Nagarjuna’s Treatise on the Ten Grounds Volume I

Chapter 17

On Entering the Temple

In this way, the lay bodhisattva should refrain from generating thoughts of attachment, thoughts imputing the existence of a self, or thoughts imputing the existence of anything belonging to a self. Why is this so? As for whatever has become such an object of affectionate attachment that one finds it difficult to relinquish, to accord with the Dharma, one should relinquish it. If one can give it away, then this is the means for getting rid of this fault. Bodhisattvas who are able by this means to remain free of thoughts of attachment or miserliness are capable of abiding as householders. Question: It might happen that the lay bodhisattva has things for which he feels a miserly cherishing and to which he is affectionately attached. When someone comes wishing to receive them as a gift, what should he do? Response:

Regarding those things to which one is attached,

Whenever someone comes seeking to obtain them,

One should exhort and persuade his mind

To simply relinquish them, for he must not indulge miserliness. As for possessions toward which a bodhisattva feels a covetous cherishing, if a beggar were to come urgently seeking to obtain it from him, saying, "If you give this thing to me, you will quickly attain buddhahood," the bodhisattva should immediately exhort and persuade himself to go ahead and give it to him, reflecting as follows:

If I fail to relinquish this possession just now, this thing is certainly bound in due course to depart far from me anyway. Once I am at the point of death, this thing will not accompany me when I go. If this is so, then this possession is characterized by the inevitability of its departure. Now, for the sake of anuttarāsamyaksaṃbodhi and for the sake of perfecting dāna-pāramitā (the perfection of giving), I shall give it away. 265

59c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

Later, when I am on the verge of death, my mind will be free of regrets. The sutras state that if one dies with a mind free of regrets, one will be reborn in a good place. This amounts to a great benefit. How then could I fail to relinquish this?

If, even after having exhorted oneself in this manner, one still retains a miserly cherishing for the possession, then, politely declining, he should speak to the beggar, saying:

I am now still only new in my training.

Hence my roots of goodness are not yet well established. Thus my mind has not yet achieved sovereign mastery in this. I hope that, later on, I will be able to give to you. One should politely decline the beggar's entreaty, saying: Do not become angry with me. I have only recently brought forth the resolve and my roots of goodness are not yet fully developed. Thus I have not yet gained adequate strength in the methods of the bodhisattva's practice. As a consequence I am not yet able to relinquish this possession. Later, once I have gained strength in this and my roots of goodness have become completely developed, my resolve will then be solid enough that I will be able to give it to you.

Additionally:

If it happens that the community, failing to abide in harmony, Is about to suspend the Dharma activities prescribed in the sutras, The bodhisattva should do whatever lies within his powers To implement skillful means that will prevent their termination. It could happen that, due to the circumstances associated with some matter, the monastic community becomes involved in disputes so severe that it splits into factions, thus causing its Dharma activities to be abandoned. In such a case, the lay bodhisattva should apply diligent thought to implementing some skillful method to restore the relationship between the factions, doing so with a mind free of partisan favoritism. One may use gifts of valuables, [mediating] discussion, or reverential entreaty to somehow cause the factions to become reunited.

266

Chapter 17. On Entering the Temple

The situation could have been caused by deficiencies in clothing or food, by someone with wrong views obstinately creating obstacles, by the speaker of Dharma seeking donations or support, or by the audience failing to be respectful. In such circumstances, the lay bodhisattva should use whichever skillful means are appropriate, perhaps doing so by contributing valuables, or perhaps doing so by speaking to those involved with a humbled mind and sincere entreaties, thus somehow preventing their abandonment of Dharma activities. If the abandoning of Dharma activities is prevented, this amounts to lighting the lamp of the Buddha's Dharma and making an offering to all buddhas of the ten directions and the three periods of time.

Additionally:

On the abstinence days, take the eight moral precepts

And draw near to those pure in the moral precepts.

Because of the good causes and conditions created by the precepts, Be deeply sincere in observing them with fond regard and reverence. As for the abstinence days, they are the eighth, the fourteenth, the fifteenth, the twenty-third, the twenty-ninth, and the thirtieth days of the lunar month. One additionally observes the three days of personal restraint. To determine these three days of personal restraint, one counts forward fifteen days for each day of restriction, starting with the winter solstice, [doing this three times] until one comes to the forty-fifth day thereafter. On each of these inauspicious days, there are many more ghosts and spirits going about inflicting wanton violence. Because common people of the world observed these as days to be on their guard [against improper behavior], they made a practice of not eating after midday on such occasions. The Buddha took this circumstance as a basis for teaching them the practice of "the single-day precept observance," since they could thereby create merit and make the devas happy when they descended [from the heavens] to monitor the quality of people's behavior in the world. As a consequence, the devas would be inspired to be protectively mindful of those who observe this practice. The lay bodhisattva would take even the most minor matters as bases for increasing beneficial actions. How much the more so then would he be sure to avoid failing to accord with these previously ordained days of abstinence? Therefore one should take up the practice of the single-day 267

60a

Nāgārjuna's Treatise on the Ten Grounds, Volume I

abstinence dharma. One not only garners self-benefit by doing this but also thereby becomes able to benefit others.

Question: How is it that this abstinence dharma is to be observed? Response: One should utter the following words:273

Just as all the āryas have forever abandoned killing, have cast aside the knife and cudgel, are always free of hatred, are possessed of a sense of shame and dread of blame, and treat beings with kindness and compassion, I, So-and-so, for one day and one night, shall also abandon killing, shall cast aside the knife and cudgel, shall remain free of hatred, shall be possessed of a sense of shame and dread of blame, and shall also treat beings with kindness and compassion, adopting this dharma in emulation of the āryas.

Just as the āryas have forever abandoned taking anything not given, are pure in their physical actions, and are content with whatever they receive, I now, for one day and one night, shall also abandon theft and taking what is not given, and shall pursue pure livelihood, adopting this dharma in emulation of the āryas.

Just as the āryas have forever cut off sexual indulgence and have abandoned such worldly pleasures, I now, for one day and one night, shall also cut off sexual indulgence, shall abandon such worldly pleasures, and shall purely cultivate celibate brahmacarya, adopting this dharma in emulation of the āryas.

Just as the āryas have forever abandoned false speech and always practice true speech and speech that is right and direct, I now, for one day and one night, shall also abandon false speech and shall also practice true speech and speech that is right and direct, adopting this dharma in emulation of the āryas.

Just as the āryas have forever abandoned the consumption of intoxicants,274 this because intoxicants are the basis for falling into neglectfulness, I now, for one day and one night, shall also abandon intoxicants, adopting this dharma in emulation of the āryas.

Just as the āryas have forever abandoned singing, dancing, making music, wearing flowers, perfumes, necklaces, and other bodily adornments, I now, for one day and one night, shall also abandon singing, 268

Chapter 17. On Entering the Temple

dancing, making music, wearing flowers, perfumes, necklaces, and other bodily adornments, adopting this dharma in emulation of the āryas. Just as the āryas have forever abandoned the use of large highand wide beds, preferring instead small beds and sitting cushions made of straw, I now, for one day and one night, shall also abandon large high and wide beds, preferring a small bed and sitting cushions made of straw, adopting this dharma in emulation of the āryas.

And just as the āryas have forever abandoned meals after midday and have abandoned actions and eating done at the wrong times, I now, for one day and one night, shall also abstain from eating after midday, abandoning actions and eating done at the wrong time, adopting this dharma in emulation of the āryas.

This is as described in the following lines:

Killing, stealing, sexual indulgence, and lying,

Consuming intoxicants and also wearing flowers and perfumes, Wearing necklaces, singing, dancing, and so forth, Also high beds and eating after midday—

These are behaviors that the āryas have abandoned. Hence I too now act accordingly,

Dedicating these causes and conditions for the creation of merit To everyone's joint success in the attainment of buddhahood. As for "drawing close to bhikṣus pure in observing the moral precepts," the lay bodhisattva should draw close to those bhikṣus who are completely able to guard and uphold the precepts of moral purity, who have thoroughly developed the meritorious qualities, and who defend against and distance themselves from the many sorts of evil.

As for "because of the good causes and conditions created by the precepts," in addition, one should draw near to bhikṣus who observe the moral precepts, whose physical and verbal actions are pure, and whose mental actions are direct, good, and free of the many sorts of evil. As for being "deeply sincere in treating them with fond regard and reverence," with respect to the above-referenced bhikṣus whose minds are direct, whose actions are imbued with goodness, who uphold the moral precepts, 269

60b

Nāgārjuna's Treatise on the Ten Grounds, Volume I

and who have thoroughly developed the meritorious qualities, one should extend supreme reverence toward them that is accompanied by deeply sincere thoughts of fond regard. Question: If the lay bodhisattva is to bring forth a fond and reverential attitude toward the bhikṣus who uphold the moral precepts and who have thoroughly developed the meritorious qualities, should he then adopt a disdainful or angry attitude toward bhikṣus who break the moral precepts? Response:

If one encounters someone who breaks the moral precepts, One should not adopt a disdainful or angry attitude toward them. Supposing that a lay bodhisattva were to encounter a bhikṣu who breaks the precepts and engages in corrupt practices, whose deportment is defective, whose cultivation is defiled, who conceals his own faults, and who, while failing to observe celibate brahmacarya, nonetheless claims to observe celibate brahmacarya, even then, one should not behave toward this bhikṣu with slighting disdainfulness or angry thoughts.

Question: If one is to refrain from feeling hatred toward him, then just what sort of attitude should one adopt?

Response:

One should bring forth thoughts of pity toward him,

Making it the afflictions themselves that one condemns. If a lay bodhisattva encounters a precept-breaking bhikṣu, he should not feel hatred or adopt a slighting and disdainful attitude toward him. Rather he should feel pity for him and think of ways to benefit him, reflecting: How terrible! This man has been able to encounter the sublime Dharma of the Buddha. He has succeeded in leaving behind the destinies of hell-dwellers, animals, hungry ghosts, form and formless realm devas, and those reborn in borderlands [distant from Dharma]. Being complete in his faculties and hence neither deaf, dumb, or dimwitted, he has encountered the sublime Dharma of the Buddha through which one may distinguish what is good from what is disgraceful and through which one's mind may still retain right views and understand what is meaningfully principled. 270

Chapter 17. On Entering the Temple

This human body is so difficult to come by. It is just as in the case of the one-eyed tortoise out on the great sea who, emerging from the depths, happens by chance to poke his head up through a knothole in a floating plank. Even when compared to the rarity of this, the opportunity to gain a human rebirth is doubly difficult to acquire.

Having heard the Dharma of the Buddha through which one can extinguish all forms of evil, become liberated from all suffering and afflictions, and succeed in reaching right wisdom, one relinquishes all of one's life-supporting possessions however extensive they may be and then severs forever one's relations with one's relatives and clan, having no one for whom one retains any further sentimental attachment. Regardless of whether one is from the common classes or from an elevated caste, because one has faith in the Buddha's words, one is able to leave behind the home life. One constantly hears of the moral transgressions associated with breaking the moral precepts, of the associated self-loathing, of becoming someone rebuked and censured by the wise, of coming to have a bad reputation that circulates widely, and of being constantly beset by doubts and regrets. Then, at death, one is bound to plummet into the wretched destinies. Even having heard of these circumstances, one nonetheless still persists in breaking the moral precepts.

It is through practice of the ten courses of good karmic action that one then gains a human rebirth. Even so, one remains unable to put them to skillful use in accordance with Dharma so as to secure one's own self-benefit. What a shame! The power of the three poisons is so extremely terrible that they constantly assail beings and remain difficult to successfully abandon.

In all sorts of ways, the buddhas rebuke the evil actions caused by the evil bandits of the afflictions.

If, in accordance with reality and in a principled fashion, one contemplates the matter in this way, [one realizes] one should not slight and disdain those people who have broken the moral precepts. One also reflects as follows:

If I am not completely able to abandon thoughts of anger and condescending disdain, I should consider that, given that the Dharma of the Buddha is 271

60c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

as vast as a great sea, it could be that there are exceptional circumstances of which I am unaware.

This accords with the passage in the Mahayana Sutra of the Resolute King,275 wherein it is recorded that the Buddha told Ānanda: It could be that there are bhikṣus of dull faculties who are obstructed by their mental dimness, whose minds are not completely clear, and who do not possess a penetrating comprehension of the true character of dharmas. They may forever be bearing in mind dharmas associated with the perception of existence or with the perception of nonexistence whereupon they then seize on perceptions of existence whereby they produce perceptions of male versus female, produce perceptions of obstacles associated with transgressions, produce perceptions of defilement, or produce perceptions of purity.

The production of these sorts of perceptions is a function of dull faculties. If someone's mind is not completely clear, then he is bound to commit transgressions. Ānanda, if, within the sphere of all dharmas, someone remains unable to well understand their character, then this is a case of failing to completely comprehend them.

From the very beginning on forward to the present, there has never been any fundamental substance, nature, or characteristic of any dharma that could be apprehended. This sort of person fails to realize such things. When one produces perceptions such as these, then he becomes indistinguishable from the followers of non-Buddhist traditions. Ānanda, within all the dharmas I have explained, there are exceptional circumstances that are consistent with complete clarity and purity. In these circumstances, there is no such thing as a "transgression" or a "transgressor."

Ānanda, the commission of transgressions is characterized by the existence of doubts and regrets, by stupidity, and by benightedness. The commission of transgressions involves the production of perceptions of the existence of a being, perceptions of the existence of a self, perceptions of the existence of a living entity, or perceptions of the existence of a person. In all cases, it is because of the fallacious view that a "self" exists in association with the body that one speaks of some "transgressor." But, within my Dharma, no such "person" exists at all.

272

Chapter 17. On Entering the Temple

If it were the case that, within my Dharma, there was some fixed and genuinely existent self, being, living entity, person, body-associated self, or other such thing, I would not declare that, within my Dharma, there are exceptional circumstances and it is not the case that there are no such exceptional circumstances. From the beginning on through to the present, my Dharma has always been pure and completely clear.

Furthermore, Ānanda, if it were definitely the case that transgressions existed and that there was some being who takes on those transgressions, then it would be the case that the body is identical with some "soul." But [positing any such view] would amount to falling into the eternalist fallacy by the dictates of which no path to buddhahood could even exist. Then again, if the body were distinct from some "soul," then [positing any such view] would amount to falling into an annihilationist view. In that case too, no path to buddhahood could exist. In much the same manner, all of the sixty-two false views might be posited as consistent with bodhi, but these cases are all wrong.

Therefore, Ānanda, in the midst of the great assembly, I roar the lion's roar and, possessed of the fearlessnesses, declare that within my Dharma, there are exceptional circumstances and it is not the case that there are no such exceptional circumstances. From its very origin on through to the present, it has always been pure and completely clear. Ānanda, if moral transgressions had any sort of definite existence, then there could never be any nirvana. If that were so, then I would not state that, within of my Dharma, there may be exceptional circumstances. Ānanda, in truth, my Dharma has been pure and completely radiant from its very inception on forward to the present. Consequently my disciples are able to subdue their minds so that they are stable and free of doubts and regrets. They become free of the evil of moral transgressions and become pure in their practice of the path.

Having reflected in this manner, the bodhisattva should refrain from maintaining a hostile attitude toward those who break the moral precepts. He should also reason in this manner:

Those who have taken on these precepts will definitely succeed in coming to abide in anuttarāsamyaksaṃbodhi. How is this so? I have heard 273

61a

Nāgārjuna's Treatise on the Ten Grounds, Volume I that even bodhisattvas who have reached the right and definite position (samyaktva niyāma) still have had occasions on which they have committed moral transgressions. Take for instance that case from one hundred thousand kalpas ago when a bodhisattva slandered an arhat who had already extinguished all contaminants, saying of him that he was an arhat in name only.

I have also heard of that bodhisattva thirty-one kalpas prior to the present one who, although he had already reached the right and definite position, nonetheless stabbed a steam-enterer with a spear. Additionally, I have heard of that case during this current auspicious kalpa where a bodhisattva slandered Krakucchanda Buddha,276 saying to him, "How could one of you bald pates ever succeed in attaining buddhahood?" It would be hard to understand [the actual circumstances of] beings such as these. Hence, what would be the use in my knowing in this situation what constitutes gain versus loss or right versus wrong? They will each individually undergo the consequences of what they have each individually done. How is that any of my business? If I wish to pursue actual knowledge of their circumstances, it could result in injury to myself through my making judgments regarding other beings. This is the sort of thing that the Buddha himself would not permit.

This accords with the testimony of the sutras, which state: The Buddha told Ānanda, "If a person makes judgmental assessments regarding others, he will thereby bring injury on himself. It is I alone who can make such assessments. [Only] beings who are my equal may also make such assessments."277

This is as described in the following lines:278

A covered pitcher may still be empty

While an uncovered pitcher may be empty as well. Other covered pitchers may themselves be full

As, so too, may uncovered pitchers be full.

One should realize that, throughout the world,

There are these four different types of people.

274

Chapter 17. On Entering the Temple

Matters of awesome deportment and possession of merit, Whether existent or not, are very much the same as this. If one is not possessed of all-knowledge, How could one make judgments about others? How could one merely observe another's deportment And yet then know the level of their virtue? It is right wisdom and the possession of a wholesome mind That define the characteristic qualities of a worthy person. By merely observing someone's outward deportment, How could one know what lies within?

There are those who, inwardly, possess merit and wisdom, Even as, outwardly, they reveal no awesome deportment. As they wander about, there is no one who recognizes them. In this, they are like hot coals hidden by ashes. If one assesses inward qualities on the basis of externals And hence develops an attitude of slighting condescension, One brings ruin on oneself as well as on one's own roots of goodness

So that, at the end of one's life, one falls into the wretched destinies. Those displaying outward pretenses of awesome deportment And parading about as if they were worthies or āryas Even as they only possess impressive rhetoric Are like the sounds of thunder that fail to bring rain. As for the places to which someone else's mind proceeds, One may be mistaken about them, for they are hard to know. Therefore one must not make false assessments With regard to any being.

It is only someone possessed of all-knowledge Who can fully know their minds' mind states And the subtle and secret places to which they may proceed. Hence, with regard to judging other beings, 61b

275

Nāgārjuna's Treatise on the Ten Grounds, Volume I The Buddha said, "It is only those who are my equals Who can pass judgment on other beings." If the Buddha himself spoke in this manner, Who then could have the ability to pass judgment on others? If one merely observes someone's outward deportment And thereby presumes to assess his inner virtue, One will ruin one's own roots of goodness Just as a flooding river may collapse its own banks. If one is mistaken about such things,

One creates immense karmic obstacles.

Therefore, with regard to these people, One should not bring forth an attitude of slighting disdain. Therefore the lay bodhisattva should refrain from adopting an attitude of slighting arrogance or anger toward those who may have broken the moral precepts. What's more, regarding this matter of upholding the moral precepts or breaking the moral precepts, a layperson does not dwell together with these people. What basis then might he have for acquiring knowledge of such matters?

[One should reflect:]

If I strive to make such clear distinctions with regard to these matters, then I am bound to create the obstacle of transgressions and, because of such karmic obstacles, I shall be bound to undergo every sort of suffering for thousands of myriads of kalpas.

This is as stated in Sutra on the Inaction of Dharmas. 279 Additionally, in

a Mahayana sutra280 the Buddha told Ugra the Elder: Thus the lay bodhisattva should feel pity for any bhikṣu who has broken the precepts, [reflecting as follows,] "This man's defilement is such that he engages in what is evil and engages in what is unwholesome. Why? This man has donned the Dharma robes of the Tathāgata, the well-extinguished lord of the āryas, yet he has not made his mind pliant and has not been able to subdue his sense faculties. Hence he engages in such self-destructive conduct."

276

Chapter 17. On Entering the Temple

Moreover, one of the Buddha's sutras states:

One does not slight those who have not yet become accomplished in learning. These are not a person's moral transgressions so much as they are transgressions committed at the behest of the afflictions themselves. It is because of these afflictions that this person has engaged in such unwholesome behavior.

Also, within the Buddha's Dharma, there are exceptional circumstances. This person may actually be able to rid himself of these moral transgressions. Then, with right mindfulness as the cause and condition, he may be able to enter the Dharma position. If he does indeed gain entry to the right and definite position, then he will eventually abide in anuttarāsamyaksaṃbodhi. Then again, as stated by the Buddha himself, "It is only through the possession of wisdom that one can then defeat the afflictions." He additionally stated: One should not make false assessments of others. If one makes such assessments, he thereby wreaks injury on himself. It is only one in possession of the wisdom of a buddha who is able to completely understand these matters.

[Hence one should reflect], "Matters of this sort are not such as I can know." One should then refrain from adopting an angry and condescending attitude toward those who may have broken the precepts. Moreover:

When a bodhisattva enters a temple,

He should observe all the protocols of deportment,

Should act respectfully and bow down in reverence,

And should make an offering to the bhikṣus.

When this lay bodhisattva is about to enter a Buddhist temple, right before entering, he should bow down outside the temple door in a five-point prostration and should then reflect: This is the dwelling place of good people. It is the dwelling place of those who practice emptiness, the dwelling place of those who practice 277

61c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

signlessness,281 the dwelling place of those who practice wishlessness, the dwelling place of those who practice kindness, compassion, sympathetic joy, and equanimity,282 and it is the dwelling place of those who practice in right conduct and right mindfulness.

If one encounters bhikṣus perfect in deportment, serene in gaze, and restrained in wearing the robe and holding the bowl, bhikṣus who bear observation in the way they sit, lie down, walk, stand, awaken, retire, drink, eat, speak, and remain silent, bhikṣus who also bear observation in the appearance of their countenance and in their going forth and coming to a halt—if one encounters bhikṣus who cultivate the four stations of mindfulness practiced by the āryas, who uphold the moral precepts purely, who recite and study the Dharma of the sutras, and who are refined in their contemplations and devoted to sitting in dhyāna meditation—having observed them, with respectful solemnity and reverential mind, one should bow down in reverence to them. Then, drawing closer, one should greet them and reflect thus: Even were I for kalpas in number as a Ganges' sands

To always perform great acts of giving at the shrines of the devas And never cease or neglect this practice,

That would still not compare to becoming a monk but a single time. This bodhisattva should then reflect:

If, in pursuing wealth in accordance with the Dharma, I were to always perform great acts of giving for a number of kalpas equal to the sands in the Ganges, all the merit derived from that giving would still not even equal that from merely generating the resolve to leave behind the householder's life, how much the less could it equal the merit of actually doing so? How could this be so? [This is so because:]

The householder's life is possessed of countless serious faults, whereas a monastic can perfect countless meritorious qualities. The householder's life is overrun with confusion and disturbance, whereas the monastic's life is carefree and serene.

The householder's life belongs to the sphere of defilement, whereas the monastic's life has nothing to which it belongs.

278

Chapter 17. On Entering the Temple

The household is the place for committing bad actions, whereas the monastic life is the place for good actions.

If one pursues the householder's life then one becomes stained by all manner of defilement, whereas the monastic abandons every sort of defilement.

The householder becomes mired in the mud of the five types of desire, whereas the monastic abandons the five types of desire. For the householder it is difficult to pursue a pure livelihood, whereas it is easy for a monastic to pursue right livelihood. The householder is subject to the incursions of many adversaries, whereas the monastic is free of incursions by adversaries. The householder is encumbered by many troublesome obstructions, whereas the monastic remains free of troublesome obstructions. The household is the place beset by sorrows, whereas the monastic life is the place of joyfulness.

The household is the gateway to the wretched destinies, whereas the monastic life is the gateway to benefit.

The household life is one of bondage, whereas the monastic's life is one of liberation.

The householder is subject to various forms of fear, whereas the monastic is free of fear.

The householder possesses whips and cudgels, whereas the monastic has no whips or cudgels.

The householder owns a sword and spear, whereas the monastic has no swords or spears.

The householder is subject to the heat of regretfulness, whereas the monastic is free of the heat of regretfulness. Because the householder seeks many things he is subject to suffering, whereas the monastic is happy because he seeks nothing. The householder tends toward frivolous agitation, whereas the monastic is bound for tranquility.

The householder is worthy of pity, whereas the monastic has nothing for which he could be pitied.

The householder is subject to worry and sorrow, whereas the monastic is free of worry and sorrow.

279

62a

Nāgārjuna's Treatise on the Ten Grounds, Volume I The householder is of lowly social station, whereas the monastic is one who is lofty and prominent.

The householder is burning up with a raging fire, whereas the monastic extinguishes it.

The householder's life is lived for others, whereas the monastic is able to act in his own self-interest.

The householder has but little power, whereas the monastic has abundant power. The householder enters the gateway of defilement, whereas the monastic enters the gateway to purity.

The householder grows an ever larger thicket of thorns, whereas the monastic crushes the thicket of thorns.

The householder achieves success in lesser dharmas, whereas the monastic achieves success in the great Dharma. The householder engages in what is unwholesome, whereas the monastic cultivates what is good.

The householder is bound to have regrets, whereas the monastic is bound to become free of regrets.

The householder fills up an ocean of tears, milk, and blood, whereas the monastic dries up the ocean of tears, milk, and blood.283 The household life is censured and considered base by buddhas, pratyekabuddhas, and śrāvaka disciples, whereas the monastic life is praised by buddhas, pratyekabuddhas, and śrāvaka disciples. The householder tends to be discontented, whereas the monastic tends to be easily contented.

The householder causes Māra to be delighted, whereas the monastic causes Māra to feel sorrowful.

The householder is bound for later ruination, whereas the monastic is bound to become free of ruination.

The householder is one who is easy to defeat, whereas the monastic is one who is difficult to defeat.

The householder is like a slave, whereas the monastic is like a lord. The householder is bound to remain forever in samsara, whereas the monastic will ultimately reach nirvana.

280

Chapter 17. On Entering the Temple

The householder has fallen into a pit, whereas the monastic has escaped from a pit.

The householder abides in darkness, whereas the monastic emerges into bright light.

The householder remains unable to subdue his own sense faculties, whereas the monastic is able to subdue his sense faculties. The householder tends toward haughtiness and grandiosity, whereas the monastic abides in humility and modesty.

The householder's life tends toward what is coarse and inferior, whereas the monastic's life is one of venerable nobility. The householder has origins from which he comes, whereas the monastic has no origins from which he comes.284

The householder has many duties, whereas the monastic has but few duties.

The householder attains only minor karmic fruits, whereas the monastic is bound to attain great karmic fruits.

The householder tends to fall into flattery and deviousness, whereas the monastic cultivates a straightforward character. The householder has an abundance of sorrows, whereas the monastic has an abundance of joy.

The householder's life is like being shot with an arrow whereas the monastic's life is like [being able to] extricate that arrow. The household life is like being afflicted with a sickness, whereas monastic life is like becoming cured of that sickness. Because the householder practices dharmas associated with evil he ages swiftly, whereas because the monastic practices good dharmas, he tends to be youthful and strong.

The householder courses in neglectfulness synonymous with death, whereas the monastic possesses the life of wisdom. The householder tends to indulge in deception, whereas the monastic behaves in a manner that is genuine.

The householder has many things for which he seeks, whereas the monastic seeks but few things.

The householder sips a broth mixed with poisons, whereas the monastic drinks the elixir of immortality.285

281

Nāgārjuna's Treatise on the Ten Grounds, Volume I 62b

The householder suffers harm from numerous external encroachments, whereas the monastic is free of any such harms brought about by external encroachments.286

The householder is bound for a ruinous decline, whereas the monastic has no such ruinous decline.

The householder's life is like fruit from a poisonous tree, whereas the monastic's life is like fruits suffused with sweet dew nectar. The householder is bound to remain associated with whatever he detests, whereas the monastic abandons the suffering of association with whatever he detests.

The householder is beset with the suffering of separation from what he loves, whereas the monastic remains in close proximity to what he loves.

The householder is burdened with heavy delusions, whereas the delusions of the monastic are only slight.

The householder fails to carry on with a life of pure conduct, whereas the monastic lives a life of pure conduct.

The householder's life destroys one's resolute intentions, whereas the monastic succeeds in his resolute intentions.

The householder is beyond rescue whereas the monastic has acquired the means to be rescued.

The householder is bound for solitude and poverty, whereas the monastic does not fall into solitude and poverty.

The householder has no shelter, whereas the monastic does indeed have shelter.

The householder has no place of refuge, whereas the monastic does indeed have a place of refuge.

The householder abides in the midst of much hatred, whereas the monastic is possessed of an abundance of kindness. The householder carries a heavy burden, whereas the monastic has relinquished that burden.

The householder is beset with endless responsibilities, whereas the monastic has none of those responsibilities.

The householder's life is characterized by encounters with karmic transgressions, whereas the monastic's life is characterized by encounters with fortuitous karma.

282

Chapter 17. On Entering the Temple

The householder is subject to distressing afflictions, whereas the monastic becomes free of distressing afflictions. The householder's life is one beset by heat, whereas the monastic life has no such heat.287

The householder's life involves disputation, whereas the monastic is free from disputation.

The householder is involved in defiling attachments, whereas the monastic is free of defiling attachments.

The householder tends toward arrogance, whereas the monastic becomes free of arrogance.

The householder esteems wealth, whereas the monastic esteems meritorious qualities. The householder is subject to disastrous harm, whereas the monastic puts an end to disastrous harm.

The householder is subject to decrease and loss, whereas the monastic enjoys increasing advantage.

The householder's life is easily come by, whereas the monastic's life is one which is so rarely encountered that one may take it on but once in thousands of myriads of kalpas.

The householder's life is easy to practice in, whereas the monastic's life involves difficult practices.

The household simply goes along with the current, whereas the monastic moves against the current.

The householder's life is one of drifting in a flood, whereas the monastic's is one of riding on a raft.

The householder floats along on a torrent of afflictions, whereas the monastic has a bridge by which he passes beyond them. The householder's life takes place on the near shore, whereas the monastic's life is concerned with reaching the far shore. The householder's life is one of being tied up in bondage, whereas the monastic's life is one of separation from bondage. The householder harbors enmity, whereas the monastic relinquishes enmity. The householder is bound to follow the laws of officialdom, whereas the monastic follows the law of the Buddha.

283

Nāgārjuna's Treatise on the Ten Grounds, Volume I 62c

The householder's life is characterized by mishaps, whereas the monastic's life is one that has become free of mishaps. The household life has suffering as its karmic fruits, whereas the monastic life has happiness as its karmic fruits. The householder tends to develop an agitated demeanor, whereas the monastic possesses awe-inspiring dignity. Householder companions are easily come by, whereas monastic companions are only rarely found. The householder takes a wife as his companion, whereas the monastic takes a solid resolve as his companion. The householder is entrapped in a corral, whereas the monastic escapes from the corral.

The householder tends to esteem inflicting troubles on others, whereas the monastic esteems benefiting others. The householder tends to esteem the giving of wealth, whereas the monastic esteems the giving of Dharma. The householder holds up the banner of Māra, whereas the monastic holds up the banner of the Buddha.

The householder has some place he goes back to, whereas the monastic demolishes all places of refuge.

The householder is concerned with the growth of his body, whereas the monastic is one who abandons the body. The householder plunges into the deep undergrowth, whereas the monastic escapes the deep undergrowth. Additionally:

Moreover, in regard to becoming a monastic, One's mind should feel a deep yearning admiration. As this lay bodhisattva thus ponders the meritorious aspects of becoming a monastic, he should feel a yearning admiration for it, wondering: Oh, when will I myself finally be able to leave behind the home life and acquire such meritorious qualities?

Oh, when will I myself be able to leave behind the home life and carry out in correct sequence the dharmas of the śramaṇa wherein one 284

Chapter 17. On Entering the Temple

participates in the poṣada recitation of the moral precepts, joins in the rains retreat, and freely sits in the order of seniority? Oh, when will I be able to don the Dharma robes of the āryas who are imbued with their cultivation of the moral precepts, meditative concentration, wisdom, liberation, and the knowledge and vision of liberation? Oh, when will I be able to maintain the deportment of the āryas? Oh, when will I be able to abide peacefully, meditating in a quiet forest? Oh, when will I be able to carry the almsbowl and go out on the almsround, either being given something or not being given anything, either being given much or only a little, either being given delectable food or bad food, either being given cold food or hot food, thus proceeding in sequential order along the almsround, thereby coming by what is needed merely to sustain the body, accepting alms merely as one might apply ointment on an ulceration or as one might apply grease to the axle of a cart? Oh, when will I become free of distress and joyfulness over the eight worldly dharmas?

Oh, when will I be able to restrain the six sense faculties in the same manner as one might confine some dog, deer, fish, snake, monkey, or bird? Just as a dog enjoys a village, a deer enjoys mountains and marshes, a fish enjoys ponds, a snake is fond of his den, a monkey enjoys a jungle, and a bird enjoys flying in the air, the eye, ear, nose, tongue, body, and mind always enjoy forms, sounds, smells, tastes, touchables, and dharmas as objects of mind.288 The sense faculties are not things that common people of shallow wisdom and weak resolve are able to subdue. It is only one possessed of wisdom, solid resolve, and right mindfulness who is able to control the rebels of the six senses so that they are prevented from doing harm to one's sovereign mastery and fearlessness.

Oh, when will I be able to delight in dhyāna meditation, delight in recitation and study of the sutras' dharmas, delight in cutting off afflictions, delight in cultivating good dharmas, and delight in donning rag robes, going forth with the body well covered, recalling then that, formerly, when I was a layperson, I was for the most part neglectful, but, now, in order to bring about self-benefit and the benefit of others, I should be diligently vigorous? Oh, when will I be able to follow the dharmas of the path practiced by bodhisattvas?

285

63a

Nāgārjuna's Treatise on the Ten Grounds, Volume I

Oh, when will I too become one who can serve as an unsurpassable field of merit for those in the world?

Oh, when will I be able to quit being a slave of familial affection? And when will I be able to be freed from this prison of the household? This is as stated here:

Whenever one bows down in reverence at any stupa or temple, Inspired by the Buddha, one should bring forth three thoughts. Having already been inspired to feel a yearning to go forth into homelessness, whenever this lay bodhisattva enters the grounds of a stupa or temple and bows down in reverence, he should bring forth three thoughts. And what are these three? They are as follows:

Oh, when will I become one worthy to receive the offerings of devas, dragons, yakṣas, gandharvas, asuras, kiṃnaras, mahoragas, humans, and nonhumans?

Oh, when will I be able to produce the śarīra relics imbued with spiritual powers that, distributed throughout the world, bestow benefit on beings? I now bring forth the deep resolve to practice the great vigor by which I shall attain anuttarāsamyaksaṃbodhi. Then, after serving as one of the buddhas, I shall enter the nirvana without residue. Additionally:

Whenever meeting any of the bhikṣus,

Offer to serve in a manner appropriate to whatever he is doing, Quietly obey all instructions he might offer,

And be unstinting in providing any requisites he needs. After this lay bodhisattva bows down in reverence at any stupa site, he seeks to visit the bhikṣus, including those who teach Dharma, those who uphold the moral precept codes, those who study sutras, those who study mātṛkās, those who study the bodhisattva canon, those who dwell in a forest hermitage, those who wear robes made of cast-off rags, those who obtain their sustenance from almsrounds, those who eat but once each day, those who only sit and never lie down, those who do not drink broths after midday, those who possess only the three-part robe,289 those who wear only robes 286

Chapter 17. On Entering the Temple

sewn from coarse cloth, those who take their rest wherever they stop to sit, those who dwell only at the base of a tree, those who dwell in charnel fields, those who dwell only out on open grounds, those who have but little that they wish for, those who are easily satisfied, those who dwell in seclusion, those who sit in dhyāna meditation, and those who exhort and instruct others. One should offer up one's service to each bhikṣu in a manner appropriate to whichever practice he focuses upon. For instance: If one goes to the dwelling place of a bhikṣu who studies Abhidharma, then, in accordance with those dharmas and their nature and characteristics, whether they be dharmas associated with the mind or whether they be unassociated compositional factor dharmas, one should inquire into any related points about which one has doubts. Having inquired, one should then proceed to study them.

If one meets an expert on the moral precept codes, one should inquire about the causes and conditions involved in the commission of moral transgressions, about the relative severity of moral transgressions, about the means for extinguishing moral transgressions, and about the avadāna stories.290 Having inquired about these matters, one should then study and practice accordingly.

If one meets someone specializing in study of sutras, one should inquire into the meanings contained within the Āgama sutra collections, practice accordingly, and become learned oneself.

If one encounters someone specializing in study of mātṛkās associated with the Sutra on Benefiting the Many, the Udānas, the Assalāyano, and the Dharmapada, one should then study such sutras.

If one meets someone specializing in the bodhisattva canon, one should inquire about the six pāramitās and also the matter of using expedients and then, having thus inquired, one should study and practice accordingly. If one meets someone abiding in a forest hermitage, one should study those dharmas related to practice in seclusion.

If one meets someone practicing dhyāna meditation, one should study his dhyāna meditation methods.

As for the other types of bhikṣus, on meeting them, one should inquire into whatever they have chosen to practice and then study and practice accordingly, doing so without disobeying any instructions they provide. 287

63b

Nāgārjuna's Treatise on the Ten Grounds, Volume I

As for the matter of guarding one's speech, when meeting bhikṣus, one should thoroughly restrain oneself from talking, remaining serenely silent. Giving due regard to issues of time and place and considering the circumstance at hand, one should ensure that one's mind does not stray into confusion and that one speaks but few words. Additionally, as regards the place in which the speaker of Dharma resides, in accordance with whatever those bhikṣus and others there have grown short of, according to one's own capacity to do so, one should supply them with such things, whether they be robes, bowls, sitting cloths,291 or other life-supporting requisites, not being stinting in one's generosity in providing any of them.292

Why should one do this? A bodhisattva should provide even for people who are bad, how much the more so should one provide for bhikṣus, those who are possessed of meritorious qualities. In assisting them, one should not even be sparing of one's own flesh, how much the more readily then should one provide them with the outward possessions that serve as causes and conditions supporting their progress on the path. Additionally:

When one engages in giving,

Do not instigate afflictions in others.

When one carries out an act of giving, if one gives to but a single person, it might well be that another person, not having received anything, becomes angry. This is a matter that one should skillfully assess in one's practice of giving. Do not influence others to become afflicted with anger. Why must one take care in this?

The careful consideration one accords those with common minds Should surpass even that which one reserves for arhats. When this lay bodhisattva provides clothing, drink and food, medicines, and bedding for bhikṣus, making offerings to them, welcoming them and escorting them off, bowing in reverence, and drawing personally close to them, he should be even more solicitous about the needs of those still possessed of a common person's mind than he would be in his deferential treatment of an arhat. 288

Chapter 17. On Entering the Temple

And why should this be so? Arhats do not differ in their mental response to gain and loss, ill repute and esteem, praise and blame, or pain and pleasure. But because a common person is subject to feelings of craving, hatred, miserliness, and jealousy, he is able in these circumstances to commit transgressions because of which he may fall into the hell realms, the animal realms, or the hungry ghost realms.

Consequently one should be extremely careful to be protective of those with a common person's mentality. Thus, when a bodhisattva offers his services, he does so in a manner intended to benefit all beings. His giving is not done merely for the sake of his own happiness, is not done for the sake of acquiring karmic rewards for himself in future lives, and is not done merely as if it were some business transaction.

Additionally:

Due to having given some sort of material wealth,

One may then be able to draw forth others through Dharma giving. In accordance with whatsoever is desired, one bestows benefit, And then instructs others in bringing forth the unsurpassable resolve. Even as one pursues one's own benefit, whether it be through the giving of robes, through the giving of bowls, or through the many other various sorts of giving of material wealth, if bhikṣus such as these have not yet entered the [right and definite] Dharma position and have not yet attained the fruits of that path, this lay bodhisattva should encourage the bhikṣus he benefits to bring forth the vow to attain anuttarāsamyaksaṃbodhi. Why? Having drawn them forth through the giving of wealth, he may then be able to draw them forth through the giving of Dharma. It may well be that, due to their fondness and respect for the benefactor who has made gifts to them, they will be inclined to believe and accept what he says to them. Additionally:

For the sake of protecting and preserving the Dharma, One should remain unstinting even if it means sacrificing one's life. One should strive to cure bhikṣus who have fallen ill Even to the point where one makes a gift of one's own body. 289

63c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

Even to the point of sacrificing his own life in order to preserve and protect the Dharma, this lay bodhisattva should be diligently vigorous in overcoming those who detest the Dharma of the Buddha, whether they be from among the sixty-two types of non-Buddhist traditions or whether they be from among the retinues of Māra.

Among the disciples of the Buddha, there may be those who deviate in their practice through spurious distortion of the Buddha's Dharma. [The influence of] such people should be overcome in a manner consistent with Dharma. This constitutes the protecting and preservation of the Dharma. Furthermore, with increased thoughts of faith and respect, one should make offerings of the four requisites to those who are learned speakers of the Dharma. This too constitutes the protection and preservation of the Dharma. If one studies, recites, explains, or transcribes sutras, Vinaya texts, Abhidharma texts, mātṛkās, or canonical bodhisattva texts while also instructing others in their study, recitation, explanation, and transcription, due to these causes and conditions, the Dharma will remain for a long time, providing benefit to everyone.

To laypeople and monastics alike, one should extol and speak in praise of the benefits of the Dharma's enduring for a long time while also describing the extreme evil bound to ensue in the event of the Dharma's rapid demise. One should also bear in mind that the Tathāgata, from the distant past on forward to the present, practiced the bodhisattva path, carried out all kinds of difficult practices, and only then succeeded in acquiring this Dharma. For these reasons, with diligent resolve, one should be vigorous in using it to show, instruct, benefit, and delight both laypeople and monastics, thereby perhaps instigating them to become enlightened or perhaps instigating them to reach the station of the avaivartika.

293

To summarize the causes and conditions subsumed in the protection of the Dharma, they amount to enabling others' acquisition of the means for universal peace and happiness while also enabling one's own cultivation of [the Dharma] in accordance with the manner in which it was proclaimed. All of these ideas define what is meant by protecting and preserving the Dharma. Additionally, it is the Dharma of the lay bodhisattva to see to it that any sick bhikṣu gets medical treatment. This bodhisattva should be willing even to sacrifice his own life to cure that illness, not being the least bit stinting in 290

Chapter 17. On Entering the Temple

his efforts. This is a matter of the greatest importance. The monastics should seek this essential service from the laity, instigating them to personally look after whoever is sick, supplying them with medical care and medicines. Additionally:

One gives with a resolute mind

And, having given the gift, one remains free of any regrets. Whether this bodhisattva is doing some deed for the sake of protecting and preserving right Dharma, or whether he is personally looking after someone fallen ill, responding in a manner appropriate to the circumstance, he bestows offerings with a mind free of any regrets. It is this that qualifies as pure giving.

If one gives without seeking for any resulting karmic rewards, if one gives without distinguishing, "This one should be able to be a recipient whereas that one should not be a recipient," and if one gives only with thoughts of pity and the motivation to be beneficial in one's actions, these are the factors that define pure giving. This is as described below: If one gives with a compassionate mind,

This is what qualifies as giving that is pure. He does not say of this one, "He is a field of merit," And does not say of that one, "He is not a field of merit." If someone is to take up the practice of giving, He remains free of any selfish motivation as a basis for giving. If one does this for the sake of acquiring some karmic reward, Then this just amounts to seeking to earn interest. Therefore, having pledged to give,

One proceeds with a mind free of regret or resentment. Even the most minor amount of merit thus derived Is all dedicated to realization of the unsurpassable path. All of the merit produced by the causes and conditions of giving should be entirely dedicated to anuttarāsamyaksaṃbodhi. One should not seek to derive from it any benefit or bliss in present or future lifetimes and should 291

Chapter 18: The Jointly Shared Practices

Nāgārjuna's Treatise on the Ten Grounds, Volume I

not seek to thereby gain the fruits of the Small Vehicle. It is solely for the sake of beings that one seeks the realization of anuttarāsamyaksaṃbodhi. As for my earlier statement that discussion of the additional lay bodhisattva practices would follow—that explanation has now been concluded. These practices were all selected from their various locations throughout the Great Vehicle sutras. In order to accord with the Dharma taught in the sutras, the bodhisattva abides in these very practices and thereby swiftly attains anuttarāsamyaksaṃbodhi. The treatment of the second bodhisattva ground shall be mostly devoted to the practices of the monastic bodhisattva. Now, however, we shall proceed to a discussion of the jointly shared practices taken up by both lay and monastic bodhisattvas.

292

Chapter 18

The Jointly Shared

Practices

Question: You stated earlier that you would discuss the practices jointly shared by both lay and monastic bodhisattvas. You could now begin that discussion.

Response: They are: Patience;

Dharma giving;

Dharmas patience;294 Contemplation;

Not distorting the Dharma; Maintaining reverential esteem for the Dharma; Refraining from presenting any obstacle to Dharma; Making offerings in support of the Dharma; Resolute faith;295

Cultivation of emptiness; Not being covetous or envious; Acting in accordance with one's own words; Giving lamp light;

Giving musical performances; Giving means of transport; Right vows;

Thought imbued with the means of attraction; Benefiting and comforting beings; Maintaining a mind of equal regard toward everyone. These are the essential dharmas jointly practiced by both laypeople and monastics. Hence a verse says: Practicing patience results in a well-formed, handsome body. The giving of Dharma results in knowledge of previous lifetimes. 64a

293

Nāgārjuna's Treatise on the Ten Grounds, Volume I

By dharmas patience, one acquires the dhāraṇīs.296

Contemplation results in the procuring of wisdom.

By never distorting any dharma

One always acquires right recollective mindfulness.

As for "practicing patience results in a well-formed, handsome body," this means that, if one is able to endure harsh speech, curses, hateful oaths, being bound and tied, being assailed with knives and staves, being tortured, and being beaten and whipped, being able to endure all of this without any quavering or variation in one's state of mind—the karmic result procured through such patience is that, whether one is reborn among humans or devas, one always obtains a well-formed body. Then, later on, when one becomes a buddha, one's major marks and minor characteristics are incomparable in their perfection.

As for "the giving of Dharma results in knowledge of previous lifetimes," this means that those who practice the giving of Dharma become able to know the events that have occurred throughout the course of countless past kalpas. The giving of Dharma refers to explaining all of the many different distinctions present in the teachings of the śrāvaka disciple vehicle, the pratyekabuddha vehicle, and the buddha vehicle, providing explanations of the associated meanings and principles. Although there are thirty-five different karmic rewards resulting from the giving of Dharma, the most essential among them is the gaining of the knowledge of past lifetimes. The causes and conditions associated with the speaking of Dharma bring about the severance of doubts held by others. Consequently the corresponding karmic result is that one comes to know previous lifetimes. As for "by dharmas patience, one acquires the dhāraṇīs," "dharmas" refers here to those dharmas that are associated with emptiness, signlessness, and wishlessness, with the six pāramitās, with the grounds through which the bodhisattva progresses, and with the dharmas practiced by all bodhisattvas. One so thoroughly comprehends and clearly understands them that one's mind becomes able to acquiesce in them and uphold them in practice. This is what is meant by "dharmas patience."

If one practices this patience, then one gains the means for "comprehensive retention" (dhāraṇī) as a result. "Comprehensive retention" refers to 294

Chapter 18. The Jointly Shared Practices

the ability to never forget the significance of any of the scriptures one has ever heard or recited even after hundreds of thousands of myriads of kalpas. In "contemplation results in the procuring of wisdom," "contemplation" refers to the judicious assessment of good dharmas and the making of right distinctions regarding their significance. As a consequence, one becomes able to attain their benefits in both present and future lifetimes. As for the idea that by "not distorting [the Dharma]," one's mind acquires "right mindfulness," "refraining from distortion" refers to being straightforward and free of flattery. If one cultivates this dharma, then one gains the ability to maintain solid mindfulness in the midst of all dharmas. Additionally:

If one esteems the Dharma, the Dharma will be solidly enduring. If one does not create obstacles, one will be protected. Through offerings in support of the Dharma, one meets the buddhas. Through resolute faith, one sheds all difficulties.

"If one esteems the Dharma, the Dharma will be solidly enduring" means that if one maintains veneration, esteem, and reverence for the Dharma, then the Dharma will be solidly enduring. "Solidity in the Dharma" refers to the fact that, whatever dharma one accepts and upholds in practice, that will all naturally become so solid and enduring that one can never be shaken or turned back in its practice. Later on, when one becomes a buddha, one will have many bodhisattvas and śrāvakas as disciples. Having come to abide in these solidly maintained dharmas, no one will ever be able to obstruct one in the practice of the dharmas one has received. Additionally, "solidity" refers here to the ability of the Dharma to abide for a long time. "If one does not create obstacles, one will be protected," means that, no matter whether it is with regard to someone's speaking Dharma or someone's being able to hear the Dharma, one refrains from perversely creating obstacles to their being able to do so. As a consequence, later on, when one attains buddhahood, both the devas and the people of the world will jointly serve as protectors of one's Dharma.

If while one has still not yet attained buddhahood one is ever able to protect and preserve the right Dharma of the buddhas, and if, after the Buddha's 295

64b

Nāgārjuna's Treatise on the Ten Grounds, Volume I

passing into nirvana, one strives to protect his Dharma legacy, one will then be able to encounter the next buddha when he appears in the world. For these reasons, bodhisattva and śrāvaka disciple practitioners alike should all exert themselves to the utmost in thoroughly preserving and protecting the Dharma. In "through offerings in support of the Dharma, one meets the buddhas," "offerings" refers to demonstrations of reverential respect in all endeavors related to the Dharma. For instance, in a Dharma congregation where there will be the giving of Dharma, with a reverential mind, one makes offerings to those who speak on the Dharma, sets up a Dharma seat for them, establishes places for dhyāna meditation, and provides decorative adornments for the place where the lectures on Dharma will take place. Because of such earnest intentions and fondness in making offerings for the sake of Dharma, one will be able to encounter the buddhas.

In "through resolute faith, one sheds all difficulties," "faith" refers to the arising of profound zeal and aspiration with respect to all good dharmas. It is because of this dharma that one becomes able to abandon the eight difficulties. It is through the "resoluteness" [of one's faith] that one becomes able to extinguish all karmic offenses. Thus, through the power of one's resolve, one freely comprehends the import of all good dharmas. This is comparable to when, in cultivating the ten universal bases (kṛtsnāyatana), one becomes freely able to comprehend them in accordance with one's wishes.297 If one has abundant power of resolute faith, one can then extinguish the measureless karmic evil one has created due to karmic transgressions throughout beginningless time in samsara. This accords with the earlier discussion in the chapter on repentance of karmic transgressions. Additionally:

Through cultivating emptiness one avoids neglectfulness. By avoiding covetousness, one succeeds in whatever is beneficial. Through actions faithful to one's words, one extinguishes afflictions. Through the giving of lamp light, one acquires the heavenly eye. In "through cultivating emptiness, one avoids neglectfulness," "cultivation" is of two types, namely cultivation involving realization and cultivation consisting of practice. Due to the power associated with cultivating 296

Chapter 18. The Jointly Shared Practices

emptiness, one believes that all conditioned dharmas are false and deceptive, yet still does not abide in emptiness. One realizes then that all dharmas are not fixed entities. Consequently, one always naturally focuses and restrains one's mind so that one does not fall into neglectfulness. In "by avoiding covetousness, one succeeds in whatever is beneficial," "covetousness" refers to bringing forth thoughts desirous of appropriating others' possessions. If one rids oneself of this condition, then whatever one seeks to accomplish will meet with success and whatever one wishes for, those wishes will all be fulfilled.

As for "through actions faithful to one's words, one extinguishes afflictions," if one immediately carries out what one has said one will do, then one will succeed in severing afflictions. If, in all that one does, one always acts in a manner consistent with one's pronouncements, then the karmic propensities associated with the afflictions298 that have always imbued one's mind in life after life up to the present—these will all be entirely extinguished. One will thereby transform the nature of one's evil habitual karmic propensities associated with the afflictions.

As for "through the giving of lamp light, one acquires the heavenly eye," if one lights lamps as offerings to buddhas, śrāvaka disciples, and pratyekabuddhas and also makes such offerings wherever there are their stupas, images, or śarīra relics, because of these actions, one will acquire the heavenly eye as a karmic result. Additionally:

Through offerings of music, one gains the heavenly ear as a result. By giving means of transport, one gains the bases of psychic power. Through right vows, one reaches a pure land.299

Through the means of attraction, one's sangha will be complete. As for "through offerings of music, one gains the heavenly ear as a result," it is by making offerings of musical performances to the Buddha on the occasion of great Dharma assemblies300 that one gains the heavenly ear as a karmic result.

In "by giving means of transport, one obtains the bases of psychic power," "means of transport" refers to carriages, sedan chairs, elephants, horses, 297

64c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

and the like. There are others who state that one may also gain the bases for psychic power through the giving of shoes, slippers, and such. As for "through right vows, one reaches a pure land," one may take rebirth in a pure land in a manner corresponding to one's vows, thereby becoming able to go to a pure land where everything is made of gold, silver, crystal, coral, amber, mother-of-pearl, carnelian, and countless other precious things. "Through the means of attraction, one's sangha will be complete," means that, if a bodhisattva perfects the practice of the four means of attraction, he will acquire a perfectly complete sangha. Thus, by attracting beings through giving, pleasing words, beneficial actions, and joint endeavors, later, when one becomes a buddha, one will have a perfectly pure sangha consisting of countless bodhisattvas and śrāvaka disciples just as is the case with Amitābha Buddha who has just such a twofold sangha perfect in its purity. As for [those bodhisattvas'] "perfection in vows," this is as discussed earlier in the treatment of the ten vows.

Additionally, there are these lines:

Through benefiting beings,

One becomes loved and respected by all.

By preserving a nondual mind holding all in equal regard, One is able to become one who is supremely victorious.

Whatever the bodhisattva does in all physical, verbal, and mental actions is for the sake of benefiting beings and causing them to acquire peace and happiness. As a consequence, beings all revere and respect him. If the bodhisattva maintains equal regard for all beings whether they be adversaries, close friends, or those who are neutral in their relationship with him, and if he refuses to forsake any being, the karmic result of this will be that he will become supremely victorious. "Victorious" here refers to the ability to triumph over greed, hatred, delusion, and all of the other afflictions and bad dharmas. One who is able to succeed in this is known as a "buddha." Question: People all have eyes, ears, nose, tongue, mouth, and so forth. There are no differences between them in this regard. That being the case, how then might one be able to know which among them is a buddha? 298

Chapter 18. The Jointly Shared Practices

Response: A buddha possesses the thirty-two major physical marks of a great man. One should realize that those possessed of these marks are buddhas. Both laypeople and monastics should be able to distinguish and completely recognize the thirty-two marks, coming to know with respect to this particular physical mark which particular dharma brought about its acquisition and coming to know with respect to this particular dharma which particular sort of action brought about its acquisition. One should also understand these corresponding actions. And why? If one wishes to develop a particular meritorious quality, one should know its corresponding physical mark and if one wishes to acquire a particular physical mark, one should know the corresponding actions by which it is acquired.

Question: By what means would one be able to understand matters such as these?

Response:

In the chapter on the marks of dharmas,

Each one of the marks has three distinctions.

In the Abhidharma's chapter on the thirty-two marks, each and every one of the physical marks has three types of distinctions. One should know all of these.301

Question: What is meant by "each and every one of the marks has three different distinctions"?

Response:

The first explains the substance of each mark.

The second explains the karmic effects associated with each mark. And the third explains the karmic actions producing each mark. The physical mark consisting of a "wheel" emblem on the hands and on the feet is a matter that has already been discussed. Wheel-turning kings also have these marks. Bodhisattvas also have these marks. Other people may have this physical mark as well. However, these cases are not the same, that's all. As for this wheel mark on the hands and the feet, the palms of the hands and the soles of the feet have a mark consisting of a thousand-spoked 299

65a

Nāgārjuna's Treatise on the Ten Grounds, Volume I

wheel that is so perfect and utterly clear in its detail that it looks like an inscribed pattern.

[As for that mark whereby the Buddha's] feet are so stable in their stance when standing up that he does not move at all, this is "the mark of securely planted feet."

The mark consisting of proximal [finger and toe] webbing as soft and thin as that of a royal goose marked by lines so utterly clear as to be made from real gold thread—this is "the mark of having webbed fingers and toes." Softness and tenderness [of hands and feet] like the down of the tala palm302 or the skin of a baby wherein they are more rosy in hue than the rest of the body—this is "the mark of soft hands and feet." Fullness in seven places: the palms of both hands; the soles of both feet; the surface of the neck; and the two subaxillary regions—this is what is meant by "the mark of fullness in seven places."

Long fingers that are slender and straight—this is "the mark of long fingers."

Long and broad heels are "the mark of broad heels." The body being seven cubits in height and in no way crooked—this is "the mark of a large and erect body."

Prominent elevation of the top of the feet—this is "the mark of high arches." Body hair grown upwards in a clockwise spiral—this is "the mark of upwardly spiraling body hair."

Legs gradually increasing in thickness after the manner of an aiṇeya antelope—this is "the mark of antelope-like legs." The two hands being able to touch the knees even when standing erect— this is "the mark of long arms."

Having the male organ retracted after the manner of the thoroughbred horse or elephant—this is "the mark of genital ensheathment." Having the most pure sort of golden radiance—this is "the mark of the golden hue."

Having skin that is soft, that appears as if it was made from refined gold, and that cannot be smudged by dirt—this is "the mark of fine skin." Each and every bodily pore has but a single hair grown from it—this is "the mark of having but a single hair in each pore." 300

Chapter 18. The Jointly Shared Practices

Having a white hair mark between the brows that is the color of white agate—this is "the mark of the white hair tuft."303 Having an upper body broad and massive like that of a lion—this is "the mark of the lion-like torso."

Having large rounded shoulders—this is "the mark of large round shoulders."

Having the area below the axilla flat and full—this is "the mark of subaxillary fullness." Because the tongue is invulnerable to injury by wind, cold, or heat, it is able to skillfully distinguish all flavors in a manner unmatched by any other person. This is "the mark of being aware of each and every flavor." Having a body as thick and wide as the trunk of the nyagrodha tree304 —

this is "the mark of a round body."

Having the round uṣṇīṣa bulge atop the crown upon which the hair grows in a clockwise spiral—this is "the mark of the fleshy prominence atop the crown."

Having a tongue as red as a red lotus that is broad, long, and thin—this is "the mark of broad and long tongue."

Having a voice like the king of the Brahma Heavens and the kalaviṅka bird—this is "the mark of a Brahmā-like voice." Having a jaw that is round and as broad as a mirror—this is "the mark of the lionlike jaw."

Having teeth that are as white as white agate or the kuṇḍa jasmine blossom—this is "the mark of white teeth." Having teeth that are not uneven or skewed—this is "the mark of straight teeth."

Having teeth that are close-set and free of gaps—this is "the mark of perfect teeth."

Having teeth well matched above and below—this is "the mark of forty teeth."

Having bright and clear eyes in which black and white areas are distinctly delineated and there are no reddening surface veins—this is "the mark of blue eyes."

301

Nāgārjuna's Treatise on the Ten Grounds, Volume I

65b

Having eyelashes that are not mismatched above and below, that blink in unison, and that are neither too long nor too short—this is "the mark of eyelashes like the king of bulls."

Through respectfully welcoming and escorting away those who are venerated and through making sustaining offerings to those who are at stupas and temples, doing so in places where there are Dharma assemblies, and where Dharma is spoken—it is because of doing these things that one acquires hands and feet that have the wheel mark.

Due to having [planted the karmic causes that result in] this mark, one who is a layperson is destined to become a wheel-turning king who acquires a large population of subjects. If one who has this mark instead leaves the home life and studies the path, he will acquire a retinue consisting of many disciples. Through continuing to solidly uphold all dharmas one has received without ever forsaking them, one acquires the mark of solidly planted feet. Due to having [planted the karmic causes that result in] this mark, one becomes one who cannot be the least bit moved by anyone at all. Through always cultivating the four means of attraction, namely giving, pleasing words, beneficial actions, and joint endeavors, one acquires the mark of proximal webbing of fingers and toes. Due to having [planted the karmic causes that result in] this mark, one quickly attracts a community of other people.

Through giving fragrant, sweet, delectable, and soft foods and beverages to others, including giving them to those that are venerated, providing them with everything they need, one comes to possess the mark of soft and tender hands and feet while also obtaining the mark of fullness in seven places. Due to having [planted the karmic causes that result in] these marks, one mostly receives fragrant, sweet, delectable, and soft foods and beverages, is rescued from life-threatening circumstances, and acquires a life span of increased duration. Also, through taking on the moral precept of abstaining from killing beings, one acquires the mark of slender and long fingers and toes, the mark of fullness of the heels, and the mark of the large and erect body. Due to having [planted the karmic causes that result in] these marks, one's life span is bound to be long-lasting.

Through increased and unfailing development of the good dharmas one has taken on, one acquires the mark of high arches and the mark of having 302

Chapter 18. The Jointly Shared Practices

bodily hairs that grow upwardly in a clockwise spiraling fashion. Due to having [planted the karmic causes that result in] these marks, none of the meritorious qualities that one has developed recede or disappear. Through being able to offer unstinting instruction in special skills and classic texts and through making gifts of shoes, slippers, and such, one acquires the mark of legs that gradually increase in the thickness of their shape in a manner similar to those of the aiṇeya (antelope).305 Due to having [planted the karmic causes that result in] this mark, one rapidly learns whatever one cultivates or studies, doing so in a manner that accords with one's wishes.

Through unstintingly and completely granting the requests of those who come seeking something, one acquires the mark of long arms. Due to having [planted the karmic causes that result in] this mark, one is able to gain personal power, is able to engage in immensely generous giving, and is able to skillfully establish harmony among others.

Through not allowing estrangement to occur among other beings or among one's relatives, and through being able to cause those who have become estranged to be reunited, one acquires the mark of male genital ensheathment. Due to having [planted the karmic causes that result in] this mark, one acquires many disciples.

Through giving fine and perfectly clean clothing, bedding, halls, and dwellings, one acquires the mark of the golden hue as well as the mark of thin and fine skin. Due to having [planted the karmic causes that result in] these marks, one acquires fine and perfectly clean clothing, bedding, halls, and dwellings.

Through being well able to look after and protect those worthy of one's offerings whether they be monastic preceptors, monastic Dharma teachers,306 one's parents, one's elder and younger siblings,307 or those worthy of veneration and esteem, one acquires the mark of a single clockwise spiraling bodily hair in each hair pore and the mark of the mid-brow white hair tuft adorning one's countenance. Due to having [planted the karmic causes that result in] these marks, one becomes someone who has no peer. Through using speech imbued with a sense of shame and dread of blame, speech that is compliant with the circumstances, and speech that is pleasing, one acquires the mark of having a lion-like torso and the mark of having 303

65c

Nāgārjuna's Treatise on the Ten Grounds, Volume I

large and round shoulders. Due to having [planted the karmic causes that result in] these marks, whoever sees one never tires of looking at one. Through providing medical care, medicines, food, and drink to those who are sick while also personally seeing to their care, one acquires the mark of fullness in the subaxillary region as well as the mark of being able to clearly distinguish each and every flavor. Due to having [planted the karmic causes that result in] these marks, one's body is only seldom assailed by sickness. Through the giving of parks, groves, sweet fruit, bridges, luxuriantly thriving trees, ponds, wells, food and drink, flowers, incenses, necklaces, and buildings, by building stupas, merit halls,308 and such, and also through bringing forth many things as gifts at such times as offerings are made to the assembly—through doing these things, one acquires the mark of a body resembling the trunk of the nyagrodha tree as well as the mark of having the fleshy uṣṇīṣa prominence atop one's crown. Due to having [planted the karmic causes that result in] these marks, one is readily honored and regarded with the highest esteem.

Through cultivating the practice of truthful speech and gentle speech during the long night [of previous lifetimes], one acquires the mark of the broad and long tongue as well as the mark of having the Brahmā-like voice. Due to having [planted the karmic causes that result in] these marks, one has the voice replete with five excellent qualities. Those five excellent voice qualities are:

One's voice is easily understood;

A listener can never get enough of listening to this voice; Its sound is deep and far-reaching;

Its sound is pleasing to the ear of the listener;

And its sound does not easily fade away.

Through practicing truthful speech and nonfrivolous speech during the long night [of previous lifetimes], one acquires the mark of the lionlike jaw. Due to having [planted the karmic causes that result in] this mark, one's words are definitely trusted and accepted.

Through never slighting someone after making an offering to them and through being freely generous in making offerings, one acquires the mark of white teeth and the mark of straight teeth. Due to having [planted the 304

Chapter 18. The Jointly Shared Practices

karmic causes that result in] this mark, one acquires a pure, harmonious, and like-minded retinue.

Through truthful speech during the long night [of previous lifetimes] and through abstaining from slander, one acquires the mark of forty teeth and the mark of closely set teeth. Due to having [planted the karmic causes that result in] these marks, one acquires a unified retinue that is invulnerable to being impeded or destroyed.

Through having sincere intentions, through thinking fondly of others, through looking upon beings with a harmonious expression free of desire, hatred, or delusion, one acquires the mark of blue eyes as well as the mark of eyelashes like the king of bulls. Due to having [planted the karmic causes that result in] these marks, everyone who sees one is moved to feelings of fondness and respect.

305