Nagarjuna’s Treatise on the Ten Grounds Volume I

Chapter 9

On the Easy Practice

Question: Given that this avaivartika bodhisattva's initial endeavors are such as previously discussed, one aspiring to reach the ground of the avaivartika would have to practice all manner of difficult practices for a long time and only then be able to reach it. [This being the case], he might become prone then to fall down onto the grounds of the śrāvaka disciples or pratyekabuddhas. If that were the case, this would be for him an immensely ruinous calamity. As stated in the Dharma of the Bodhisaṃbhāra-śāstra (Provisions Essential for Bodhi):144

If one were to fall onto the ground of the śrāvaka disciples Or onto the ground of the pratyekabuddhas, This amounts to "death" for a bodhisattva, For he then loses all beneficial effects [of his bodhisattva practice]. If one faced the prospect of falling into the hells, He would not become filled with such fear as this. If one were to [contemplate] falling onto the two vehicles' ground, Then this would bring about great terror.

If one were to fall into the hells,

He could still ultimately succeed in reaching buddhahood. If one were to fall onto the grounds of the two vehicles, however, This would ultimately block the realization of buddhahood. In the scriptures, the Buddha himself

Explained matters such as these, stating that This is just as with a person who covets a long life span: If he is faced with decapitation, he is then filled with great fear. The bodhisattva is also just like this.

If [confronted with the prospect of] the śrāvaka disciples' ground 143

41a

Nāgārjuna's Treatise on the Ten Grounds, Volume I Or the pratyekabuddhas' ground,

He should react with great terror.

Therefore, if, as a skillful means, the buddhas have mentioned the existence of an easily practiced path by which one might rapidly succeed in arriving at the ground of the avaivartika, then please explain it for me. Response: Statements such as you have just made are symptomatic of a weak, pusillanimous, and inferior mind devoid of the great resolve. These are not the words of a heroic man possessed of determination and ability. How is this so? If a person has brought forth the vow to strive for the realization of anuttarāsamyaksaṃbodhi, during that interim period in which he has not yet gained the avaivartika stage, he must not be sparing of even his own body or life. Rather he should strive with vigor both day and night, acting with the same urgency to save himself as someone whose turban has just caught fire. This is as stated in the Bodhisaṃbhāra-śāstra: So long as the bodhisattva has not yet succeeded in reaching The ground of the avaivartika,

He should always diligently practice vigor, Acting with the urgency of one whose turban has caught fire. Taking up the heavy burden

For the sake of striving to attain bodhi, He should always act with diligent vigor, Refraining from developing an indolent mind.145 Even were one to seek the śrāvaka disciples' vehicle Or the pratyekabuddha's vehicle,

Thus seeking only to perfect one's own benefit, Even then, one should always diligently practice vigor. How much the more should this be so in the case of the bodhisattva, One who strives to liberate both himself and others. Compared to these men of the two vehicles, He should be a koṭi's number of times more vigorous than they are.146

144

Chapter 9. On the Easy Practice

In speaking of the practice of the Great Vehicle, the Buddha described it thus: "As for generating the vow to attain buddhahood, it is a challenge heavier than lifting all of the worlds in a great trichiliocosm." As for your saying, "This dharma of the avaivartika ground is so extremely difficult to accomplish that one can only reach it after a long time" and "If there were only some easily traveled path by which one could swiftly reach the avaivartika ground," these are the words of those who are weak and inferior. These are not statements of a great man possessed of determination and ability. Still, if you definitely do wish to hear of this skillful means, then I shall now explain it for you. The Dharma of the Buddha has measurelessly many gateways. This is just as with the world's various routes among which there are those that are difficult and those that are easy. When taking overland routes, the traveling may involve suffering, whereas in the case of water routes where one boards a boat, it may instead be pleasurable.

So too it is in the case of the bodhisattva path. In some instances, one is diligently devoted to the practice of vigor, whereas in others that involve faith and skillful means, one adopts an easy practice by which one swiftly arrives at the station of the avaivartika. This is as described in the following verse: In the east, there is Meritorious Qualities Buddha. In the south, there is Candana Qualities Buddha. In the west, there is Measureless Light Buddha. In the north, there is Emblematic Qualities Buddha. In the southeast, there is Sorrowless Qualities Buddha. In the southwest, there is Giver of Jewels Buddha. In the northwest, there is Floral Qualities Buddha. In the northeast, there is Three Vehicles' Practices Buddha.147 Toward the nadir, there is Brilliant Qualities Buddha. Toward the zenith, there is Vast Multitude of Qualities Buddha. Bhagavats such as these

Now abide throughout the ten directions.

If a person wishes to swiftly reach

The ground of irreversibility,

145

41b

Nāgārjuna's Treatise on the Ten Grounds, Volume I

41c

He should, with a reverential mind,

Take up and maintain the practice of invoking these buddhas' names. If a bodhisattva wishes in this very body to succeed in reaching the ground of the avaivartika and then attain anuttarāsamyaksaṃbodhi, then he should bear in mind these buddhas of the ten directions and invoke their names. This is just as explained in the "Avaivartika" chapter of the Sutra Spoken in Response to the Questions of the Youth Precious Moon,148 in which the Buddha told Precious Moon:

Off in the east, going beyond a number of buddha lands equal to the sands in a measureless, boundless, and inconceivable number of Ganges Rivers, there is a world system named Sorrowless. Its ground is level and composed of the seven precious things. Strands of purple powdered gold are woven throughout that realm and rows of jeweled trees serve as adornments there.

There are no destinies of the hells, animals, hungry ghosts, or asuras, nor are there any places beset by difficulties. It is pure, free of any filth, and also free of gravel, ceramic shards, stones, mountains, hillocks, deep pits, and dark ravines. The devas always rain down flowers that cover its ground.

That world now has a buddha named Meritorious Qualities Tathāgata, Worthy of Offerings, of Right and Universal Enlightenment, Perfect in Knowledge and Conduct, Well Gone One, Knower of the Worlds, Unsurpassable One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Bhagavat. He is respectfully surrounded by an assembly of great bodhisattvas. His body's characteristic radiance and appearance are like a great flaming gold mountain and like a great aggregation of precious jewels. For the sake of everyone in that great assembly, he extensively proclaims the right Dharma that is good in the beginning, middle, and end, that is eloquently presented and meaningful. Whatever he proclaims is free of admixture, perfect in its purity, accordant with reality, and free of error. What is meant by "free of error"? It is free of any error with respect to the [four great elements of] earth, water, fire, and wind, is free of any error with respect to the desire realm, the form realm, and the formless 146

Chapter 9. On the Easy Practice

realm and is free of error with respect to [the five aggregates of] form, feelings, perceptions, formative factors, and consciousness. Precious Moon, from the time this buddha achieved buddhahood until the present, sixty koṭis of kalpas have passed. Moreover, in that buddha's country, there is no difference between the day and the night. It is only by reference to the enumeration of days, months and years of Jambudvīpa that one describes his lifetime in terms of a particular number of kalpas. The light from that buddha always illuminates that world. In the course of a single discourse on Dharma, he causes a measureless and boundless number of thousands of myriads of koṭis of asaṃkhyeyas of beings to abide in the unproduced-dharmas patience. Twice this number of people are thereby caused to abide in the first, second, and third type of patience. Precious Moon, the power of that buddha's original vows is such that, if there are any beings in other regions who have planted roots of goodness under a previous buddha, he need only be touched by this buddha's light in order to immediately attain the unproduced-dharmas patience. Precious Moon, if there is a son or daughter of good family who but hears this buddha's name and is then able to have faith and accept him, such a person will immediately achieve irreversibility with respect to the attainment of anuttarāsamyaksaṃbodhi.

The circumstances related to the other nine buddhas are just like this. Now we shall explain the names of those buddhas as well as the names of their lands.

As for "Meritorious Qualities Buddha," his qualities are associated with pure goodness and the possession of peace and happiness. They are unlike the meritorious qualities of devas, dragons, and spirits which delude and trouble beings.

As for "Candana Qualities Buddha," in the south, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world named Delightful. The name of the buddha there is Candana Qualities. He is right now proclaiming the Dharma that is as fragrant and cooling as candana.

149 The fame of that buddha's name

is heard afar, circulating and spreading about like the fragrance of incense. It extinguishes the heat from the fire of beings' three poisons and thereby causes them to experience refreshing coolness.

147

42a

Nāgārjuna's Treatise on the Ten Grounds, Volume I

As for "Measureless Light Buddha," off in the west, at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world named Excellence. That buddha is named Measureless Light. He is at this very time proclaiming the Dharma. The light from that buddha's body and the brilliant illumination from his wisdom reach an incalculable and boundless distance.

As for "Emblematic Qualities Buddha," off in the north, at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world known as Immovable. Its buddha is known as Emblematic Qualities. He is right now proclaiming the Dharma. That buddha's meritorious qualities are lofty and prominently displayed, appearing like a banner.

As for "Sorrowless Qualities Buddha," in the southeast, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world named Lunar Brilliance. The buddha who abides there is named Sorrowless Qualities. He is even now proclaiming the Dharma. That buddha's spiritual qualities are such that they cause all of the devas and men there to be free of any sort of sorrow. As for "Giver of Jewels Buddha," in the southwest, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world named Multitude of Signs. The buddha who abides there is known as Giver of Jewels. Even now he is proclaiming the Dharma. That buddha always bestows on beings the jewels of the uncontaminated root faculties, powers, limbs of enlightenment, the path, and so forth. As for "Floral Qualities Buddha," in the northwest, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world known as Multitude of Sounds. The buddha who abides there is known as Floral Qualities. Even now, he is proclaiming the Dharma. That buddha's physical body is like a marvelous flower and his meritorious qualities are incalculably numerous. As for "Three Vehicles' Practices Buddha," in the northeast, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world known as Peaceful and Secure. The buddha who abides there is known as Three Vehicles' Practices Buddha. Even now, he is proclaiming the Dharma. That buddha 148

Chapter 9. On the Easy Practice

always explains the practices of the śrāvaka disciples, the practices of the pratyekabuddha, and the practices of the bodhisattvas. There are those who state that it is because he explains the superior, the middling, and the lesser levels of vigor that he is named Three Vehicles' Practices. As for "Brilliant Qualities Buddha," in the nadir, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world known as Expansive. The buddha who abides there is known as Brilliant Qualities. Even now he is proclaiming the Dharma. "Brilliant" refers to the light that shines from his body, the light of his wisdom, and the light that shines from his jeweled tree. These three kinds of brilliance always illuminate that world. As for "Vast Multitude of Qualities Buddha," in the zenith, off at a distance from here of buddha lands as numerous as the sands in incalculably and boundlessly many Ganges Rivers, there is a world known as Many Moons. The buddha who abides there is known as Vast Multitude of Qualities. Even now he is proclaiming the Dharma. It is because the meritorious qualities of that buddha's disciples are vast that he is known as Vast Multitude of Qualities. Now, as for these buddhas of the ten directions, beginning with Meritorious Qualities Buddha and concluding with Vast Multitude of Qualities Buddha, if a person singlemindedly invokes their names, he will thereby immediately succeed in gaining irreversibility with respect to the attainment of anuttarāsamyaksaṃbodhi. This is as described in a verse: If there is a person who is able to hear

The utterance of all these buddhas' names,

He will immediately acquire countless meritorious qualities, Just as was explained for Precious Moon.

I bow in reverence to these buddhas

Presently abiding throughout the ten directions. Whosoever invokes their names

Immediately attains irreversibility.

Off in the east, in the realm known as Sorrowless, That buddha named Meritorious Qualities

Has a form resembling a mountain of gold.

The reach of his fame is boundless.

149

Nāgārjuna's Treatise on the Ten Grounds, Volume I 42b

If a person so much as hears his name, He immediately attains irreversibility. With palms pressed together, I now bow in reverence to him And pray that worries and afflictions may be entirely dispelled. Off in the south, in the realm known as Delightful, There is a buddha named Candana Qualities. His countenance is as pristine as the full moon And the radiance of his light is measureless. He is able to bring about the extinguishing of beings' Fiery afflictions produced by the three poisons. If one but hears his name, he then attains irreversibility. I therefore bow down in reverence to him. Off in the west, in a realm known as Excellence, There is a buddha known as Limitless Light. The light from his body and the brilliance of his wisdom Are boundless in the range of their illumination. If there be anyone who but hears his name He will immediately attain irreversibility. I now bow down in reverence to him, Praying that I may put an end to the limits imposed by samsara. Off in the north, in a realm known as Immovable, There is a buddha named Emblematic Qualities. His body is replete with the many signs and minor characteristics With which he is personally adorned. He utterly defeats the hordes of Māra, the enemy, And skillfully teaches both humans and devas. Those who hear his name attain irreversibility. I therefore bow down in reverence to him. Off in the southeast, in a world known as Lunar Brilliance, There is a buddha named Sorrowless. His illumination surpasses that of the sun and moon. Those who encounter it are thereby able to extinguish their afflictions. 150

Chapter 9. On the Easy Practice

He always explains the Dharma for the sake of the multitude, Thus ridding them of all inward and outward sufferings. The buddhas of the ten directions praise him. I therefore bow down in reverence to him. Off in the southwest, in a realm known as Multitude of Signs, There is a buddha named Giver of Jewels. He always uses all manner of Dharma jewels To engage in extensive universal giving. All the devas bow down in reverence to him So that their jeweled crowns are brought low at his feet. I now, bowing in reverence with all five extremities, Take refuge in the Bhagavat, Giver of Jewels. Off in the northwest, in a world known as Multitude of Sounds, There is a buddha named Floral Qualities. That world is graced with an abundance of jeweled trees That send forth sounds expounding the sublime Dharma. He always uses the flowers of the seven limbs of enlightenment To bestow adornments on those beings. His mid-brow white hair tuft mark is like the moon. I now bow down in reverence to him.

Off in the northeast, in a world known as Peaceful and Secure, One that is composed of all manner of jewels, There is a buddha named Three Vehicles' Practices Whose body is adorned with the measureless marks. The light from his wisdom is measureless. It is able to dispel the darkness of ignorance And cause beings to become free of worry and afflictions. I therefore bow down in reverence to him. Off toward the zenith, in a world known as Many Moons, Adorned with the many types of jewels, Attended by a congregation of greatly virtuous śrāvaka disciples And bodhisattvas who are incalculable in number, 151

42c

Nāgārjuna's Treatise on the Ten Grounds, Volume I There is a lion among the āryas Named Vast Multitude of Qualities. He is feared by all the māras. I therefore bow down in reverence to him. Off toward the nadir, there is world known as Expansive In which there is a buddha named Brilliant Qualities. His physical marks are far more marvelous Even than a mountain of jāmbūnada gold. He always uses the sun of his wisdom To open the blossoms of beings' roots of goodness. His land of jewels is extremely vast. From afar, I bow down in reverence to him. In the past, countless kalpas ago, There was a buddha named Oceanic Meritorious Qualities. These buddhas of the present era All made their vows under him. His life span was incalculably long And the reach of his light's illumination was endless. His country was extremely pure. Those hearing his name became definitely bound for buddhahood. These [buddhas] who now abide in the ten directions Are completely equipped with the ten powers. I therefore bow down in reverence to them, These most venerable ones among all humans and devas. Question: Is it the case that one may only be able to reach irreversibility with respect to anuttarāsamyaksaṃbodhi through hearing these ten buddhas' names and bearing them in mind? Or is it the case that there are yet other buddhas' and other bodhisattvas' names through which one may succeed in reaching the station of the avaivartika? Response:

There is Amitābha and also other such buddhas As well as the great bodhisattvas. 152

Chapter 9. On the Easy Practice

If one invokes their names and singlemindedly bears them in mind, One will also thereby attain irreversibility.

In addition, there is Amitābha as well as other buddhas to whom one should also respectfully bow down in reverence and utter their names. I shall now set forth their names in full:

Limitless Life Buddha, King of Sovereign Mastery in the World Buddha, Lion Mind Buddha, Dharma Mind Buddha, Brahman Signs Buddha, World Signs Buddha, Sublimity of the World Buddha, Kindness and Compassion Buddha, World King Buddha, King Among Men Buddha, Moonlike Virtues Buddha, Precious Virtues Buddha, Qualities of the Marks Buddha, Great Marks Buddha, Jeweled Canopy Buddha, Lion Mane Buddha, Destroyer of Ignorance Buddha, Flower of Wisdom Buddha, Tamālapattra Candana Fragrance Buddha, and Upholder of Great Meritorious Qualities Buddha. There are also Rain of the Seven Precious Things Buddha, Excellent Bravery Buddha, Enmity Transcendence Buddha, Great Adornment Buddha, Signlessness Buddha, Jewel Treasury Buddha, Summit of Virtue Buddha, Tagara Fragrance Buddha, Candana Incense Buddha, Lotus Fragrance Buddha, Adorned Path Buddha, Dragon Canopy Buddha, Rain of Flowers Buddha, Scatterer of Flowers Buddha, Floral Radiance Buddha, Solar Voice Buddha, Eclipsing the Sun and Moon Buddha, Lapis Lazuli Treasury Buddha, Brahman Sound Buddha, and Pure Radiance Buddha. There are also Treasury of Gold Buddha, Sumeru Summit Buddha, King of the Mountains Buddha, Masterful Voice Buddha, Pure Eyes Buddha, Lunar Radiance Buddha, Mount Sumeru Likeness Buddha, Sun and Moon Buddha, Acquirer of Multitudes Buddha, Flower-born Buddha, Proclaimer of the Brahman Sounds Buddha, Lord of the Worlds Buddha, Lionlike Practice Buddha, Sublime Dharma Mind Lion's Roar Buddha, Pearl Canopy Coral Appearance Buddha, Dispeller of the Darkness of Delusion and Desire Buddha, Water Moon Buddha, Multitude of Flowers Buddha, Opener of Wisdom Buddha, and Retainer of Various Jewels Buddha. There are also Bodhi Buddha, Flower Transcendence Buddha, Radiance of True Lapis Lazuli Buddha, Outshining Sunlight Buddha, Retainer of Great Qualities Buddha, Realizer of Right Wisdom Buddha, Heroic Strength Buddha, Beyond Flattery and Deception Buddha, Dispensing with Planting Roots of Evil Buddha, Great Fragrance Buddha, Path Splendor Buddha, 43a

153

Nāgārjuna's Treatise on the Ten Grounds, Volume I Water Light Buddha, Roamer in Oceanic Clouds of Wisdom Buddha, Virtue Summit Flower Buddha, Floral Adornment Buddha, Solar Voice Buddha, Lunar Supremacy Buddha, Lapis Lazuli Buddha, Brahmā-like Voice Buddha, and Light Buddha.150

There are also Treasury of Gold Buddha, Mountain Summit Buddha, Mountain King Buddha, Sound King Buddha, Dragon Vigor Buddha, Stainless Buddha, Pure Countenance Buddha, Lunar Countenance Buddha, Sumeru Semblance Buddha, Candana Fragrance Buddha, Awesome Strength Buddha, Blazing Lamp Buddha, Difficult to Overcome Buddha, Precious Virtue Buddha, Joyous Sound Buddha, Radiance Buddha,151 Dragon Supremacy Buddha, Defilement Transcendence Light Buddha, Lion Buddha, and King Among Kings Buddha.

And there are also Supremacy of Powers Buddha, Floral Garden Buddha,152 Fearless Brilliance Buddha, Fragrant Summit Buddha, Universally Worthy Buddha, Universal Flower Buddha, and Precious Signs Buddha. These buddhas, bhagavats, abide now in pure worlds throughout the ten directions. One should invoke the names of all of them and bear them in mind.

The original vows of Amitābha are of this sort: "If any person bears me in mind, invokes my name, and takes refuge in me, he will immediately enter the stage of certainty with respect to attaining anuttarāsamyaksaṃbodhi." One should therefore always remain mindful of him. I set forth his praises here in verse:

He possesses boundless illumination and wisdom And his body is like a mountain of gold.

Paying homage to him with body, speech, and mind, I now Place my palms together and bow down in reverence to him. His marvelous golden-colored light

Everywhere streams into all worlds,

Increasing in its brilliance in response to each being. I therefore bow down in reverence to him.

If, when life's end comes, a person

Succeeds in being reborn in that land,

154

Chapter 9. On the Easy Practice

He immediately acquires countless meritorious qualities. I do therefore take refuge in him. Whoever is able to bear in mind this buddha Possessed of measureless powers and awe-inspiring qualities Will immediately enter the stage of certainty. I do therefore always bear him in mind. That land is such that if, at the end of one's life, One should otherwise undergo all manner of suffering, Even so, one will not then fall into those terrible hells. Therefore, taking refuge in him, I now bow down in reverence. If a person gains rebirth in his land, He will never again fall into the three wretched destinies Or into the realms of the asura.

Taking refuge in him, I now bow down in reverence. Though his body is similar to that of humans and devas, It resembles the summit of a mountain of gold. This is the place to which all supreme [qualities] return. I therefore bow down in reverence to him. Those who have been reborn in his land Gain the powers of the heavenly eye and ear That reach unimpededly throughout the ten directions. I bow down in reverence to the one honored among the āryas. All the beings in his land

Perform supernatural transformations, know others' thoughts, And are endowed with the knowledge of past lives as well. Therefore, taking refuge in him, I bow down in reverence. Those who are reborn in his land

Have no conception of either "I" or "mine." They do not have thoughts conceiving of "others" or "self." I therefore bow down in reverence to him. 43b

155

Nāgārjuna's Treatise on the Ten Grounds, Volume I He has stepped beyond the prison of the three realms. His eyes are like the petals of a lotus. The assembly of śrāvaka disciples there is measurelessly vast. I therefore bow down in reverence to him. All the beings in his land

Are in nature gentle and harmonious And they naturally practice the ten good deeds. I bow down in reverence to this king of the many āryas. It is from such goodness that his pure light is produced That, in the number of its rays, is measureless and boundless. He is foremost among those who stand on two feet. I do therefore take refuge in him. If a person vows to become a buddha And then bears in mind Amitābha,

When the time is right, he will appear for his sake. I do therefore take refuge in him. Through the power of that buddha's vows The bodhisattvas of the ten directions Come to make offerings and listen to the Dharma. I therefore bow down in reverence to him. All the bodhisattvas in his land

Are endowed with all the major marks and secondary characteristics By which they thereby adorn their own bodies. Taking refuge in him, I now bow down in reverence. Three times every day,

All those great bodhisattvas

Make offerings to the buddhas of the ten directions. I therefore bow down in reverence. If a person who has planted roots of goodness Retains doubts, then the flower will not open. If one's mind of faith is pure,

The flower will open and one will then see the Buddha. 156

Chapter 9. On the Easy Practice

For many different reasons,

The buddhas of the present throughout the ten directions Praise the qualities of that buddha. Taking refuge in him, I now bow down in reverence. His land is especially majestic in its adornment, Surpassing in its excellence the palaces of all the devas. Its qualities are especially profound and abundant. I therefore bow down in reverence at the feet of the Buddha. The Buddha's feet carry the sign of the thousand-spoked wheel. They are soft and, in appearance, resemble the blossoms of a lotus. Those who see them are all filled with delight And bow down their heads in reverence at the feet of the Buddha. The light from the white hair tuft between his brows Appears like a pristinely shining moon, Enhancing the radiance displayed by his countenance. I bow down in reverence at the feet of the Buddha. When he originally sought out the path to buddhahood, He performed all manner of distinctive and marvelous works. These are just as described in the sutras. I bow down in reverence to him.

That which is proclaimed by that buddha Eliminates the roots of karmic offenses. His eloquent discourse brings benefit to many. I now bow down in reverence to him.

By resorting to such eloquent discourse, He rescues beings from all maladies arising by clinging to pleasures. He has already liberated such beings and now liberates yet more. I therefore bow down in reverence to him. The devas bow down in reverence

To he who is the most honored of all humans and devas. Their seven-jeweled crowns are brought low and touch his feet. I do therefore take refuge in him.

43c

157

Nāgārjuna's Treatise on the Ten Grounds, Volume I The sangha of all the worthies and the āryas As well as the multitudes of humans and devas All join in taking refuge in him.

Therefore I too bow down in reverence to him. One who boards his ship of the eightfold path, Will be able to cross beyond that sea so difficult to cross, Delivering himself to liberation while liberating others as well. I bow in reverence to he who has achieved sovereign mastery in this. If, for countless kalpas, the buddhas Proclaimed their praises of his meritorious qualities, They would still be unable to come to the end of them. I take refuge in he who has become such a purified person. In this same manner, I now proclaim

The praises of his boundless qualities. I pray that, due to the causes and conditions of this merit, The Buddha may therefore always bear me in mind. By whatever merit I have created in the present or previous lives, Whether it be but little or much,

I pray that my mind will become forever purified In the very presence of the Buddha.

As for the supremely marvelous qualities that may be acquired Through the causes and conditions of such merit as this, I pray that all of the many varieties of beings Shall all become able to acquire them as well. One should also bear in mind Vipaśyin Buddha, Śikhin Buddha, Viśvabhū Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kāśyapa Buddha, and Śākyamuni Buddha, as well as Maitreya, the future buddha. One should bear them all in mind and bow down in reverence to them. I set forth their praises here in verse:

The Bhagavat Vipaśyin

Abides beneath an aśoka bodhi tree,153 158

Chapter 9. On the Easy Practice Having perfected all-knowledge And all of the subtle and marvelous meritorious qualities. Having rightly contemplated the world, His mind has succeeded in gaining liberation. I now, with all five extremities, bow down in reverence, Taking refuge in that unsurpassable Honored One. The Bhagavat, Śikhin Buddha, sat in the bodhimaṇḍa

beneath a puṇḍarīka bodhi tree where he then achieved the complete realization of bodhi.154 His physical appearance is incomparable. It resembles a mountain of flaming purple-gold. I now take refuge in the Honored One Who is unsurpassed by anyone in the three realms of existence. Viśvabhū Bhagavat

Sits beneath the śāla tree

Where he naturally acquired the penetrating comprehension Of all forms of sublime wisdom. Among all humans and devas, He is the foremost and without peer. I do therefore take refuge in the Honored One Who is the most supreme among them all. Krakucchanda Buddha

Succeeded in attaining

anuttarāsamyaksaṃbodhi

Beneath the śirīṣa tree.155 He perfected the great wisdom, And became forever liberated from samsara. I now take refuge and bow in reverence To that supreme and incomparable Honored One. 44a

159

Nāgārjuna's Treatise on the Ten Grounds, Volume I Kanakamuni,

The great ārya and unsurpassable Honored One, Attained the perfect realization of buddhahood Beneath the uḍumbara tree

And reached the penetrating comprehension Of all the measurelessly and boundlessly many dharmas. I do therefore take refuge in him, That foremost and unsurpassable Honored One. Kāśyapa Buddha, the Bhagavat, With eyes like a pair of lotus blossoms, Achieved the perfect realization of buddhahood Beneath the nyagrodha tree.

Throughout the three realms, there is nothing he fears. His gait is like that of the king of the elephants. I now take refuge in him, bowing down in reverence To that insuperable Honored One. Śākyamuni Buddha,

Beneath the aśvattha tree,156 Conquered Māra, the enemy,

And perfected the unsurpassable enlightenment. His countenance is like the full moon, Pure and free of any blemish. I now bow down in reverence

To that heroically brave and supreme Honored One. Maitreya, the buddha of the future, Sitting beneath the nāga tree, Shall attain the perfect realization of the vast resolve And then naturally realize buddhahood. His meritorious qualities are so extremely solid and durable That no one is able to surpass them. I do therefore take refuge in him, That incomparable king of the sublime Dharma. 160

Chapter 9. On the Easy Practice

Additionally, there are Supreme in Meritorious Qualities Buddha, Universal Illumination Buddha, Victorious Over Adversaries Buddha, Marks of the Sovereign157 Buddha, King of the Marks Buddha,158 King of Measureless Qualities' Brilliance and Sovereign Mastery Buddha, Unimpeded Medicine King Buddha, Jeweled Traveler Buddha, Precious Flower Buddha, Peacefully Abiding Buddha,159 and Mountain King Buddha. One should remain mindful of them as well, respectfully bowing in reverence to them. I set forth their praises here in verse:

In the world known as Invincible,

There is a buddha named Supreme in Meritorious Qualities. I now bow down in reverence to him

As well as to his Dharma jewel and his Sangha jewel. In a world known as Joy in Whatever One Wishes, There is a buddha named Universal Illumination. I now take refuge in him

As well as in his Dharma jewel and his Sangha jewel. In the world known as Universal Excellence, There is a buddha named Victorious Over Adversaries. I now take refuge in him and bow down in reverence to him As well as to his Dharma jewel and his Sangha jewel. In the world known as Accumulation of Goodness and Purity, There is a buddha named Marks of the Sovereign's Banner. I now bow down in reverence to him

As well as to his Dharma jewel and his Sangha jewel. In the world known as Accumulation of Stainlessness, There is a buddha named Measureless Qualities' Brilliance Whose sovereign mastery extends throughout the ten directions. I therefore bow down in reverence to him. In the world known as Undeceptive,

There is a buddha named Unimpeded Medicine King. I now bow down in reverence to him

As well as to his Dharma jewel and his Sangha jewel. 161

44b

Nāgārjuna's Treatise on the Ten Grounds, Volume I In the world known as Present Accumulation, There is a buddha named Jeweled Traveler. I now bow down in reverence to him As well as to his Dharma jewel and his Sangha jewel. In the Beautiful Sound world, there is Precious Flower Buddha. [So too there are] Peacefully Established and Mountain King buddhas.

I now bow down in reverence to them As well as to the Dharma jewel and the Sangha jewel. All of these tathāgatas now abide Off in the regions to the east.

With a respectful mind, I spread their praises and, Taking refuge in them, bow down in reverence to them. I only pray that the tathāgatas

Will bestow their deep kindness and sympathy And thus manifest their bodies before me So that I might be allowed to personally160 see them all. Additionally, one should exhaustively and comprehensively bear in mind and respectfully bow in reverence to all buddhas of the past, the future, and the present. I set forth their praises here in verse: All buddhas of the past

Conquered the many māras, their adversaries And, using the power of great wisdom, Provided vast benefit to beings. The beings who existed in those eras Were entirely devoted to making offerings to them all, Showed them reverence, and proclaimed their praises. I therefore bow down in reverence to them. The incalculably many buddhas of the present Throughout the worlds of the ten directions Are so measurelessly and boundlessly many As to surpass the number of sands in the Ganges River. 162

Chapter 9. On the Easy Practice

Out of kindness and pity for beings,

They always turn the wheel of the sublime Dharma. I do therefore accord them respect,

Take refuge in them, and bow down my head to them in reverence. The buddhas of the future

Shall appear with bodies resembling mountains of gold That emanate measureless illumination

And display the self-adornment of their many characteristic signs. They shall appear in the world and liberate beings, After which they shall then enter nirvana.

To all such bhagavats as these,

I do now bow down in reverence.

Additionally, one should bear in mind the great bodhisattvas, namely: Good Intentions Bodhisattva, Good Eyes Bodhisattva, Moon Hearer Bodhisattva, King Śibi Bodhisattva, Universally Supreme Bodhisattva, Knower of the Great Earth Bodhisattva, Great Medicine Bodhisattva, Kapotagṛha Bodhisattva, Arenemin Bodhisattva, Summit Born King Bodhisattva, Delightful View Bodhisattva, Uttara Bodhisattva, Sarvadāna Bodhisattva, Long Life King Bodhisattva, Kṣānti Bodhisattva, Velāma Bodhisattva, Flashing Light Bodhisattva, Moon Covering Bodhisattva, Brilliant Leader Bodhisattva, Dharma Leader Bodhisattva, Perfecting Benefit Bodhisattva, and Maitreya Bodhisattva.

In addition, there are Vajragarbha Bodhisattva, Vajra Leader Bodhisattva, Treasury of Nondefilement Bodhisattva, Vimalakīrti Bodhisattva, Dispeller of Doubts Bodhisattva, Undefiled Virtue Bodhisattva, Net-like Brilliance Bodhisattva, Immeasurable Brilliance Bodhisattva, Great Brilliance Bodhisattva, Akṣayamati Bodhisattva, Mind King Bodhisattva, Boundless Mind Bodhisattva, Sun Sound Bodhisattva, Moon Sound Bodhisattva, Beautiful Sound Bodhisattva, Beautiful Voice Bodhisattva, Great Voice Bodhisattva, Solid Vigor Bodhisattva, Ever Solid Bodhisattva, and Solidly Generated Bodhisattva. There are also Adornment King Bodhisattva, Ever Compassionate Bodhisattva, Never Slighting Bodhisattva, Dharma Superior Bodhisattva, Dharma Mind Bodhisattva, Dharma Joy Bodhisattva, Dharma Leader Bodhisattva, Dharma Accumulation Bodhisattva, Generator of Vigor Bodhisattva, Wisdom 163

44c

45a

Nāgārjuna's Treatise on the Ten Grounds, Volume I

Bodhisattva, Pure Awesome Virtue Bodhisattva, Nārāyaṇa Bodhisattva, Good Meditation Bodhisattva, Dharma Meditation Bodhisattva, Bhadrapāla Bodhisattva, Dharma Benefit Bodhisattva, Lofty Virtue Bodhisattva, Lion Traveler Bodhisattva, Joyous Faculties Bodhisattva, and Supreme Jewel Moon Bodhisattva.

There are also Virtue Free of Falseness Bodhisattva, Dragon Virtue Bodhisattva, Mañjuśrī Bodhisattva, Wonderful Sound Bodhisattva, Cloud Sound Bodhisattva, Supreme Mind Bodhisattva, Illuminating Brilliance Bodhisattva, Brave Assembly Bodhisattva, Supreme Assembly Bodhisattva, Awesome Deportment Bodhisattva, Lion Mind Bodhisattva, Superior Mind Bodhisattva, Beneficial Intentions Bodhisattva, Augmented Mind Bodhisattva, Precious Brilliance Bodhisattva, Wisdom Summit Bodhisattva, Peak of Eloquence Bodhisattva, Possessed of Virtue Bodhisattva, Avalokiteśvara King Bodhisattva, and Dhāraṇī Mastery King Bodhisattva. There are also Great Sovereign Mastery King Bodhisattva, Sorrowless Virtue Bodhisattva, Not Seen in Vain Bodhisattva, Beyond the Wretched Destinies Bodhisattva, Universally Brave and Strong Bodhisattva, Dispeller of Darkness Bodhisattva, Merit Jewel Bodhisattva, Floral Awesome Virtue Bodhisattva, Gold Necklace Brilliant Virtue Bodhisattva, Beyond the Aggregates and Hindrances Bodhisattva, Unimpeded Mind Bodhisattva, Pure in All Actions Bodhisattva, Equal Vision Bodhisattva, Unequaled Vision Bodhisattva, Wandering Joyfully in Samādhi Bodhisattva, Sovereign Mastery in Dharma Bodhisattva, Dharma Marks Bodhisattva, Brilliant Adornment Bodhisattva, Great Adornment Bodhisattva, and Jeweled Summit Bodhisattva. There are also Jeweled Mudrā Hand Bodhisattva, Ever Raised Hand Bodhisattva, Ever Lowered Hand Bodhisattva, Ever Piteous Bodhisattva, Ever Joyful Bodhisattva, Joy King Bodhisattva, Possessed of Eloquent Voice Bodhisattva, Sound of Thunder in Space Bodhisattva, Upholder of the Jeweled Torch Bodhisattva, Valiant Giving Bodhisattva, Imperial Net Bodhisattva, Horse Light Bodhisattva, Empty and Unimpeded Bodhisattva, Jeweled Supremacy Bodhisattva, Celestial King Bodhisattva, Demon Crusher Bodhisattva, Lightning Virtue Bodhisattva, Sovereign Mastery Bodhisattva, Summit Sign Bodhisattva, and Beyond Transgressions Bodhisattva. And there are also Lion's Roar Bodhisattva, Cloud Shade Bodhisattva, Able to Conquer Bodhisattva, Mountainous Marks Banner Bodhisattva, 164

Chapter 9. On the Easy Practice

Fragrant Elephant Bodhisattva, Great Fragrant Elephant Bodhisattva, White Fragrant Elephant Bodhisattva, Ever Vigorous Bodhisattva, Never Resting Bodhisattva, Sublime Birth Bodhisattva, Floral Adornment Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Water King Bodhisattva, Mountain King Bodhisattva, Indra's Net Bodhisattva, Jewel Giving Bodhisattva, Crusher of Demons Bodhisattva, Adorner of Lands Bodhisattva, Golden Topknot Bodhisattva, and Pearl Topknot Bodhisattva. One should bear in mind all such bodhisattvas and bow down to them in reverence as one seeks to attain the ground of the avaivartika. 165

Chapter 10

Getting Rid of Karma

Question: Is it the case that, in order to become an avaivartika, one need only bear in mind Amitābha and those other buddhas while also bearing in mind the others, the bodhisattvas [mentioned above]? Or are there other additional skillful means [that must be used]? Response: For one who seeks to become an avaivartika, it is not the case that one must only remain mindful of them, utter their names, and make reverential obeisance to them, and that is all there is to it. In addition, one should, in the presence of the buddhas, perform repentances, entreat them, rejoice [in their meritorious deeds], and dedicate one's own merit. Question: How does one go about carrying out these endeavors? Response:

There is nothing not exhaustively known by

The countless buddhas of the ten directions,

Now, in the presence of them all,

I reveal all of my black and evil deeds.

Three times three, nine kinds in all,161

All of them have arisen from the three types of afflictions. Whether committed in the present body or in prior births, I repent of all of these karmic offenses.

If I should otherwise be bound to undergo karmic retribution In the three wretched destinies,

I pray that [my offenses] may instead be repaid in this very body So that I will not enter the wretched destinies to undergo retribution. "The buddhas of the ten directions" refers to all of the buddhas of the present whose life faculty has become completely perfected but who have still not yet entered nirvana. "Ten directions" refers to the four directions, the 167

45b

Nāgārjuna's Treatise on the Ten Grounds, Volume I

four midpoints, the zenith, and the nadir. "Buddhas" refers to those who, with regard to all things that should be known, know them all without exception. "Reveal" means that, in the presence of all buddhas, one reveals all of one's karmic offenses, leaving none hidden, [while also resolving] to not commit them ever again. [In so doing, one's resolve becomes] like a dike that holds back the waters.

As for "black and evil deeds," because one has not had the bright light of wisdom, one has often committed many types of evil deeds, in some cases practicing unwholesome dharmas, and in some cases involving oneself in obscured morally indeterminate dharmas.162

"Three times three, nine kinds in all" refers to creation of evil karma on the part of body, mouth, and mind that brings about negative retribution in the present life, negative retribution in the next rebirth, and negative retribution in subsequent lives. [This retribution may arise through] directly committing the deed oneself, instructing others to commit it, or by rejoicing that others have committed it.

As for "all arisen from three types of afflictions," the "three types of afflictions" refers to [those actions] connected to the desire realm, the form realm, or the formless realm, whether promoting the affliction of desire, the affliction of hatred, or the affliction of delusion, and whether involving a supreme degree of affliction, a middling degree of affliction, or a lesser degree of affliction.

As for "whether it be that committed in the present body or in prior births, I repent of all of these karmic offenses," this means that one repents of all of the many kinds of evil deeds committed in this present life and former lives, repenting of them all without exception.

[With regard to "the three wretched destinies,"] there are the hells, namely the eight hot hells and the ten cold and ice hells. There are the animals, including those that are earth-born, water-born, legless, two-legged, or many-legged. And there are the hungry ghosts, in particular those who feed upon spittle, vomit, rinsings, pus and blood, excrement and urine, and other such things.

[The intent here is to state:] "If my karma is such that I should undergo retribution in these three wretched destinies, I pray that I will instead be allowed to undergo that retribution in this very body. If it is to be undergone 168

Chapter 10. Getting Rid of Karma

in a subsequent rebirth's body, may I not be compelled to undergo it in the hells, among hungry ghosts, or in the animal realm." Also, the Buddha himself explained the dharma to be used in repentance, indicating that, if a bodhisattva wishes to repent of karmic offenses, he should utter his repentance as follows:

Facing the buddhas of the present time throughout the worlds of the ten directions, namely those who have realized anuttarāsamyaksaṃbodhi, turned the Dharma wheel, rained down the Dharma rain, sounded the Dharma drum, blown the Dharma conch, planted the Dharma banner, and who have, through the giving of Dharma, fulfilled the needs of beings, benefited the many, brought peace and security to the many, taken pity on the world, and abundantly benefited devas and humans—I now, with body, speech, and mind, make full reverential prostrations at the feet of the buddhas of the present, the buddhas who know, who see, who are the eyes of the world, and who are the lamps for the world. [I hereby reveal] all of the karmic offenses I have created throughout the course of beginningless births and deaths due to being driven along by greed, hatred, and delusion, including:

Sometimes failing to recognize the buddhas, failing to recognize the Dharma, or failing to recognize the Sangha;

Sometimes failing to distinguish between offense-generating karma and meritorious karma;

Sometimes abundantly creating the many sorts of karmic offenses through actions of body, speech, and mind;

Sometimes, with evil intentions, drawing the blood of a buddha; Sometimes contributing to the destruction of right Dharma; Sometimes bringing about the destruction of the Sangha; Sometimes murdering arhats;

Sometimes engaging in the ten courses of bad karmic action; Sometimes instructing others to engage in them; Sometimes subjecting others to speech that displeases them; Sometimes cheating and deceiving others with altered weights and measures;

Sometimes afflicting beings with immoral behavior; Sometimes failing in filial piety toward parents; 169

45c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

Sometimes stealing belongings from stupas;

Sometimes stealing possessions from the sangha of the four directions; Sometimes destroying or transgressing against [the teachings of] sutras or moral precept codes originally set forth by the Buddha; And sometimes disobeying monastic preceptors or monastic Dharma teachers.163

Sometimes, when people have set their resolve on realization of the śrāvaka disciple vehicle or the pratyekabuddha vehicle, or have set their resolve on realization of the Great Vehicle, due to having a mind covered over by hatred or jealousy, I have used evil speech to vilify and slight them. And sometimes, in the presence of buddhas, I have uttered abusive speech, have claimed right Dharma to be non-Dharma, and have claimed non-Dharma to be right Dharma.

Now, in the presence of the buddhas of the present, those who know, who see, and who have become realized, I entirely reveal all of these karmic offenses, not daring to conceal any of them, and I vow, from this point on, that I shall not dare to commit them again. If I have committed karmic offenses through which I should fall into the hells, into the animal realm, into the hungry ghost realm, or into the asura realm,164 or if I ought not encounter the three objects of reverence,165 but rather should be reborn in the midst of the [eight] difficulties,166 I pray that I may [instead be allowed to] undergo retribution for these karmic offenses in this present life.

Just as all the bodhisattvas of the past who sought realization of buddhahood did themselves repent of offenses created through bad karma, in the very same manner, I too reveal all of my offenses, repent of them, do not dare to conceal any of them, and vow not to commit them again. Just as all the bodhisattvas of the present who seek realization of buddhahood do repent of offenses created through bad karma, in the very same manner, I too reveal all of my offenses, repent of them, do not dare to conceal any of them, and vow not to commit them again. Just as all of the bodhisattvas of the future who shall seek realization of buddhahood shall repent of offenses created through bad karma, in the very same manner, I too reveal all of my offenses, repent of them, do not dare to conceal any of them, and vow not to commit them again. 170

Chapter 10. Getting Rid of Karma

Just as all of the past, future, and present bodhisattvas seeking realization of buddhahood did repent, do repent, and shall repent of offenses created through bad karma, in the very same manner, I too repent of offenses created through bad karma, do not dare to conceal any of them, and vow not to commit them again.

Question: Having already explained the method for repentance, how does one go about "entreating"?

Response:

Whenever any of the buddhas of the ten directions

Now attain buddhahood,

I request them to turn the wheel of Dharma

And bring peace and happiness to all beings.

Whenever any of the buddhas of the ten directions

Are about to relinquish their life spans,

I now make full reverential prostrations to them,

And entreat them to remain for a long time.

As for "turning the wheel of Dharma," this refers to the proclamation of the four truths of the āryas in three turnings, thereby revealing their twelve aspects:

This is the truth of the existence of suffering. This is the origination of suffering. This is the extinguishing of suffering. This is the path leading to the extinguishing of suffering. This is what is meant by the four aspects of the first turning.

This truth of the existence of suffering should be known. This origination of suffering should be cut off. This extinguishing of suffering should be realized. This path leading to the extinguishing of suffering should be cultivated. This is what is meant by the four aspects of the second turning. This truth of the existence of suffering has been known. This origination of suffering has been cut off. This extinguishing of suffering has been realized. This path leading to the extinguishing of suffering has been cultivated. This is what is meant by the four aspects of the third turning. As for the four aspects, within the four truths, they correspond to the development of the eyes, the knowledges, the clear knowledges, and the awakenings.167 46a

171

Nāgārjuna's Treatise on the Ten Grounds, Volume I

There are those who explain that the śrāvaka disciple vehicle, the pratyekabuddha vehicle, and the Great Vehicle are what constitute "the Dharma wheel" and that it is the explanation of the meaning of the three vehicles that constitutes the "the turning of the Dharma wheel."

As for "bringing peace and happiness to all beings," the pleasures associated with the five objects of desire do not constitute peace and happiness. Rather, it is entry into the three vehicles for the sake of achieving pure peace and happiness in the present and future lifetimes—this is what is meant by peace and happiness.

This person entreats the buddhas to turn the wheel of Dharma to cause all beings to receive the bliss of nirvana and, so long as they have not yet gained entry into nirvana, to cause them to receive the types of happiness available in the world. It is for this reason that "peace and happiness" are mentioned here.

As for this matter of a "life span," it is due to the causes and conditions involved in undergoing karmic retribution that the continuity of one's life faculty is sustained. It is comparable to an apparition created through a magical conjuration that continues to be sustained in correspondence with [the magician's] mental actions. When those mental actions cease, [that conjuration] is then extinguished.168 "Entreat" refers to the most ultimately sincere prayerful beseeching. The buddhas regard all beings [equally], great and small, without treating them differently. Therefore one sets forth this earnest request, hoping that they will accede to one's wishes and refrain from relinquishing their life spans and instead remain in the world for asaṃkhyeyas of kalpas in order to liberate beings. Then again, the Buddha himself described the method to be used in entreating the buddhas, indicating that the bodhisattva should speak as follows, "I bow down in reverence to all buddhas of the present throughout the ten directions." Then, at that time when they have just realized anuttarāsamyaksaṃbodhi but have not yet begun to turn the wheel of Dharma, [he is to say:]

I now beseech you, praying that you will turn the wheel of Dharma, sound the Dharma drum, blow the Dharma conch, plant the Dharma banner, establish the great Dharma rituals, and ignite the great Dharma 172

Chapter 10. Getting Rid of Karma

torch, using these means of Dharma giving to fulfill the needs of beings so that there will be many who are benefited and many who are made happy. Have pity on the world and bestow abundant benefit on devas and humans. It is for these reasons that I now present this entreaty. This is what is meant by "entreating." As for entreating the buddhas who have turned the wheel of Dharma to then "remain for a long time," in that case as well, one should address all buddhas of the present throughout the ten directions at just that time when those buddhas are about to relinquish their life spans, saying, "I beseech you to remain for a long time so that there will be many who are benefited and many who are made happy. Have pity on the world and bestow abundant benefit on devas and humans." Question: Having already explained "repentance" and "entreating," what is meant by "rejoicing"?

Response:

All of the merit produced by giving,

Observance of moral precepts, and dhyāna practice—

All of it arising through body, speech, and mind,

All of it created throughout the past, the future, and the present, All of it created by those who cultivate the three vehicles, By those who have fulfilled the practice of any of the three vehicles, And all of the merit created by common people—

I rejoice in accordance with all of it.

As for "the merit produced by giving," it is created through relinquishing the dharma of miserliness.

As for "the merit arising from observance of moral precepts," this is created through being able to subdue the body and speech. "Dhyāna practice" refers to developing all of the dhyāna concentrations. As for "that arising through body and speech," this refers to acts arising because of the body or speech such as giving, observance of the moral precepts, welcoming others when they come, escorting them off when they leave,169 and other such actions.

As for "that arising through the mind," this refers to the dhyāna concentration states170 as well as to kindness, compassion, and so forth.171 46b 173

Nāgārjuna's Treatise on the Ten Grounds, Volume I

As for "all of it created in the past, the future, or the present," this is referring to all merit produced by all beings throughout the three periods of time. As for "those who cultivate the three vehicles," this refers to those who aspire to success in the śrāvaka disciple vehicle, the pratyekabuddha vehicle, and the Great Vehicle.

As for "those who have fulfilled the practice of any of the three vehicles," this refers to those who have perfected the cultivation of either the arhat vehicle, the pratyekabuddha vehicle, or the buddha vehicle. "All" means every single instance, exhaustively, excluding none. "Common people" refers to those who have not yet realized the four truths. With respect to "merit," there may be two types of actions which may be involved here, namely good actions or unobscured morally indeterminate actions.172 "Rejoicing in accordance with it" refers to circumstances where, when others engage in meritorious actions, one's mind is filled with delight and one praises that deed as good.

Question: Since you have already explained "repentance," "entreating," and "rejoicing," what is meant by "dedication"?

Response:

May all of the merit that I have acquired

Be gathered together,

And then, for the sake of all beings,

May it be rightly dedicated to attaining buddhahood.

"I" refers to oneself. "All of the merit," whether produced through physical actions, produced through verbal actions, produced through mental actions, produced through giving, through upholding the moral precepts, through cultivation of dhyāna meditation, through rejoicing, or through entreating—all such goodness as this as well as any other goodness—all of these are what constitute "all of the merit."

As for "may it all be gathered together," this refers to a reflection whereby one envisions all of the merit being gathered together and assessed in a manner whereby one becomes aware of its expansiveness. "All beings" refers to all beings throughout the three realms of existence. 174

Chapter 10. Getting Rid of Karma

"Rightly" refers to performing this dedication of merit in a manner corresponding to the way it is done by all buddhas. It is that dedication that aligns itself with reality. It is dedication directed toward bodhi. This "dedication directed toward bodhi" involves dedicating all merit toward the realization of anuttarāsamyaksaṃbodhi.

Again, these two matters of "rejoicing" and "dedication" were explained by the Buddha himself, who spoke of them as follows: Where there is a bodhisattva mahāsattva who wishes to engage in rejoicing and in dedication, he should bring to mind all of the roots of goodness and merit of all buddhas, those who have cut off continuous abiding in the three realms of existence, who have extinguished all conceptual elaborations, who have dried up the mud of the afflictions, who have destroyed their piercing thorns, who have thrown off the heavy burden, who have accomplished their own benefit, who have obtained right knowledge and liberation, whose minds have achieved sovereign mastery, and who have put an end to the fetters of existence.

So too, he should bring to mind all of the measurelessly, boundlessly, and inconceivably many asaṃkhyeyas of buddhas in each and every one of the measurelessly, boundlessly, and inconceivably many asaṃkhyeyas of worlds throughout the ten directions while also bringing to mind all the roots of goodness and merit of all of these buddhas from the time they come forth [into the world] to the time they enter nirvana, from the time they first brought forth their resolve to realize buddhahood to the time they actually realize buddhahood on to that time when they enter the nirvana without residue, and on to all of the remaining time before the Dharma they bequeath finally comes to an end.

He should bring to mind the roots of goodness associated with [bodhisattvas' practice of] the six pāramitās as well as the roots of goodness of those who have received the prediction that they are bound to become pratyekabuddhas.

He should also bring to mind the roots of goodness of the śrāvaka disciples, whether they are the product of giving, of upholding moral precepts, or of cultivation of dhyāna meditation, including in this the uncontaminated roots of goodness those in training and those beyond training.173 175

Nāgārjuna's Treatise on the Ten Grounds, Volume I

46c

He should also [bring to mind the roots of goodness] associated with all buddhas' measureless meritorious qualities related to moral precept observance, meditative absorptions, wisdom, liberation, knowledge and vision of liberation, great kindness, and great compassion, including as well that related to all buddhas' proclamation of Dharma, for there are those people who have consequently brought forth faith and understanding in these dharmas, who have then undertaken training in them, and who have then acquired the benefit of these dharmas. Hence he should bring to mind all the roots of goodness planted by these people in relation to these dharmas. He should also include all the roots of goodness of all common people as well those of all the devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas who, on being able to hear the proclamation of Dharma, then brought forth thoughts of goodness. He should also include here even [those roots of goodness planted] by animals who heard the Dharma and then brought forth thoughts of goodness. And he should also include here the roots of goodness planted by beings [who gathered together] when the buddhas were about to enter nirvana. All of these roots of goodness and all of this merit are brought together and assessed, excluding none, and are, then and there, made the object of the most superior rejoicing, of the most sublime rejoicing, of the most excellent rejoicing, of unsurpassable rejoicing, of incomparable rejoicing, and of rejoicing that is equal to the unequaled.

Having rejoiced in all of this, one then takes all of the merit arising from this rejoicing and dedicates it to the realization of anuttarāsamyaksaṃbodhi. In precisely the same manner, one does this with respect to the merit associated with all buddhas of the future and all buddhas of the present.

One's mind rejoices in all merit created by all these buddhas of the three periods of time, rejoicing as well in all merit produced by others due to the influence of all these buddhas. One then dedicates the merit [produced by this rejoicing] to the realization of anuttarāsamyaksaṃbodhi. Therefore we have a verse here that states:

One should repent of karmic offenses in this manner.

As for entreating, rejoicing in merit, and

176

Chapter 10. Getting Rid of Karma

Dedicating merit to the unsurpassable path,

All of these should be carried out in this manner as well. Just as taught by the buddhas,

I repent of karmic offenses, entreat,

Rejoice, and also dedicate merit,

All in this very same manner.

Throughout the course of the beginningless time in which one has dwelt in the world, one has committed an immeasurable number of karmic offenses that obstruct one's path to buddhahood. One should repent of these offenses in the presence of all buddhas of the ten directions and, in this same way, one should also present entreaties to all buddhas, rejoice in others' merit, and dedicate one's merit accordingly, [reflecting,] "Just such repentance as does accord with what is known, seen, and permitted by the buddhas—it is in accordance with this that I repent of my own karmic offenses." One's entreaties to all buddhas and one's dedications of merit should also be performed in this way. If one repents, entreats, rejoices, and then dedicates one's merit in this manner, this is what is meant by "right dedication." Question: Just what is meant by "repentance, entreating, rejoicing, and dedicating merit that accord with what is known, seen, and permitted by the buddhas"?

Response: "Repentance" and "entreating" are as previously explained. As for "rejoicing in merit" and "dedicating merit," they should accord with the following statements in the large edition of the Prajñāpāramitā (Great Perfection of Wisdom Sutra):174

Subhūti addressed the Buddha, saying, "O Bhagavat, as for the aforementioned 'supreme rejoicing' brought forth by the bodhisattva after comprehensively considering and assessing all the merit and roots of goodness of all past, future, and present buddhas, of all their disciples, and of all other beings—O Bhagavat, precisely what is meant by this 'supreme rejoicing'?" The Buddha then told Subhūti, "It is when, with respect to all dharmas of the past, the future, and the present, a bodhisattva does not seize on them, does not retain them in mind, does not perceive them, does not 177 47a

Nāgārjuna's Treatise on the Ten Grounds, Volume I

apprehend them, and does not make discriminations about them, even as he is still able to reflect in this way:

All of these dharmas are supposed to exist merely due to perceptions and mental discriminations regarding the coming together of many conditions. In reality, none of these dharmas is ever produced nor do any of them have any place from which they come forth. There is not even a single dharma among them that has ever been produced, is now being produced, or ever will be produced. Nor are there any of them that have ever been destroyed, are now being destroyed, or ever will be destroyed. The character of all dharmas is precisely of this sort. It is in accordance with the character of dharmas that I rejoice and, having rejoiced, it is then also in accordance with the true character of all dharmas that I dedicate all merit to anuttarāsamyaksaṃbodhi. "It is precisely this that constitutes the most supreme rejoicing and dedication.

"Furthermore, Subhūti, a son or daughter of good family striving to follow the path to buddhahood who wishes to refrain from slandering the Buddha should dedicate their roots of goodness in this way and they should think as follows:

Just as, using the buddha mind, the buddha wisdom, and the buddha eye, all buddhas know and see from root to branch and in terms of substance and signs on which bases this merit and these roots of goodness exist—so too do I also accord with all buddhas' knowledge and vision as I rejoice. And just as all buddhas have permitted it, so too do I also dedicate these roots of goodness.

"If a bodhisattva dedicates merit in this manner, then he will thereby refrain from slandering the buddhas. Thus he will remain free of fault by acting in this way. Dedicating merit with deep-seated aspirations and resolute faith, doing so in a manner that accords with reality—this is what is meant by 'great dedication' and 'perfectly complete dedication.' "Furthermore, Subhūti, a son or daughter of good family should dedicate roots of goodness and merit in the following manner: This dedication should be done in a way that conforms to the moral precept observance, 178

Chapter 10. Getting Rid of Karma

meditative absorptions, wisdom, liberation, and knowledge and vision of liberation possessed by worthies and āryas. Those dedications are not anchored in the desire realm, are not anchored in the form realm, are not anchored in the formless realm, and are not situated in the past, the future, or the present. Just as those qualities are not anchored anywhere within the three realms, just so should this dedication of merit not be anchored there, either. Nor should the bases for the dedication of merit be anchored in any such way, either.

"If a bodhisattva is able in this way to gain aspirations and resolute faith that accord with reality, this is what is meant by dedication that is free of error, dedication that is free of the poisons, and dedication that accords with the nature of dharmas.

"If, however, in performing dedications of merit, a bodhisattva were to seize on any signs or were to have any fond attachment to them, this would constitute wrong dedication.

"Therefore, all bodhisattvas and mahāsattvas should understand the character of dharmas as it is known by buddhas. When one dedicates merit in a manner that accords with the character of dharmas, one becomes able to reach anuttarāsamyaksaṃbodhi. This is what is meant by 'right dedication.'"

179