who is devoid of "determination and ability." [On the other hand], even though one's physical appearance might be ugly and one might have the physique of a hungry ghost, if he is able to cultivate the good and get rid of the bad, he then becomes one who possesses "determination and ability."

It is for these reasons that the challenge you have posed here has no merit. As for "delighting in inferior dharmas," when compared to the buddha vehicle, with the exception of the buddha vehicle, all other vehicles are small in scope, inferior, and incapable of measuring up to it. It is for these reasons that they are referred to as "inferior," not because they are "bad" per se. Still, any other peripheral unwholesome factors would indeed also qualify as "inferior."

Whatever has been achieved by adherents of the two vehicles is relatively inferior when compared with the Buddha, that's all. Still, because they have entirely escaped the world and have entered the nirvana without residue, this cannot be said to be "bad."

It is for reasons such as these that, if someone distances himself from the buddha vehicle and instead has a resolute belief in the two vehicles, this amounts to delighting in inferior dharmas. Although such persons do delight in superior endeavors, because they have anchored their resolute faith in the teachings of the two vehicles and have abandoned the Great Vehicle, they are still referred to as "delighting in inferior dharmas." Then again, "inferior" refers as well to matters that are themselves "bad," namely the five objects of desire,129 annihilationism, eternalism, and the rest of the sixty-two wrong views, all of the doctrinal tenets typical of non-Buddhist traditions, and any preoccupations that would increase one's entanglement in samsara. These are "inferior dharmas." It is due to practicing these sorts of dharmas that one is said to delight in inferior dharmas. Being "deeply attached to fame and offerings" refers to having deepseated inclinations to focus one's thoughts on skillfully arranging ways to receive gifts of material wealth and other sorts of offerings and praises. It is due to failing to experience the flavor of the pure Dharma that one may then covet and delight in such matters.

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As for "the mind not being upright and straight," this refers to someone whose nature is given over to flattery and deviousness and who delights in being deceptive.

In the case of one who "feels a miserly cherishing toward others' households," this person, no matter which household he enters, whenever he witnesses others receiving offerings, reverence, or praise, he immediately becomes envious, saddened, and displeased. Because his mind is impure and because he is deeply habituated to conceiving of the existence of a self, he is covetous of and attached to offerings, has thoughts of jealousy, and harbors resentment toward others' benefactors.

As for "not having a resolute belief in the dharma of emptiness," the buddhas have three ways in which they discuss the dharma of emptiness, namely the three gates to liberation. As for these dharmas associated with emptiness, this person does not believe in them, does not delight in them, and does not esteem them as precious. This is because his mind has not achieved a penetrating comprehension of them.

As for "only esteeming all manner of verbal discourse," this means that one only delights in words and phrases, but cannot practice in accordance with them. One is only able in such a case to carry on verbal discourse, but still cannot develop a resolute belief in these dharmas to the degree that one realizes their true import and flavor.

As for "these are the marks of one fallen into ruination," if someone has formerly brought forth the bodhi resolve but then displays signs such as these, one should realize that this is a bodhisattva who has fallen into ruination. "Fallen into ruination" designates the quality of not being well trained or compliant. For instance, a poorly bred, ill-tempered horse might appropriately be thought of as "ruined." It merely bears the name "horse" without having any of a horse's uses.

A bodhisattva fallen into ruination is just like this, bearing only an empty designation while not carrying on any genuine practice. If one wishes to avoid becoming a bodhisattva fallen into ruination, one should rid himself of bad dharmas and accord with the Dharma in a manner worthy of one's name. Question: You stated that there are two kinds of bodhisattvas still on the grounds of the vaivartika (reversible) bodhisattva: First, the bodhisattva 39a

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Nāgārjuna's Treatise on the Ten Grounds, Volume I fallen into ruination and, second, someone who, after the consistent application of vigor, gradually becomes an avaivartika (irreversible) bodhisattva. Having already explained what is meant by "the bodhisattva fallen into ruination," you could now explain what is meant by the one who, after consistent application of vigor, gradually becomes avaivartika (irreversible). Response:

The bodhisattva does not apprehend the existence of any self And also does not apprehend the existence of any being. He does not engage in discriminations as he discourses on Dharma, Nor does he apprehend the existence of bodhi. He does not see a buddha by his signs.

It is because of these five meritorious qualities That he can be referred to as a great bodhisattva Who is bound to become an avaivartika.

If a bodhisattva implements these five meritorious qualities, he thereby proceeds directly to the stage of the avaivartika. As for "not apprehending the existence of any self," this is due to having abandoned attachment to the existence of any self. When this bodhisattva searches among the inwardly related and outwardly related five aggregates, twelve sense bases, and eighteen sense realms, he cannot apprehend the existence of a self anywhere among them. He contemplates thus:130 If it were the case that the aggregates constituted a self, Then that "self" would be characterized by birth and destruction. How could one, merely on the basis of feelings, Immediately create some entity that experiences feelings? If a self were to exist apart from the aggregates, One should be able to apprehend it apart from the aggregates. But how could one take it that feelings

Are something separate from what experiences feelings? If it were the case that the self possessed the five aggregates, That self would be something apart from the five aggregates 130 130

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In the same way that it is commonly said in worldly parlance That an ox is different from the ox herder. It is on the basis of the conjunction of different things That this phenomenon is said to exist.

Therefore, if it were the case that some self possessed the aggregates, That self would be something different from the aggregates. If it were the case that the self existed within the aggregates, Then this is just like there being a person inside of a room Or like there being someone there on a couch, listening. The self then should be something different from the aggregates. If it were the case that the aggregates existed within a self, This would be analogous to fruit being contained in a bowl Or like milk in which there are flies.

The aggregates then would be different from the self. This is just as with a combustible not being the burning itself Even as burning cannot occur apart from a combustible. Combustion does not possess its combustible Nor does combustion itself abide within what is combustible. A self isn't identical with nor separate from the aggregates, Nor does a self possess the aggregates.

There is no self within the five aggregates And there are no five aggregates within a self. Similarly analogous are dye and that which is dyed, The afflictions and whoever is affected by the afflictions, A vase [and its clay], cloth [and its threads], and so forth. All of these phenomena should be understood in this same way. If someone asserts that the self exists as a fixed entity Or that dharmas are possessed of differentiating characteristics, One should realize that such a person

Has not realized the flavor of the Buddha's Dharma. 39b

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When the bodhisattva carries out such contemplations, he immediately abandons any view imputing the existence of a self. Because he abandons any view conceiving of the existence of a self, he becomes unable to apprehend the existence of any self at all. As for his being unable "to apprehend the existence of any being," the term "being" here refers to any entity other than this bodhisattva. Because he has abandoned any view clinging to the existence of a self, he contemplates thus: "If others truly had a self, then they would constitute an 'other.' It is based on the existence of a self that one is able to regard someone else as constituting an 'other.' However, in reality, when one seeks to find some 'self,' it cannot be apprehended. Because an 'other' cannot be apprehended, either, then there is neither any 'other' nor any 'self.'" It is in this manner that the bodhisattva remains unable to apprehend any [being that is] "other," either.

As for "he does not engage in discriminations as he discourses on Dharma," because this bodhisattva has a resolute belief in the nonduality of all dharmas, in the nonexistence of any distinctions among them, and in their being characterized by a singular character, he contemplates thus, "All dharmas arise from erroneous perceptions and discriminations. They are false and deceptive." This bodhisattva extinguishes all discriminations, becomes free of all distress, immediately enters into the unsurpassable supreme meaning's dharma of conditioned origination, and then no longer needs to rely upon the wisdom imparted by others.

The nature of reality is not something that exists, Nor is it the case that it does not exist,

Nor does it both exist and not exist,

Nor does it neither exist nor not exist.131

Nor does it abide in verbal expressions,

Nor is it something apart from verbal expressions.

So it is that the meaning of ultimate reality

Can never be expressed by resort to speech.

The speaker and the words that can be spoken—

These are all characterized by quiescent cessation. 132 132

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Whatsoever has the nature of quiescent cessation Is neither existent nor nonexistent. No matter what one might wish to speak about And no matter which means one might choose to speak, How could there be someone who is wise and yet [still conceives] Of there being any "speaking" that takes place with some "speaker." If the nature of all dharmas is emptiness, Then dharmas are devoid of any [inherently existent] nature. Consequently whatever dharmas are empty [of inherent existence], Those very dharmas are ineffable.

One cannot fail to have words that one speaks, Hence we borrow words to speak about emptiness. The true meaning is neither empty

Nor non-empty,

Nor both empty and not empty,

Nor neither empty nor not empty.

It is not false nor is it true,

Nor is it spoken, nor is it not spoken. And yet, in truth, there is nothing that exists, and yet it is not the case that nothing exists at all. This constitutes the complete relinquishment of the discrimination of anything at all as existent. Causes as well as whatever arises from causes— All such dharmas as these

Are in every case characterized by quiescent cessation. There is neither any seizing on them nor any relinquishing of them. Without ash soap, a robe cannot be made clean, But still, ashes may have the contrary effect of staining a robe. [So too], were it not for words, one could not proclaim the truth. Still, if one uses words and speech, that too may have its faults.132 39c

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Nāgārjuna's Treatise on the Ten Grounds, Volume I It is in this manner that the bodhisattva contemplates, develops resolute belief in, and then achieves a penetrating understanding whereby, in his discoursing on the Dharma, "he does not engage in discriminations." As for being "unable to apprehend the existence of bodhi," because this bodhisattva possesses a resolute belief in the dharma of emptiness, his "apprehension" here is not of the same sort as the common person's apprehension of bodhi. He contemplates in this manner: The buddhas have not apprehended bodhi

And those who are not buddhas do not apprehend it, either. As for the fruits of the path and the other related dharmas, In every case, this also applies in the same way to them. Where there is a buddha, there is bodhi.

But to hold that a buddha has "apprehended" it is just eternalism. Without a buddha, there is no bodhi.

But to hold that it cannot be apprehended is just annihilationism. Apart from a buddha, there is no bodhi

And apart from bodhi, there is no buddha.

If they are singular, their difference cannot be established. So how could there be any sort of conjoining of them? In general, as regards all dharmas,

It is because they are different that they may be conjoined. But bodhi is not something distinctly different from a buddha. Therefore, in the case of these two, there is no conjoining. In the case of a buddha and bodhi,

Neither their difference nor their conjoining can be established. There is no third alternative apart from these two. How then could [such concepts] be validly established? Therefore buddhas are characterized by quiescent cessation. So too is bodhi characterized by quiescent cessation. Because these two are characterized by quiescent cessation, Everything is characterized by quiescent cessation. 134 134

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As for "he does not see a buddha by his signs," this bodhisattva has a resolute belief in and an utterly penetrating understanding of the dharma of signlessness. He reflects thus:133

If everything is signless,

Then everything is identical with whatever possesses signs. Quiescent cessation is signless

And is identical with whatever is possessed of signs.134 If one contemplates the dharma of signlessness, Whatever is signless is [seen to be] the same as what possesses signs. If one says that one is cultivating signlessness, That is just a noncultivation of signlessness. Were one to relinquish all covetousness135 And designate that as constituting signlessness, Such seizing on this sign of having relinquished covetousness136 Then becomes the very absence of liberation. In general, it is because of the existence of grasping That then, because of that grasping, there is relinquishing. There is someone who grasps and something that is grasped137 —

Tt is on this basis that one then refers to "relinquishing." As for the one who grasps, the grasping to which he resorts, And also that dharma that is subject to being grasped— Whether as conjoined or separate, they all do not exist,138 For these are all synonymous with quiescent cessation. If a dharma's signs are established on the basis of causes, This is just something devoid of any [inherently existent] nature. Whatever is devoid of any [inherently existent] nature— This is just something devoid of any [inherently existent] signs. If a dharma has no [inherently existent] nature— This is just something that is signless. How can one assert that it has no [inherently existent] nature? It is precisely because it is signless.139 40a

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Nāgārjuna's Treatise on the Ten Grounds, Volume I If one uses [such terms as] "existence" and "nonexistence," "Both" and "neither" should be permissible as well,140 for, Although one may speak thus, so long as one's mind is not attached, One thereby remains free of any fault in doing so. Where has there ever first existed some dharma That, afterward, was not destroyed?

Wherever there has first existed some fire That, afterward, was then extinguished,

The quiescent cessation of these existent signs Is identical to the quiescent cessation of whatsoever is signless. Therefore, as for these words about quiescent cessation As well as the one who speaks about quiescent cessation, From the beginning, too, they have not been quiescent141 Nor have they been non-quiescent,

Nor have they been both quiescent and non-quiescent, Nor have they been neither quiescent nor non-quiescent. Because this bodhisattva has such a penetrating comprehension of the wisdom of signlessness, he is free of any doubts or regrets. He does not see a buddha in terms of the signs of his physical form, nor does he see a buddha in terms of feelings, perceptions, formative factors, or consciousness. Question: How is it that he does not see a buddha by the signs of his physical form? And how is it that he does not see a buddha in terms of feelings, perceptions, formative factors, or consciousness? Response: It is not the case that physical form is a buddha, nor is it the case that feelings, perceptions, formative factors, or consciousness are what constitute a buddha.142

Nor is it the case that a buddha exists apart from physical form, nor is it the case that he exists apart from feelings, perceptions, formative factors, or consciousness.

Nor is it the case that a buddha possesses physical forms, nor is it the case that a buddha possesses feelings, perceptions, formative factors, or consciousness.

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Nor is it the case that a buddha exists within physical form. Nor is it the case that a buddha exists within feelings, perceptions, formative factors, or consciousness.

Nor is it the case that physical form resides within a buddha. Nor is it the case that feelings, perceptions, formative factors, or consciousness reside within a buddha.

The bodhisattva who does not seize on any signs of these five aggregates succeeds in reaching the ground of the avaivartika. Question: Now that we already know that one who acquires these dharmas is an avaivartika, what characteristic signs does the avaivartika possess? Response:

The Prajñāpāramitā has already extensively explained The characteristic signs of the avaivartika.

If, in contemplating the ground of the common person, the grounds of the śrāvaka disciple, the ground of the pratyekabuddha, and the ground of a buddha, a bodhisattva does not engage in duality-based perceptions, does not engage in discriminating thoughts, and has no doubts or regrets, one should realize that this is an avaivartika.

Whenever an avaivartika speaks, it is beneficial in some way. He does not contemplate others' relative strengths and shortcomings or good and bad aspects.

He does not long to hear the discourses of non-Buddhist śramaṇas. What should be known, he immediately learns. Whatever should be seen, he then sees.

He does not revere or serve others' deities, nor does he make offerings to them of flowers, incense, banners, or canopies. Nor does he venerate or serve the gurus of those other traditions.

He does not fall into the wretched destinies nor, when reborn, does he take on a female body.

He always cultivates the ten courses of good karmic action himself while also teaching them to others, thereby causing them to practice them. He always uses good dharmas in revealing [truths], instructing, benefiting, and delighting others. Even in his dreams, he never relinquishes the ten 40b

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courses of good karmic action and never engages in any of the ten courses of bad karmic action.

The roots of goodness that he plants through physical, verbal, and mental actions are all done in order to facilitate beings' peace and happiness and their liberation [from samsara]. He shares with other beings the karmic rewards that result from his endeavors.

Whenever he hears discussions of profound dharmas, he does not develop either doubts or regrets.

He tends to be one of relatively few words. His discourse is beneficial and peaceful, agreeable and pleasing, soft and pliant. He sleeps but little and, whether going or coming, moving along or stopping, his mind is not scattered. He is refined in his deportment and his thoughts are stable and resolute.

His body is free of parasites. His robes and mat are clean and unstained. He is pure in both body and mind and he is serene and uninvolved in extraneous matters. His mind is free of flattery and deviousness nor does it tend toward miserliness or jealousy. He does not prize offerings, robes, food and drink, mats, medicines, or other physical necessities.

He has no tendency to engage in disputation over profound dharmas. He listens singlemindedly to explanations of the Dharma and always wishes to be in front [wherever it is taught].

Through the merit gained in these various ways, he succeeds in perfecting his practice of the pāramitās.

He excels over others in mastery of the world's cultural skills and arts. He contemplates all dharmas in accordance with the nature of dharmas. Even if Māra, the Evil One, were to manifest an apparition of the eight great hells while transformationally appearing before him as a bodhisattva, saying, "If you do not relinquish the resolve to attain bodhi, you will be reborn here"—even when witnessing such a terrifying circumstance as this, his mind would still refuse to relinquish its resolve. Should Māra, the Evil One, then also say, "The sutras of the Mahayana were not spoken by the Buddha"—even when hearing this declaration, his 138 138

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resolve would remain unchanged. He continues to rely on the characteristic aspects of the Dharma and does not follow others.

He is not terrorized by the sufferings of samsara. Even were he to hear of bodhisattvas who finally fell back and retreated [from the bodhi resolve] after asaṃkhyeyas of kalpas of cultivating and accumulating roots of goodness, his resolve would still not sink away as a result.

Also, were he to hear of a bodhisattva that had retreated to become an arhat, even then, he would still not retreat from his resolve to acquire the dhyāna absorptions, proclaim the Dharma, and liberate others [from samsara]. He is always able to become aware of and recognize all actions of māras. Even if he were to be informed that omniscience is empty, that the Great Vehicle's ten grounds are empty, that the beings amenable to liberation [from samsara] are empty, and that all dharmas are nonexistent and like empty space—were he to be told such things by someone attempting to throw his mind into confusion, someone wishing thereby to influence him to turn back due to weariness and diminishing intensity of effort—this bodhisattva would still respond by redoubling his practice of vigor and his deep practice of kindness and compassion.

Whenever he wishes to enter the first dhyāna, second dhyāna, third dhyāna, or fourth dhyāna meditation states, though he may do so, he nonetheless refrains from taking rebirth in those corresponding dhyāna [heavens], but rather returns and takes up dharmas suitable for practice within the desire realm.

He crushes and expels any potential arrogance, does not prize the praise of others, and keeps his mind free of the hindrance of hatred. In lives spent as a householder, he remains unstained by the five objects of desire, merely taking them on with a mind of renunciation just as one would take medicine when beset with disease.

He does not live by wrong livelihoods and does not live in a manner that disrupts others' lives.

It is only for the sake of bringing peace and happiness to beings that he might abide in the role of a householder.

Traceless vajra-wielding Dharma protectors143 always follow him, serving and protecting him and ensuring that he cannot be harmed or interfered with by any human or nonhuman being.

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All of his faculties are normally intact and free of defect. He does not use magical spells or noxious elixirs to subdue people or harm beings. He is not fond of disputation and does not elevate himself or degrade others.

He does not perform divinations to determine auspiciousness or misfortune.

He is not fond of discussing manifold topics, topics such as: kings, ministers and the people, the state and its frontier lands, wars and battles, weaponry, clothing, possessions, alcoholic beverages and cuisine, matters associated with women, historical happenings, or maritime matters. He does not delight in discussing any matters such as these. He does not attend, watch, or listen to singing, dancing, or music. He only wishes to discuss the meaning of the pāramitās and only wishes to discuss dharmas related to the pāramitās, seeking thereby to cause those listening to gain increased benefit from this.

He abandons all disputation and always wishes to see the Buddha. If he hears of there now being a buddha in some other region, he wishes to take rebirth there. He is always reborn in a country central [to the presence of Dharma]. He never entertains doubts in himself whereby he wonders, "Am I or am I not an avaivartika?" He knows with complete certainty that he is an avaivartika.

He recognizes the various works of the māras, but does not accord with them. [His resolve is so solid that], even after he has taken rebirth, he does not then generate any aspiration to follow the paths of śrāvaka disciples or pratyekabuddhas. Even if Māra, the Evil One, were to manifest before him in the body of a buddha, telling him, "You must attain arhatship. I shall now speak the Dharma for you so that you may immediately achieve arhatship right here," even then, he would refuse to believe or accept this. He does not spare even his own body or life in his efforts to preserve the Dharma and always practices vigor.

When explaining the Dharma, he is free of doubt or uncertainty and does so in a manner that is free of any deficiencies or errors. It is factors such as these that constitute the characteristic signs of an avaivartika. One should realize that whoever is able to perfect these signs is an avaivartika. It might also happen that one encounters those who have 140 140

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not yet completely developed these signs. What sort of individual is this? This individual will, before long, ascend to the ground of the avaivartika. He is one who, after having cultivated and accumulated roots of goodness on later grounds and after having developed ever deeper roots of goodness, shall then acquire these characteristic signs of the avaivartika. 141 141

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