Nagarjuna’s Treatise on the Ten Grounds Volume ll

Chapter 24: Verses Offered in Praise

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43. During the entire time the Bodhisattva is residing in his mother's womb, she loses all thoughts of defiling attachment for men. 44. His power is such that he is able to bring about the rescue and liberation of all beings. There are measurelessly and innumerably many dharmas such as these that are exclusive to the Buddha. Because it would interfere with the explanation of other matters, there is no need to present an extensive discussion of them here. Although these dharmas as found in the Dharma of the śrāvaka disciples do resemble dharmas of the Buddha, due to dissimilarities in the degree of superiority or inferiority, there are distinct differences [in how they are described].

Moreover, to summarize, all of the dharmas of the buddhas are measureless, limitless, inconceivable, of the foremost degree of rarity, and such that no other being is able to have them in common [with any buddha]. Even if all the countless beings in the worlds of all the great trichiliocosms throughout the ten directions possessed wisdom comparable to the king of the Great Brahma Heaven, comparable to a great pratyeka buddha, or comparable to Śāriputra, and one were somehow able to collect all this wisdom together in a single person—even if that one person then wished to approach the most minutely small fraction of these forty dharmas exclusive to the buddhas— this would still be an utter impossibility. He could not even measure up to but one part in a hundred thousand myriads of koṭis of parts of just a single one of those dharmas.

The buddhas possess the power of just such an immeasurable and limitless number of meritorious qualities. And why is this so? It is because they have securely established themselves in the four bases of meritorious qualities for a countless number of great kalpas during which they have deeply practiced the six pāramitās and have become well able to completely equip themselves with all dharmas practiced by the bodhisattva. Because [these dharmas] are not held in common with any other beings, so too, the fruits resulting [from their practice] are not held in common with any beings, either. 124

Chapter 24

Verses Offered in Praise

Now that, in this way, we have reached the end of this explanation of the forty dharmas exclusive to the buddhas, one should take the aspects emblematic of these forty exclusive dharmas and use them in one's own practice of mindfulness of the Buddha. One should also use verses to praise the Buddha, doing so as if one were standing directly before him, speaking to him. If one proceeds in this manner, then one may succeed in entering the mindfulness of the Buddha samādhi. Accordingly, there are verses, as follows: O greatly vigorous Lord of the Āryas— Now, in the presence of the Buddha, I shall praise with reverential mind these forty dharmas possessed only [by buddhas].104 As for his supernatural powers and travel through flight, their power when enacted is utterly limitless. Among the psychic powers of the other āryas, there are none at all that can equal these. Among the śrāvaka disciples, he holds sway with sovereign mastery, using his measureless knowledge of others' thoughts. Thus he is well able to train their thoughts by according with their minds as he appropriately responds to them. His mindfulness is as expansive as the great ocean while also being tranquil and calmly secure. In all the world, there is no dharma able to cause him to become perturbed. The jewel of the vajra samādhi

that is praised by all buddhas—

he has acquired it and it resides within in his heart just as the worthies embrace the straightforward mind. 125

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Nāgārjuna's Treatise on the Ten Grounds, Volume II He thoroughly knows the unfixed dharmas and the matters associated with the four formless absorptions that are so subtle they are difficult to distinguish. He exhaustively knows them all without exception. Regarding whether a being has already died in the past, dies now in the present, or will die at some point later in the future, it is solely the Bhagavat, and he alone, whose wisdom is able to fully comprehend such things. He knows well all matters related to the formless dharmas unassociated with the mind that everyone else throughout all worlds remains entirely unable to know.

The Bhagavat's great awesome powers, his measureless meritorious qualities, and his boundless wisdom

are all unmatched by anyone at all. In the four types of responses to questions, he is so preeminent that he has no peer. As for all the challenging questions that beings present, he replies to them all with utter ease. If anywhere in any world

there is someone wishing to harm the Buddha, this circumstance never comes to pass, for he has gained the dharma by which he cannot be slain. If at any point throughout the three periods of time there is anything that he says,

those words are definitely not set forth in vain, but rather always bring great fruits as a result. Of all the dharmas that he proclaims, none of them are not especially rare. He is never in error as regards their significance, how much the less might he ever err in words and phrases. 126

Chapter 24. Verses Offered in Praise

For the three types of ārya disciples

that differ as either superior, middling, or inferior, and include the eight classes in four pairs,105 and the others, he is the foremost great spiritual guide. In actions of body, speech, and mind, and in sustaining his life, he is ultimately and always pure

and hence, in all of these,

he never again needs to act in a guarded way. When he himself proclaims his possession of all-knowledge, his mind remains utterly free of any doubt or fear such that he might think, "If someone comes and challenges me, I fear there may be something I do not know." When declaring his characteristic of having ended the contaminants, thus reaching the utmost elimination of the contaminants, his mind remains utterly free of any doubt or fear that there might be residual contaminants that are not yet ended. When proclaiming his knowledge of the obstructive dharmas, he has no doubt at the prospect of being challenged that, though one might indulge in these dharmas, they might not actually then constitute an obstacle. As for the eightfold path of the āryas that he has proclaimed, his mind is free of any doubt or fear

that someone might rightly claim of this eightfold path that it is unable to lead one to reach liberation. He knows in accordance with reality that this is a cause, this is its result, and this other factor does not constitute [a cause]. It is for these reasons that he is said to be omniscient and that his fame spreads immeasurably far. All actions carried out throughout the three periods of time, the fixed retribution associated with these actions, and their unfixed karmic results—

He thoroughly knows all of these different matters. 84b

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Nāgārjuna's Treatise on the Ten Grounds, Volume II As for all coarse, subtle, deep, and shallow phenomena within all of the dhyāna absorptions and samādhis, he is able to entirely know them all.

In the realm of dhyāna absorptions, no one is his equal. He first knows with regard to the faculties of beings, their distinctions as either superior, middling, or inferior, knows what they delight in, and knows their individual natures, whereupon, adapting to what is fitting, he teaches them the Dharma. He cultivated the path and gained its benefits while also teaching and guiding others. It is in this manner that the community of disciples gains the wholesome benefit that accords with reality. His knowledge of past lives is measurelessly vast and the vision of his heavenly eye has no bounds. Among all humans and devas,

no one is able to know their limits.

He abides in the vajra samādhi,

having extinguished the afflictions and karmic propensities, and also knows the utter ending of the human contaminants. Hence this is known as the power of having ended the contaminants. The obstacle of afflictions, the obstacles to dhyāna absorptions, and the obstacles to the knowledge of all dharmas— he has gained liberation from all three obstacles and hence is known as one who has gained unimpeded liberation. The forty exclusive dharmas

have measureless meritorious qualities

of which no one could present an expansive explanation. I have hereby now concluded this general explanation. Even if, for an entire kalpa, the Bhagavat spoke in praise of these dharmas of the buddhas, he would still be unable to completely describe them. How much the less might I do so in the absence of such wisdom. 128

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The shade of the Bhagavat's great kindness has been thoroughly gathered together through countless deeds. It is because of the four bases of meritorious qualities that he has gained the Buddha's measureless Dharma. As for these four supreme bases of meritorious qualities of which the Bhagavat has spoken with praise— I shall now return to these

in setting forth praises of the Tathāgata. He is completely endowed with the thirty-two marks, each mark of which requires a hundredfold generation of merit. As for the eighty marvelous secondary characteristics, who residing in the three realms could possibly possess them? Were one to multiply by a hundred all the karmic rewards produced by the merit created by all the beings residing within a great trichiliocosm, each of the marks has just such a quantity of merit [as its cause]. It would require just such a quantity of merit as well as its associated karmic rewards, multiplied yet another hundred times

to produce a buddha's mid-brow white hair mark. It would require for each and every one of thirty marks all of their corresponding merit and karmic rewards, multiplied yet again a thousand more times, to produce the fleshy uṣṇīṣa sign atop a buddha's crown. The meritorious qualities of the Bhagavat are such that they could never be measured. Any attempt to do so would be like someone using a ruler to measure the endless expanse of empty space. From the moment he brought forth the great resolve for the sake of bringing about the liberation of all beings, he persevered for countless kalpas with solid resolve. It was because of this that he then achieved buddhahood. 84c

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Nāgārjuna's Treatise on the Ten Grounds, Volume II Intensely diligent in his zeal to achieve the fulfillment of such a magnanimous vow,

throughout an immeasurably great number of kalpas, he has cultivated all the difficult ascetic practices. Just as with all buddhas of the ancient past who taught these four bases of meritorious qualities, only after countless kalpas were they then perfected so that now he has succeeded in securely abiding within them. Their foundation lies in preservation of the actual truth, for which he relinquished even his own body and loved ones, his riches, treasures, and the happiness associated with wealth. It is through this that he achieved its complete fulfillment. Throughout measurelessly many kalpas,

in every instance, he has first thoroughly contemplated the dharmas that are seen, heard, sensed, and known,106 and then, afterward, has explained them for the sake of others. Where others had not observed (some aspect of Dharma) and such, as well as in situations where they were beset by doubts, he was then able to explain these matters in accordance with reality. Those whom he benefited in this way were measurelessly many. He would not discuss the confidential matters of others. Even if resented or ridiculed for this, he still refused to betray them. His thoughts always dwelled in a state of stable wisdom as he adapted his teachings to lead others to peace and security. As for the foremost and most genuinely sublime truth, nirvana is truly supreme,

for all else, in every case, is false.

The Bhagavat has achieved107 its complete fulfillment. [He made gifts of] beverages, food, bedding, and such, halls, buildings, marvelous residences, viewing terraces, highly prized elephants, horses, and vehicles, and also relinquished female companions of especially fine appearance. 130

Chapter 24. Verses Offered in Praise [He gave away] gold, silver, pearls, jewels, and such, villages, cities, and towns,

entire states, and exalted official positions, and gave away [his dominion over] the four continents as well. [He relinquished] cherished sons, beloved wives, his limbs, his head, and his eyes,

and made gifts by slicing off his flesh, removing bones and marrow, or even giving away his entire body. Doing so out of pity for beings,

he gave them all, having none that he continued to cherish. He did so aspiring to go beyond samsara and not out of some quest to secure his own bliss. All of the stars and constellations throughout empty space, and all the grains of sand in this entire earth— when the Tathāgata was still a bodhisattva, the number of times he gave in such ways exceeded even these. He never resorted to actions contrary to Dharma as he sought out wealth to be used in giving. He never engaged in giving unaccompanied by knowledge and never engaged in giving that was invasive or distressing to others. He never gave bad things as gifts

because he coveted some other fine thing [in return]. He never gave with an ingratiating deviousness and never engaged in forceful giving because of coveting something. He never gave with a hateful or doubting mind, never did so with perverse intent or with derisive laughter, never did so out of disgust or disbelief, and never gave with the face turned away, or in other such ways. He had no discriminating mind [by which he judged], "This one is worthy and that one is unworthy." Because he only relied on the mind of compassion, it was with equal regard for everyone that he practiced giving. 85a

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He did not slight other beings,

considering them to not qualify as fields of merit. On seeing āryas, his mind was reverential. On seeing those who have broken the precepts, he felt pity for them. He did not elevate himself above others, treat others as mere inferiors,

engage in giving for the sake of praise, give in expectation of rewards, or give in other such ways. He never gave with regrets or with worry-filled misgivings and never gave with thoughts of disdain or disrespect. He never gave with a mind affected by irritability or hostility and never gave simply as a protocol-dictated formality. He never gave with a disrespectful mind, never gave by simply tossing the gift on the ground, never gave deliberately seeking to cause distress, and never gave out of a jealousy-driven struggle for supremacy. He would never tease a supplicant,

never failed to present a gift with his own hands, did not slight the recipient with a merely paltry gift, and did not give excessively in order to enhance his own esteem. His giving was never motivated by intentions associated with either the śrāvaka disciple vehicle or the pratyekabuddha vehicle. His giving was never limited to concern for only a single lifetime and he never engaged in giving done at the wrong time. For countless kalpas, the Bhagavat

practiced every form of rare giving,

always doing so for the sake of the unsurpassable path and not merely in order to seek his own happiness. Throughout the duration of all buddhas' Dharma, he became a monastic, practiced renunciation, cultivated the Dharma of all buddhas, and proclaimed the Dharma for the sake of all humans and devas. 132

Chapter 24. Verses Offered in Praise He taught just such a dharma of giving as this that is supreme among all types of giving, just as, among all the stars and the moon, it is the light of the sun that is supreme. Such supremacy in the relinquishment basis [of meritorious qualities] surpasses that of any deva or human, just as it is the Bhagavat

who is superior to everyone in the world. He was therefore able to perfect such supreme practice of the relinquishment basis. His fame shall endure for countless kalpas, flowing on and spreading ceaselessly. For countless kalpas, the Bhagavat preserved and upheld the precepts of moral purity and opened the gates of the dhyāna absorptions for the sake of acquiring the deep quiescence basis. He began by abandoning five characteristics108 and later practiced the eight liberations. He entered and purified the three samādhis, and also dwelled in the three liberations. The Bhagavat well distinguishes the sixty-five kinds of dhyānas. There is no dhyāna whatsoever

that he has not formerly produced. Even when abiding in these meditative absorptions, he did not indulge in their delectably pleasurable states. Due to the various meditative absorptions, the Bhagavat gained three types of spiritual superknowledges. He used these in the liberation of beings and so became supreme in all things. For countless kalpas, with a mind of equal regard, the Bhagavat widely spread his kindly transformative teaching. 133

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An asaṃkhyeya of beings

was thereby caused to abide in the Brahma World Heavens because he was able to use skillful means in thoroughly teaching the dhyāna absorptions. While still a bodhisattva, the Bhagavat for incalculably many lifetimes, always remained free of any entanglement in the affliction of covetousness. Thus he was able to come and go in the world. Of those who succeeded in encountering him in the past, countless such beings thereby achieved rebirth in the heavens. As for that quiescence that

all bodhisattvas of the past were able to practice, when still a bodhisattva, the Bhagavat also practiced, doing so in a manner no different from theirs. Thus, as regards the realization of quiescence, that supreme basis [of meritorious qualities], it was entirely fulfilled. All those forms of wisdom

possessed by the Bhagavat while he was still a bodhisattva— He relied on such wisdom in his quest for bodhi so that, as a karmic result, he has now developed this wisdom. Just as people rely on the earth for the production of all the food that it supplies,

[so, too,] as in life after life, the Bhagavat relinquished the ten courses of dark and bad actions and always practiced the path of the ten good actions, these [deeds] were all due to the power of wisdom.109 He renounced the five desires and the five hindrances and thus acquired all the various dhyāna absorptions. He accomplished this for the number of lifetimes in countless kalpas and did not acquire this from others. This is excellent indeed, O Great Honored One of the Āryas. All of this was due to the power of wisdom. 134

Chapter 24. Verses Offered in Praise It is because of the Bhagavat that beings, countless in number, have taken rebirth in the six heavens. So too has he enabled them to reach the Brahma world. All of this was due to the power of wisdom. Throughout the course of his births and deaths, the Bhagavat, even when confused and perturbed by sufferings and pleasures, never lost the resolve to attain bodhi. All of this was due to the power of wisdom. Throughout the course of samsara, the Bhagavat did not delight [in worldly existence] and yet still always remained. He delighted in nirvana, yet did not seize on its [final] realization. All of this was due to the power of wisdom. When sitting peacefully there in the bodhimaṇḍa, he overcame Māra and his armies

and proceeded to liberate all the classes of beings. All of this was due to the power of wisdom. When he originally strove in quest of bodhi, he accumulated countless provisions for the path. If merely hearing of them causes one to be confused and perturbed, how much the less might one be able to take on their practice. That the Bhagavat was able to patiently endure such things was in every case due to the power of wisdom. That, in lifetime after lifetime, he was able to naturally know the classic texts as well as all the arts and skills while also being able to teach them to others was in every case due to the power of wisdom. He drew close to countless buddhas

and from them all drank the sweet dew nectar of their teachings, He consulted them and inquired about the many different topics and then also pursued additional distinguishing [clarifications]. He was never the least bit miserly

with the wisdom of the sutras' Dharma, 135

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but rather offered it even to servants, youths, and menials, allowing them to freely receive his fine explanations. Because of this, [the fame of] the Bhagavat's supreme wisdom basis [of meritorious qualities] spreads on afar. Throughout his former lifetimes, as the Bhagavat pursued his quest for the realization of bodhi, he practiced the great kindness and compassion toward all beings.

Relying on the foremost wisdom,

he always marshaled his great strength to take up and do all the countless kinds of rare and difficult endeavors.

In all of the many worlds,

he exhaustively contributed all his efforts for countless kalpas. One could never come to the end of them through verbal description, nor could one even reach it through mathematical calculation. All of his endeavors of such sorts surpass those done by any human or deva. Even in all the many worlds,

there is nothing comparable to his extraordinary marvels. The fruits reaped through such great deeds reach complete fulfillment in the realization of all-knowledge. He is the king of those able to destroy samsara and dwells securely in the place of the Dharma King. 136

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of the Buddha Samādhi

The bodhisattva should rely on these

forty exclusive dharmas

in his mindfulness of the buddhas' Dharma body,

for the buddhas are not their form bodies.

These [preceding] verses have sequentially and summarily explained six categories of meanings associated with the forty exclusive dharmas.110 In doing so, the practitioner therefore first takes up the mindfulness of the Buddha's form body and then takes up the mindfulness of the Buddha's Dharma body. Why is this the case? The bodhisattva who has only recently brought forth the resolve [to attain buddhahood] should first take up the practice of mindfulness of the Buddha in reliance on the thirty-two marks and eighty secondary characteristics [of the Buddha's form body], doing so in the manner described earlier. Then, as one's practice progressively penetrates more deeply, one will develop a middling degree of strength in that practice. One should then rely on the Dharma body in his mindfulness of the Buddha. Then, as one's mind progressively penetrates yet more deeply, one will then achieve a supreme degree of power in the development of this practice. At that point, one should then take up mindfulness of the Buddha in accordance with the true character of [all dharmas]111 and remain free of any sort of attachment in doing so.

One must not become deeply attached to the form body.112 One also refrains from becoming attached to the Dharma body. One should thoroughly realize that all dharmas

are as eternally quiescent as empty space.

As this bodhisattva develops a superior degree of power [in this practice], he refrains from developing a deep attachment to the Buddha on the basis of 137

Nāgārjuna's Treatise on the Ten Grounds, Volume II either the form body or the Dharma body. Why not? Through one's resolute belief in the dharma of emptiness, one understands that all dharmas are like empty space.

Empty space is defined by the absence of obstruction. The causal circumstances associated with obstruction include phenomena like Mount Sumeru, Yugaṃdhara Mountain, the rest of the ten jeweled mountains, the Iron Ring Mountains, Black Mountain, Stone Mountain, and the others. There are all sorts of other such causal bases for the existence of obstructions. Why is this [a point at issue]? Because this person has still not yet gained the heavenly eye; if he brings to mind buddhas abiding in the worlds off in the other directions, the various mountains will block them from his view. Consequently, The bodhisattva who has only recently brought forth the resolve [to attain buddhahood] should use the sublime characteristics described by the ten names as bases for his mindfulness of the Buddha. This is as described in these lines:

The bodhisattva who has only recently brought forth the resolve uses the sublime features described by the ten names in practicing mindfulness of the buddhas that is free of fault, seeing them just as if they were images in a mirror. As for "the sublime features described in the ten names," those ten names are:

Tathāgata,113

Worthy of Offerings,

The Right and Universally Enlightened One,

Perfect in the Clear Knowledges and Conduct,

Well-Gone One,

Knower of the Worlds,

Unsurpassable Trainer of Those to Be Tamed,

Teacher of Devas and Humans,

Buddha,

Bhagavat.

As for "free of fault," the phenomena that one contemplates are beheld as empty and like space itself. Thus [one's contemplation] is free of any fault 138

Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi with regard to the Dharma. And how is this so? It is because all dharmas, from their very origin on forward to the present, have been unproduced and quiescent. Just as this is true [with respect to these dharmas], so too is this also true of all other dharmas.

By taking these names as the object [of his contemplation], this person develops his practice of the dharma of dhyāna meditation. Having done so, he is then able to take these characteristic signs themselves as the object of his contemplation.

At this time, this person then immediately acquires these signs in his practice of the dharma of dhyāna meditation and experiences what is referred to as the direct personal experience of an especially extraordinary bliss. One should realize that when this occurs, one has acquired the pratyutpanna samādhi. Because of developing this samādhi, one is then able to see the buddhas. As for "as if they were images in a mirror," once the bodhisattva has developed this samādhi, it is as if one is seeing one's own face in a clean, brightly lit mirror or like seeing the image of one's own body in a clear, still pool of water.

Initially, whichever buddha one first brings to mind, it is that very image that one sees. After one has seen this image, if one wishes to see buddhas in other regions, then, in accordance with whichever region one brings to mind, one obtains an unimpeded vision of those very buddhas. Hence, regarding this person:

Although he does not yet possess the spiritual superknowledges by which he could fly to visit them,

he is nonetheless able to see those buddhas

and has an unimpeded ability to listen to their Dharma. For this bodhisattva who has only recently brought forth the resolve [to attain buddhahood], neither Mount Sumeru nor any other mountain can present an obstacle and, even though he has not yet acquired any of the spiritual superknowledges, the heavenly eye, or the heavenly ear, and even though he has not yet developed the ability to fly from this country to that country, through the power of this samādhi, even while still abiding in this country, he is able to see the buddhas, the bhagavats, abiding in the other regions and is 139

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able to hear the Dharma as they are speaking it. Through always cultivating this samādhi, he becomes able to see all of the buddhas throughout the ten directions just as they really are.

Question: Through which dharmas is one able to bring forth this meditative absorption and how can one acquire it?

Response:

One draws close to the good spiritual guide,

brings forth nonretreating vigor,

develops extremely solid and durable wisdom,

and develops the power of unshakable faith.

It is through utilizing these four dharmas that one is able to bring forth this samādhi.

As for "drawing close to the good spiritual guide," someone able to instruct a person in the acquisition of this samādhi qualifies here as "the good spiritual guide." One should bring forth reverential respect and assiduous diligence and, in drawing close [to the good spiritual guide], one must not allow any indolence, diminishment in motivation, or relinquishing of effort to take place. If one acts accordingly, one will then be able to hear the teaching of the deep meaning of this samādhi.

Sharp wisdom, wisdom characterized by penetrating comprehension, and undiminishing wisdom are what qualify as "solid and durable" [wisdom]. One's faculty of faith is deeply and firmly established, so much so that, no matter whether it be a śramaṇa or a brahman or a celestial māra or Brahmā or anyone else in the world—none of them could cause it to quaver even slightly. This is what is meant by an unshakable power of faith. It is these very four dharmas described here that are able to bring forth this samādhi. Furthermore:

With a sense of shame, dread of blame, cherishing reverence, and offerings to those who proclaim the Dharma

presented as if they were given to the bhagavats themselves, one thereby becomes able to bring forth this samādhi. As for "with a sense of shame, dread of blame, and cherishing reverence," one brings forth a profound sense of shame and dread of blame in relation to 140

Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi those who teach the Dharma. With sincere reverence and affectionate delight, one makes offerings to them as if they were the buddhas themselves. In this way, these four dharmas are able to produce this samādhi. Another preliminary set of fourfold dharmas is as follows: First, for a period of three months, one strives to refrain from sleeping and, with the exception of using the toilet and eating and drinking, one refrains from sitting down;

Second, for that period of three months, one avoids, even for the duration of a finger snap, indulgence in any thought seizing on the existence of a self;

Third, for that entire three months, one strives to always walk and never rest;

Fourth, for that entire three months, when also engaged in the giving of Dharma, one refrains from seeking offerings from others. These are the four. There are four more such dharmas, as follows: First, one becomes able to see the buddhas;

Second, one reassures and encourages others to listen to the teaching of this samādhi;

Third, one is never envious or jealous of anyone who is putting the resolve to attain bodhi into practice;

Fourth, one is able to accumulate the dharmas of the bodhisattva path. These are the four. There are four more such dharmas, as follows: First, one makes buddha images that may also include painted images; Second, one should carefully write out copies of the sutra that discusses this samādhi and then encourage others who have a resolute faith in it to study and recite it aloud once they have obtained it;114 Third, teach those of overweening pride115 to abandon their overweening pride116 and then influence them to pursue the attainment of anuttarāsamyaksaṃbodhi;

Fourth, one should devote oneself to the protection and preservation of the right Dharma of all buddhas.

These are the four. There are four more such dharmas, as follows: First, one avoids speaking;

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Nāgārjuna's Treatise on the Ten Grounds, Volume II Second, both lay and monastic practitioners are to refrain from dwelling together with others;

Third, one always anchors one's mind on the characteristic sign that has been chosen as the object of one's mental focus;117 Fourth, one delights in dwelling far apart from others, in a location that is vacant, serene, and silent.

These are the four. The first of the fivefold sets of associated dharmas is as follows:

First, abiding in the unproduced-dharmas patience (anutpattika-dharmakṣānti), one renounces all conditioned dharmas, does not delight in any of the destinies of rebirth, refuses to accept any of the non-Buddhist dharmas, and remains so disgusted with all worldly desires that one does not even bring them to mind, how much the less might one draw physically close to them;

Second, even as one's mind always cultivates and practices countless dharmas, it remains in a state of one-pointed concentration; one remains free of the obstacle of hatred toward any being and one's mind always accords with the practice of the four means of attraction; Third, one becomes able to perfect kindness, compassion, sympathetic joy, and equanimity while also refraining from exposing others' transgressions;

Fourth, one becomes able to accumulate a multitude of dharmas proclaimed by the Buddha while also being able to carry them out in accordance with the way they were taught;

Fifth, one purifies one's physical, verbal, and mental actions as well as one's views.

These are the five. There are five more associated dharmas, as follows: First, one delights in according with the practice of giving as praised in the sutras, doing so without miserly thoughts. One delights in speaking on profound dharmas, withholds nothing due to stinginess, and also remains able to dwell in those very dharmas oneself; Second, one abides in patience, mental pliancy, and delight when abiding in close proximity to others and, if subjected to harsh speech, scolding and cursing, whippings, beatings, being tied up, or other 142

Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi such experiences, one simply attributes it to one's own karmic conditions and does not hate others for doing this; Third, one always delights in listening to teachings that explain this samādhi, in reading and reciting them, in thoroughly understanding them, in explaining them for others, and in causing them to circulate and spread ever more widely even as one diligently practices and cultivates [this samādhi];

Fourth, one's mind remains free of any jealous feelings toward others, one refrains from elevating oneself and looking down on others, and one strives to rid oneself of the hindrance of drowsiness; Fifth, one maintains a mind of pure faith in the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, offers up deeply sincere service to those of senior, middling, and lower station, always remembers and never forgets even the smallest kindnesses of others, and always abides in truthful speech. These are the five. In addition, there are the following lines: As for those samādhi dharmas

in which monastic bodhisattvas train,

householder bodhisattvas

should also know these dharmas.

If a householder bodhisattva wishes to cultivate this samādhi [he should observe the following twenty guidelines]:

1. One should proceed with a mind of deep faith; 2. One should not seek any sort of karmic reward; 3. One should give up all personal and extra-personal things; 4. One should take refuge in the Three Jewels; 5. One should uphold the five moral precepts purely and in a manner free of any transgression or deficiency;

6. One should perfect the practice of the ten courses of good karmic action while also influencing others to abide in these dharmas; 7. One should cut off all sexual desire;

8. One should repudiate the five types of desire; 9. One should refrain from any feelings of jealousy toward others; 143

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Nāgārjuna's Treatise on the Ten Grounds, Volume II 10. One should not nurture an affectionate attachment for either one's spouse or one's children;

11. One should always maintain an aspiration to leave the householder's life to become a monastic;

12. One should always take on and observe the layperson's precepts of abstinence;118

13. One's mind should delight in the opportunity to abide within the precincts of a temple;119

14. One should be well possessed of a sense of shame and a dread of blame;

15. One should bring forth thoughts of reverential respect toward bhikṣus who are pure in upholding the moral precepts; 16. One should not act in a miserly way with the Dharma; 17. One should maintain a mind of deep affection and reverence toward those who teach the Dharma;

18. One should think of teachers of Dharma as if they were one's father, mother, or great teaching master;

19. One should respectfully present all manner of delightful gifts as offerings to the Dharma teaching masters;

20. One should feel gratitude for the kindnesses that have been bestowed upon one and one should repay those kindnesses accordingly.

If a householder bodhisattva abides in meritorious qualities such as these, he will then be able to learn this samādhi. As for [the guidelines appropriate to] a monastic bodhisattva's cultivation of dharmas pertaining to this samādhi, they are as follows: 1. One remains free of any defect as regards observance of the moral precepts;

2. One maintains uncorrupted observance of the moral precepts; 3. One maintains unsullied observance of the moral precepts; 4. One maintains pure observance of the moral precepts; 5. One maintains undiminished observance of the moral precepts; 6. One does not seize on the moral precepts themselves [as constituting the very essence of moral virtue];

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Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi 7. One does not rely on the moral precepts [alone as the sole component of one's practice];

8. One realizes that the moral precepts cannot finally be apprehended at all [as inherently existent entities];

9. One never retreats from one's observance of the moral precepts; 10. One upholds the moral precepts in the manner that is praised by the āryas;

11. One upholds the moral precepts in the manner that is extolled by the wise;

12. One accords with the prātimokṣa precepts; 13. One perfects the bases for the awe-inspiring deportment; 14. One remains immensely fearful of committing even the most minor transgression of the precepts;

15. One purifies the actions of body, speech, and mind; 16. One maintains purity in right livelihood; 17. One completely upholds all of the moral precepts; 18. One maintains resolute belief in the extremely profound dharmas; 19. One is able to patiently acquiesce in the dharma of the nonapprehension [of any dharma whatsoever] and is able to not be frightened even by the dharmas of emptiness, signlessness, and wishlessness; 20. One remains diligent in bringing forth vigor [in one's practice]; 21. One always maintains ever-present mindfulness; 22. One maintains a mind of solid faith;

23. One is well possessed of a sense of shame and a dread of blame; 24. One does not covet offerings;

25. One remains free of jealousy toward others; 26. One abides in the meritorious qualities associated with practicing the dhūta austerities;

27. One abides in the subtleties of Dharma practice; 28. One takes no delight in speaking the coarse language of the world; 29. One avoids gathering in groups for [idle] conversation; 30. One knows to repay kindnesses one has received; 31. One acknowledges those who bestow kindnesses and those who repay kindnesses;

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32. Toward one's monastic preceptors and monastic Dharma teachers, one brings forth thoughts of sincere reverence and appreciation for the rarity of being able to encounter them;120 33. One does away with any arrogance one might be harboring; 34. One overcomes the self-cherishing mind; 35. Because a good spiritual guide can only rarely be encountered, one strives with diligence to look after his needs; 36. With regard to the source from which one first learned about this Dharma, whether by obtaining a sutra text from someone or by hearing someone recite it, one thinks of them with the same regard as one would maintain for one's own father or mother, one's good spiritual guide, or a great teaching master, and with regard to them, one also feels a sense of shame, dread of blame, affection, and reverence; 37. One always delights in dwelling in a forest hermitage; 38. One does not delight in dwelling in a city or village; 39. One does not covet the opportunity to frequent the homes of benefactors121 and good spiritual friends;

40. One does not maintain a stinting covetousness for one's own physical survival;

41. One remains ever mindful of death;

42. One does not hoard offerings;

43. One does not indulge any defiling attachment for possessions; 44. One remains free of cravings;

45. One guards and preserves right Dharma;

46. One is not attached to one's robes or bowl; 47. One does not hoard leftover things;

48. One prefers to eat only food that has been obtained on the almsround; 49. On the almsround, one moves along seeking alms according to the proper sequence;122

50. One always maintains a sense of shame and dread of blame and always feels remorse [for one's past transgressions]; 51. One refrains from hoarding gold, silver, precious jewels, or money and also avoids indulging in unwholesome remorsefulness;123 52. One's mind remains free of entangling defilements; 146

Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi 53. One always puts the mind of kindness into practice; 54. One cuts off all feelings of anger; 55. One always puts the mind of compassion into practice; 56. One cuts off affectionate attachments; 57. One always seeks ways to benefit and bring peace to the entire world; 58. One always feels pity for all beings; 59. One always delights in [meditative] walking; 60. One does away with lethargy and sleepiness. The monastic bodhisattva who abides in dharmas such as these should cultivate and practice this samādhi. Additionally: One should also train in this same manner in the other dharmas pertaining to the cultivation of samādhi. In order to be able to bring forth this pratyutpanna samādhi, one should also cultivate the other supportive dharmas. And what are these? They are: 1. One takes the Buddha's kindness as one's objective focus and always mindfully contemplates him as if he were directly before one; 2. One does not allow one's mind to become scattered; 3. One anchors one's attention directly before one; 4. One guards the gates of the sense faculties; 5. With respect to food and drink, one is easily satisfied; 6. One always cultivates samādhi in both the first and last watches of the night;

7. One abandons the obstacle of the afflictions; 8. One brings forth all of the dhyāna absorptions; 9. In one's practice of dhyāna meditation, one does not indulge in the delectably pleasurable meditation states; 10. One demolishes through separation the appearance of attractive forms;124

11. One acquires the sign of unloveliness;125 12. One does not desire the five aggregates; 13. One does not become attached to the eighteen sense realms; 14. One does not indulge any defilement in relation to the twelve sense bases;

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15. One does not presumptuously rely on one's [superior] caste origins; 16. One destroys any arrogance;

17. One's mind always remains empty and quiescent in relation to all dharmas that one encounters;

18. One imagines all beings as one's close relatives; 19. One does not seize on the moral precepts themselves [as constituting the very essence of moral virtue];

20. One does not make discriminating distinctions regarding the meditative absorptions; 21. One should diligently pursue abundant learning; 22. One does not become arrogant because of this abundant learning; 23. One remains free of doubts with respect to any of the dharmas; 24. One does not oppose the buddhas;

25. One does not act in a manner that is contrary to the Dharma; 26. One does not do anything that contributes to the destruction of the Sangha;

27. One always goes to pay one's respects to worthies and āryas; 28. One distances oneself from foolish common people; 29. One delights in discussion of world-transcending topics; 30. One cultivates the six dharmas of mutual harmony;126 31. One always cultivates the five bases of liberation;127 32. One rids himself of the nine bases for generating the affliction of anger;128

33. One cuts off the eight dharmas associated with indolence;129 34. One cultivates the eight types of vigor;130 35. One always contemplates the nine signs [of the deterioration of the corpse];131

36. One has realized for himself the eight realizations of great men;132 37. One perfects all of the dhyāna concentrations and samādhis; 38. One has no covetous attachment to these dhyāna concentrations and realizes they have no apprehensible reality;133 39. When listening to Dharma, one does so with a focused mind; 40. One demolishes the perception of the five aggregates [as inherently existent phenomena];

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Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi 41. One does not abide in the perception of phenomena [as inherently existent];

42. One is deeply fearful of samsara's births and deaths; 43. One contemplates the five aggregates as like enemies;134 44. One contemplates the sense bases as like an empty village; 45. One contemplates the four great elements as like venomous serpents; 46. One brings forth the contemplation of nirvana as quiescent, secure, and happy;135

47. One contemplates the five desires as worthy of being spat upon and one's mind delights in escaping from them;

48. One never opposes the teachings of the Buddha; 49. One has no disputes or quarrels with any other being; 50. In teaching beings, one influences them to dwell securely in all of the meritorious qualities.

In addition:

The bodhisattva should understand

the benefits that result from such a samādhi.

The bodhisattva should also understand the benefits that result from practicing this pratyutpanna samādhi. Question: What are the resulting benefits gained by cultivating this samādhi? Response: One obtains the resulting benefit of becoming irreversible with respect to the unsurpassable path. Additionally, as for what the sutra says about these resulting benefits, we have the following:136 The Buddha told Bhadrapāla Bodhisattva, "By way of analogy, suppose there was a person who was able to crush to dust all the earth in all worlds in a trichiliocosm and was also able also to crush to dust all the grasses, trees, flowers, leaves, and everything else throughout all of the worlds in a great trichiliocosm.

"Bhadrapāla, let us consider now that each and every one of those motes of dust were to constitute one world in which a single buddha dwells, and suppose then that one filled to overflowing just such a number 149

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of worlds with sublimely marvelous precious jewels and presented all of these jewels as an offering to them.

"Bhadrapāla, what do you think? By performing such an act of giving, would this person gain a great deal of merit or not?" "Indeed, O Bhagavat, he would reap a great deal."

The Buddha said, "Bhadrapāla, I will now tell you truthfully that if there was a son of good family who heard of this samādhi in which all buddhas appear before one and he were then to be neither startled nor frightened by hearing of it, the merit he would reap from that alone would be immeasurably vast. How much the more so would this be the case if he were to have faith in it, accept it, uphold it, read [teachings in which it is explained], recite them, and explain them for others. How much the more so yet would this be the case if he were to actually cultivate it with concentrated mind even for the time it takes to tug a single squirt of milk from the udder of a cow.

"Bhadrapāla, let me tell you: Even this person's merit would surpass one's ability to measure it. How much the more so would this be so in the case of someone who was actually able to succeed in acquiring this samādhi."

The Buddha continued, telling Bhadrapāla, "If a son or daughter of good family who receives, upholds, reads, recites, and explains [teachings on this samādhi] for others were on the verge of falling into the fires arising at the end of the kalpa, those fires would immediately become extinguished.

"Bhadrapāla, whosoever sustains this samādhi—supposing that he were to encounter some difficulty with officialdom, or supposing that he were to encounter hostile thieves, lions, tigers, wolves, fearsome beasts, fearsome dragons, any of the venomous serpents, or any other such threat, whether from yakṣas, rākṣasas, kumbhāṇḍas, piśācis, and such, or from humans, nonhumans, or any other sort of entity—that any of those entities might succeed in physically harming him, taking his life, or causing him to break the precepts—this would be an utter impossibility. So too would this also be the case with respect to those who might be reading, reciting, or teaching this to others. In those cases too they would remain free of any destructive affliction, with the sole exception of 150

Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi instances where they were already bound to undergo compulsory karmic retributions.137

"Furthermore, Bhadrapāla, when a bodhisattva accepts, upholds, reads, or recites the sutra on this samādhi, if he happens to contract some sickness of the eye, ear, nose, tongue, mouth, or teeth, some disease instigated by wind or cold, or any other such disease, that he might then lose his life because of any of these diseases would be an utter impossibility with the sole exception of instances where he was already bound to undergo compulsory karmic retributions.

"Also, Bhadrapāla, if a person were to accept, uphold, read, or recite the sutra on this samādhi, the devas themselves would protect him. So too would he be protected by the dragons, yakṣas, mahoragas, humans, nonhumans, the Four Heavenly Kings, Śakra, ruler of the devas, the Brahma Heaven King, and the buddhas, the bhagavats. They would all join in remaining protectively mindful of this practitioner. "Furthermore, this person would be one of whom the devas would all be affectionately mindful, and so too would this be so for other such beings up to and including the buddhas themselves who would also remain affectionately mindful of this practitioner. "Additionally, this person would be one whom the devas praise, and so too, he would be one whom other beings up to and including all buddhas would praise as well.

"Also, this bodhisattva would be one whom the devas would all wish to see coming to visit them, and so too with the others on up to the buddhas themselves who would all wish to see him coming to visit them. "Furthermore, the bodhisattva who accepts and upholds the sutra on this samādhi will naturally become able to hear whichever other sutras he has not yet heard.

"Additionally, this bodhisattva who gains this samādhi will become able to acquire all of these beneficial experiences even in his dreams. "Bhadrapāla, were I to attempt to describe the merit of this bodhisattva who accepts, uphold, reads, and recites the sutra on this samādhi, doing so even for an entire kalpa or somewhat less than a kalpa, I would still be unable to come to the end of it. How much the less would this be possible in the case of someone who actually succeeds in perfecting this samādhi? 151

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"Bhadrapāla, if some man with strong body and speed like the wind ran for a hundred years without resting, always proceeding to the east, south, west, north, the four midpoints, above, and below, what do you think? Would anyone be able to know the number of miles he traveled in all those regions throughout the ten directions?"

Bhadrapāla replied, "That would be an incalculable number. Except for the Tathāgata, someone like Śāriputra, or an avaivartika [bodhisattva], nobody would be able to know such a number."

"Bhadrapāla, suppose that, on the one hand, there was a son or daughter of good family who filled up with real gold all the area traveled by that man and then give it all away as gifts. Suppose too that, on the other hand, there was someone who merely heard of this samādhi and then engaged in four types of rejoicing and dedication of merit to anuttarāsamyaksaṃbodhi and the constant pursuit of abundant learning, [doing so by reflecting as follows]:

Just as all buddhas of the past when practicing the bodhisattva path rejoiced in this samādhi, so too do I now rejoice in it; Just as the bodhisattvas of the present now rejoice in this samādhi, so too do I now rejoice in it;

Just as all future buddhas during their practice of the bodhisattva path shall rejoice in this samādhi, so too do I now rejoice in it; And in just that fashion as this samādhi was practiced by all past, future, and present bodhisattvas, so too do I now also rejoice in all of that, and just as they all did so for the sake of pursuing abundant learning [essential to the path], so too do I now rejoice in this samādhi for the sake of the quest for such abundant learning. "Bhadrapāla, if one were to attempt to compare the previously described merit with the merit from this rejoicing, it could not approach a hundredth part or even one part in a hundred thousand myriads of koṭis of parts. The futility of this comparison simply could not be adequately described through any form of calculation or analogy. The benefits resulting from this samādhi are just so immeasurable and boundless as this." In addition:

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Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi As for the stations in which one may abide in this samādhi as well as the distinctions pertaining to lesser, middling, and greater, the many different characteristics such as these should all be taken up for a discussion of their meaning. The stations in which one may abide in this samādhi as well as its lesser, middling, and greater characteristics—all such things should be distinguished and known and these matters should then be explained. Regarding "the stations in which one may abide in it," this samādhi may be acquired in the first dhyāna, the second dhyāna, the third dhyāna, or the fourth dhyāna and one may acquire strength in it while in the first dhyāna. It may be that someone who is "lesser" is able to bring forth this samādhi. Here, "lesser" may refer to the fact that a person is possessed of only a lesser degree of strength [in this practice]. "Lesser" may also refer to abiding [in the samādhi] for a shorter period of time. "Lesser" may also refer to the practitioner's seeing a relatively smaller number of buddha worlds. Distinctions regarding "middling" and "greater" may be made in just the same way. In discussing this samādhi, one may speak of it as: Sometimes involving the presence of ideation (vitarka) and the presence of discursion (vicāra);

Sometimes involving the absence of ideation and the presence of discursion;

Sometimes involving the absence of ideation and the absence of discursion;

Sometimes involving the presence of joy (prīti); Sometimes involving the presence of bliss (sukha); Sometimes involving neither suffering nor bliss; Sometimes involving the presence of breathing; Sometimes involving the absence of breathing; Sometimes definitely being of a wholesome nature; Sometimes involving the presence of the contaminants; Sometimes involving the absence of the contaminants; Sometimes connected with the desire realm; Sometimes connected with the form realm; Sometimes connected with the formless realm; 153

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Nāgārjuna's Treatise on the Ten Grounds, Volume II Sometimes not connected with the desire realm; Sometimes not connected with the form realm; And sometimes not connected with the formless realm. This samādhi:

Is a mental dharma;

Is [a dharma] associated with the mind; Is a dharma that occurs along with the mind; Is a nonform [dharma];

Is a nonmanifest [dharma];

Is able to take an object;

Is not karma [per se];

Is associated with karmic activity; Is coexistent with karmic activity; Is not the result of karmic actions from a previous life except when it is the result of a particular cause;138 Can be cultivated, can be known, and can be realized; Can be realized both with the body and by means of wisdom; Can be subject to severance or may be invulnerable to severance; Should be severed when contaminants are present; And is invulnerable to severance when free of the contaminants. Similar distinctions of this sort may also be made with respect to the knowledge and vision associated with this samādhi. Also, it is not necessarily conjoined with the seven limbs of enlightenment.139 Ideally, all of these distinctions should be discussed herein. Furthermore, it is through the cultivation of this samādhi that one may succeed in seeing the buddhas. Accordingly, it is said that: After one has succeeded in seeing the buddhas, one proceeds with diligent resolve to present offerings [to them]. As one's roots of goodness are thus able to grow, one becomes able to rapidly teach beings. "Making offerings" refers to having a pure mind imbued with reverence and delight as one brings to mind the countless meritorious qualities of the Buddha. When one praises him in various ways, this constitutes the making 154

Chapter 25. Teachings to Aid the Mindfulness of the Buddha Samādhi of verbal offerings. When one makes formal reverential bows and presents flowers, incense, and other such things, this constitutes the making of physical offerings. Because of these actions, one's karmic merit grows ever greater just as a seed starts to grow when it is planted in earth and receives moisture from the rain. "Rapidly teaching" refers to influencing beings to abide in the three vehicles. It is in this way that the bodhisattva brings about the growth of his roots of goodness.

Through availing oneself of the first two dharmas of attraction, one is able to attract beings [to the Dharma].

One resorts to the latter two dharmas of attraction

for those not yet fully able to believe and accept [Dharma teachings]. "The first two" refers to "giving" and to "pleasing words" whereas "beneficial actions" and "joint endeavors" constitute "the latter two dharmas" [of the four means of attraction]. Because this bodhisattva who abides on the first ground is as yet unable to completely comprehend everything, [there may be certain aspects of the teaching] that he can only accept on faith. He then takes all of his roots of goodness

and dedicates them to the realization of buddhahood.

This is comparable to when others smelt gold

and then refine it, whereupon it thereby becomes amenable to use. It is through being smelted by the fire of wisdom that, in all the endeavors undertaken by the bodhisattva, his roots of goodness ripen and then finally become amenable to use.

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This bodhisattva should learn of the characteristic features of the grounds and then attain the fruits of their cultivation. It is in order to attain all aspects of the grounds that he is therefore diligent in the practice of vigor. "Characteristic features" refers here to their appearances. It is due to [learning about them] that one is then able to know them. "Attain" refers here to bringing them to a state of complete development. It is because of this dharma [of "complete development"] that one refers to completely developing this dharma. "Cultivation" refers to [the two types of cultivation, namely] cultivation associated with acquisition and cultivation associated with practice. As for always bearing in mind "the fruits," it is from the cause that one achieves the accomplishment of an endeavor that is referred to as its "fruits." This bodhisattva who aspires to acquire the practices specific to the ten grounds should learn well their characteristic features and then acquire the fruits of their cultivation. "Learning" refers to hearing [these teachings] from buddhas, bodhisattvas, and one's superiors.

"It is in order to gain all aspects of the grounds" means that it is for the sake of successful acquisition of the aspects of these grounds that one diligently practices vigor. The characteristic aspects of the first ground that are of concern here are as described earlier in this text: The bodhisattva who abides on the first ground has much that he is able to endure.

He is not fond of struggle or disputation,

and, for the most part, his mind is joyous and pleased. He always delights in purity.

He has a compassionate mind and feels pity for beings. 157

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and, for the most part, practices these seven things.140 Thus, the seven dharmas consisting of the capacity for endurance, nondisputation, being joyous and pleased, purity, compassion, an absence of hatred in the mind, and such—these are all characteristic features of the first ground. It is the complete development of these seven dharmas consisting of the "capacity for endurance" and so forth that define their "acquisition." Furthermore, these seven dharmas comprising the characteristics of "capacity for endurance" and so forth—they are all acquired on the first ground. This is as described in verse, as follows:

Having densely planted one's roots of goodness, having thoroughly practiced the practices, having well accumulated all the provisions, having made offerings to all buddhas,

having become protected by the good spiritual guide, having completely developed the resolute intentions, having become compassionately mindful of beings, and having resolute belief in the unsurpassable Dharma—141 Once one has become completely equipped with these eight dharmas, at one's own behest, one should bring forth a vow, saying, "After I have accomplished my own liberation, I shall return and liberate other beings." For the sake of gaining the ten powers, one enters the congregation of those at the stage of certainty.142 Then one is born into the family of the tathāgatas that is free of any transgressions.

One immediately turns away from the worldly path and enters the supreme path that goes beyond the world. It is because of this that one gains the first ground. This ground is referred to as the "Ground of Joyfulness."143 Therefore, one should understand that the definite resolve one has developed for the sake of attaining bodhi is what constitutes the essence of one's 158

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cultivation in gaining the first ground. From that initial bringing forth of the resolve all the way to one's attainment of the samādhi in which all buddhas manifest before one—all of the meritorious qualities thoroughly described as pertaining to that intervening period are what are able to bring forth all of these meritorious qualities. And after they have arisen, their cultivation, accumulation, and growth are what define the first ground. As for "the fruits of their cultivation," we have previously already emphasized in place after place that, when one acquires however much merit, one is not to dedicate that merit for the sake of reaching the grounds of either śrāvaka disciples or pratyekabuddhas. Now we should state this yet again. When the bodhisattva acquires the fruition of the first ground, he is able to acquire several hundreds of meditative concentrations and other such results. As for the "aspects" of the first ground, this refers to all the many dharmas that jointly establish the first ground. This is what is meant here by "all aspects." This is analogous to the yeast, rice, and other ingredients that, when mixed together, are able to make wine. These are what constitute the causes and conditions for the making of wine. So too it is with all the dharmas that are able to contribute to the establishment of the first ground. These are what constitute the "aspects" of the first ground. These are as follows: The power of faith becomes ever more superior

as one perfects the mind of great compassion.

One feels kindness and pity for all types of beings and tirelessly cultivates the mind of goodness.

One finds joyous delight in sublime dharmas,

always draws close to the good spiritual guide,

maintains a sense of shame, dread of blame, and reverence, and makes one's mind gentle and harmonious.

One delights in contemplating dharmas and stays free of attachment, singlemindedly strives to acquire abundant learning, and refrains from coveting offerings of benefits and support, while staying far from base cheating, flattery, and deception. One does not defile the family of the buddhas

and does not damage moral precepts or cheat the buddhas. 159

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Nāgārjuna's Treatise on the Ten Grounds, Volume II One deeply delights in all-knowledge144 and remains as unmoving as an immense mountain. One always delights in cultivating the practice of ever more superior sublime dharmas. One delights in the world-transcending dharmas and does not delight in worldly dharmas. Even as one cultivates the Ground of Joyfulness, one is able to cultivate what is difficult to cultivate. Therefore one is always singleminded in the diligent practice of these dharmas. The bodhisattva is able to perfect

such supremely sublime dharmas as these. It is this then that constitutes secure abiding on the bodhisattva's first ground.145 Question: What use is there for the bodhisattva in learning of these characteristic features of the first ground and other related matters? Response: This bodhisattva should thoroughly know the skillful means associated with the characteristic features of the first ground and the other associated dharmas. Therefore he should learn about them. Question: Should the bodhisattva come to thoroughly know only the skillful means associated with these dharmas or should he also thoroughly know other associated skillful means as well? Response: He should not only thoroughly know the skillful means associated with all of these dharmas but should also thoroughly know the skillful means associated with other dharmas.

Question: If that is the case, then could you perhaps set forth a summary discussion [of these additional topics]? Response:

There are dharmas able to assist [in acquisition of] the ground. There are dharmas running counter to [acquisition of] the ground. 160

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There are dharmas able to give rise to the ground. There are dharmas able to destroy the ground.

There are the characteristic features and fruits of each ground. There are those things gained as one abides on each ground. There are aspects of each ground that facilitate its purification. There are things gained in advancing from one ground to another. There are things that increase as one abides on each ground. There are factors through which no one can cause one's retreat. From the point where the bodhisattva [begins to] purify the grounds to the point he reaches the ground of the countlessly many buddhas, when engaged in all these endeavors,

he should thoroughly know the associated skillful means, should inquire of those who are skilled in such matters, and should rid himself of arrogance.

As for "dharmas assisting acquisition of the first ground," these include such factors as faith, moral virtue, learning, relinquishing, vigor, mindfulness, and wisdom. It is dharmas of this sort along with the other dharmas that accord with the first ground that constitute what is meant here by "assisting dharmas." "Dharmas running counter [to acquisition of the ground]" include disbelief, breaking of precepts, having but little learning, covetousness, indolence, chaotic thoughts, absence of wisdom, and any other dharmas that fail to accord with the first ground and do not assist its acquisition. As for "dharmas able to destroy the ground," these include any that might cause one to retreat from and abandon cultivation of this ground, any that might obstruct it, and any that might cause it to not manifest. These would be comparable in their effect to the utter destruction of the myriad things that occurs at the very end of the kalpa.

What are the dharmas said to have the ability to rob one of the resolve to attain bodhi? This is a matter that has already been explained [earlier in this text].

As for "dharmas able to give rise to the ground," this refers to those that are able to bring forth the first ground and those that are able to bring 161

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about successful establishment in the first ground. These are the dharmas preventing one from being robbed of the resolve to realize bodhi. These were explained earlier as well.

The meanings of "characteristic features," "acquisition of fruition," and "the aspects of the ground" were explained above.

As for "dharmas facilitating purification," if one uses these dharmas, one will be able to purify the first ground. As previously explained,146 they are as follows:

The bodhisattva who abides on the first ground

has much that he is able to endure.

He is not fond of struggle or disputation,

and, for the most part, his mind is joyous and pleased. He always delights in purity.

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

and, for the most part, practices these seven things. It is by resort to dharmas such as these seven that one is able to purify the first ground.

"Advancing from one ground to another" refers for example to when one advances from the first ground to the second ground, and from the second ground to the third ground. So too it is with the rest [of the grounds]. [That one is able to proceed] from the first ground to the second ground is due to acquiring ten types of mind including refraining from deviousness, and so forth. [And that one is able to proceed] from the second ground to the third ground is due to acquiring the ten types of mind through which one acquires resolute faith, and so forth. It is due to acquiring just such various sorts of mind and various types of dharmas that one is then able to advance from one ground to the next ground.

As for "things that increase as one abides on each ground," this includes for example the fact that the first ground is characterized by much cultivation of the perfection of giving (dāna-pāramitā), the second ground is characterized by much cultivation of the perfection of moral virtue (śīla-pāramitā) and an increase in the strength of faith and other such dharmas, and the 162

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third ground is characterized by much cultivation of abundant learning and increasing strength in giving, moral virtue, faith, and other such dharmas. The same process occurs on each of the other grounds as well. Regarding "factors through which no one can cause one's retreat," this refers to the capacity that develops as one dwells on this ground through which no śramaṇa or brahman, and no celestial māra, Brahmā, or anyone else in the world can possibly cause one to turn back from it. Why [can't they cause one to turn back]? It is because one has gained the power of great meritorious qualities, because one has deeply penetrated to the very bottom of the nature of all dharmas, and because one has developed great resolute faith. As for "from the point where the bodhisattva [begins to] purify the grounds to the point he reaches the ground of the countlessly many buddhas," this refers to the fact that, if the bodhisattva finishes the complete purification of all the grounds, he will then succeed in reaching the Buddha ground. "When engaged in all of these endeavors," in every case, "he should thoroughly know the associated skillful means."

Regarding "inquiring of those who are skilled in such matters," it is on the basis of having completely perfected one's cultivation of right Dharma that one qualifies as "one who is skilled in such matters." As for what is meant here by "right Dharma," in summary, this refers to: First, faith;

Second, vigor;

Third, mindfulness;

Fourth, meditative concentration;

Fifth, wisdom;

Sixth, moral virtue in body, speech, and mind; and

Seventh, freedom from greed, hatred, and delusion.

Regarding "ridding himself of arrogance," when one regards oneself as superior to those who truly are superior, this is known as "great arrogance." When one regards oneself as superior to those who are one's equals and thus elevates oneself in one's own mind, this is what is known as "arrogance." When, with regard to those compared to whom one is in fact vastly inferior one instead regards oneself as being only slightly inferior, this is what is known as "arrogance even in inferiority."

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Question: You have stated that one should come to thoroughly know the skillful means associated with all of these dharmas. Assuming that one does gain all of these skillful means, of what use are they? Response:

If the bodhisattva thoroughly knows with regard to all the grounds their characteristic features and their acquisition, so long as he has not yet attained buddhahood, he will never turn back from the first ground. "Characteristic features" refers to the seven [above-listed] dharmas that assist advancement through the grounds. "Acquisition" refers to [avoidance of] the eight [above-listed] dharmas that run counter to acquisition of the grounds.147 The eight dharmas that destroy cultivation are those one should not practice. If the bodhisattva thoroughly knows these dharmas, so long as he has not yet attained buddhahood, he will never turn back. Question: As for this bodhisattva who well knows all of these dharmas but will never retreat so long as he has not yet attained buddhahood, what sort of analogy would serve to describe his circumstance? Response:

It is as if there was a guide possessed of immense powers who knew well the characteristics of the good road and knew how best to get from this place to that place, knew what was appropriate when encountering a turn in the path, knew the provisions and implements to be taken on the trip, knew how they were all to be adequately prepared, knew how in the midst of that dangerous road one ensures that the group can remain safe and secure and succeed in reaching the great city,

being able all the while to cause everyone to escape calamities. [Success in this] would be because of this great guide, because of his being well able to know the path, 164

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because of his knowing well the changes in the terrain, and due to having completely prepared the provisions for the path. The bodhisattva thoroughly knows the path,

the good and bad aspects in this place and that place

so that he can himself cross beyond the dangers of samsara while also leading many other beings across,

thereby causing them to arrive at a safe and secure place in the city of unconditioned nirvana,

enabling them all to avoid the many anguishing calamities encountered within the wretched destinies.

The power of a bodhisattva's skillful means

is the result of his ability to thoroughly know the path. As for "the characteristics of the good road," this refers to knowing where there is abundant firewood, forage grasses, and water; knowing where there are no bandits, lions, wolves, tigers or any other sorts of fearsome beasts or venomous insects; knowing where it is neither too cold nor too hot; knowing where there are no fearsome mountains, crevasses, abysses, precipitous river gorges, hazardous ravines, deep thorny underbrush, jungles, or deep coves blocking the path; knowing where there are no steep ascents and plummeting descents; knowing where the path is level, straight, flat, direct in its connections, and having but few forks in the road; and knowing where it is wide, able to accommodate many people, and frequented by many travelers. It refers as well to knowing where traveling is not inordinately wearisome or exhausting, and to knowing where there is an abundance of flowers, fruit, and things one can eat. It is just such circumstances as these that define what is meant by "the characteristics of the best road." Whatever features are opposite to these characteristics are signs of a bad road. "This place" refers to a location where the band of travelers stops, eats, and rests. "That place" refers to a different place that is reached after departing from this place, or it may also refer to the different places passed through between two overnight stops. "Turn in the path" refers to where one sees that there is a fork in the path. As for [the path that] "reaches the great city," it is this path that should be traveled, whereas all other paths must be avoided. 165

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"Provisions" refers to supplies that are eaten along the road such as balls made of wheat and honey.

The "immense powers" [as possessed by this guide] refers to great strength, the possession of abundant resources in wealth, and a thorough understanding of the methods required to maintain order. "Adequate preparation" refers to gathering together an abundance of food and drink so that they will encounter no shortages.

"Safety" refers to ensuring that there will be no frightful experiences involving encounters with bandits.

"Security" refers to ensuring that there will be no sickness, intensely painful incidents, or ruinous calamities.

"Great city" refers here to being able to reach a great city accommodating a large population.

This great guide thoroughly understands all of the signs along the road and is himself personally free of any troublesome difficulties while also being well able to prevent the entire group from encountering any troublesome difficulties. This is a result of his thorough familiarity with the path. There are no encounters with intense cold or heat, hunger or thirst, bandits, fearsome beasts, poisonous insects, fearsome mountainous terrain, treacherous rivers, deep chasms, or other such calamities. And why is this? This is because he thoroughly knows all of the good and bad signs along the entire road.

This comparison is used as an analogy for one's progression through the Ground of Joyfulness and the rest of the ten grounds, for it is comparable to when someone who has embarked on a path refrains from resting and thereby becomes able to reach a great city. So too, the bodhisattva travels in this way through the ten grounds and thus succeeds in arriving at the Buddha Dharma's entry into the great city of nirvana.

This route is comparable to that good road along which there is an abundance of firewood, forage grasses, water, and such. As a consequence, the traveler does not encounter shortages in those things. "Forage grasses" refers to that situation wherein someone traveling by horse does so on a road where, because there are excellent fields of grass along the way, the horse's strength remains robust. The meritorious qualities associated with the path of the ten grounds are just like this.

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Because the four supreme bases [of meritorious qualities] consisting of truth, relinquishment, quiescence, and wisdom facilitate the arising of all the meritorious qualities, they are analogous here to those forage grasses. How is this so? If a person esteems truthfulness in his endeavors, then he delights in speaking in a manner that accords with the truth. One should draw close to those who speak the truth. One sees that truthfulness is beneficial and thus delights in according with truth in his endeavors. Hence he deeply abhors false speech, renounces false speech, sees the faults inherent in false speech, and does not wish to even hear it. Due to causes and conditions such as these, one acquires the supreme basis of truthfulness. The other three supreme bases [of meritorious qualities] consisting of relinquishment and the rest should be similarly understood.

Just as, in traveling that good road, in order to reach the great city, it is essential that the elephants, horses, cattle, donkeys, and such obtain foraging grass through which they are provided with strength, so too it is that the bases of truthfulness, relinquishment, quiescence, and wisdom enable one to reach the Buddha Dharma's entry into the great city of nirvana. "Firewood" is analogous here to the wisdom associated with extensive learning, [the wisdom associated with] contemplation, and [the wisdom associated with] cultivation by which one is able to perfect the works of great wisdom. Just as firewood is able to cause a fire to burn and also cause it to become fiercely intense, so too is the wisdom of learning, contemplation, and cultivation able to produce the great wisdom that one is then able to cause to grow. In just the same manner as fire is able to burn, is able to cook, and is able to provide illumination, so too is the fire of wisdom able to burn up the afflictions, ripen one's roots of goodness, and illuminate the four truths of the āryas. Just as fire is analogous to wisdom, firewood is analogous to the various dharmas that are capable of generating wisdom. "Abundant water" refers to there being numerous flowing rivers and canals one can freely use to satisfy everyone's needs in a way that mere springs, wells, and ponds could not sufficiently serve.

Then again "abundant water" is analogous to when people board boats and then follow the current until they reach a great city. The water contained in wells, springs, reservoirs, and ponds is simply unable to serve in this capacity. As stated in the sutras:

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Faith serves as the great river and merit serves as its banks. Just as a river is able to relieve heat, quench thirst, rinse away filth, and produce power [for waterwheels and such], faith in good dharmas is similarly able to extinguish the fire of the three poisons, rinse away the filth of the three types of bad actions, quench the thirst associated with the three realms of existence, and contribute power to good dharmas undertaken for the sake of nirvana.

Just as that good road has an abundance of roots and medicinal herbs along its course by which the traveler will not encounter shortages of those things, so too it is with the path of the ten grounds.

In this case, "roots" signifies whatever is cherished by [virtue of] one's resolute intentions. Just as when roots are established, sprouts, a trunk, branches, leaves, and an abundance of fruit grow forth, so too, when one's resolute intentions cherish the path, they then bring about the growth of right recollective mindfulness, great vows, and the other meritorious qualities. "Medicinal herbs" here signifies the pāramitās. Just as the medicinal herbs are able to extinguish all manner of toxins, the medicinal herbs of the pāramitās are able in this same manner to extinguish the poisons of greed, hatred, and delusion and do away with the sickness associated with the afflictions.

[When one possesses these pāramitās] it is analogous to when one travels a good road and makes sure not to lose his passport.148 He is then able to travel safely along the road.149 Just as when a traveler who has not lost his passport is able to go wherever he wishes without being obstructed by anyone, so too, on the path of the ten grounds, so long as one does not lose his passport, the roots of goodness gathered while ascending through the grounds are able to freely assist the increase and growth of the roots of goodness that one currently possesses.

One is then also able to teach those beings who presently abide in the paths of śrāvaka disciples, pratyekabuddhas, and devas of the desire realm and form realm, thereby influencing them to abide in the path to buddhahood. Then, no matter whether it be Māra or some proponent of a non-Buddhist tradition, one cannot be interfered with or disturbed by anyone. This is what is meant by "not losing one's passport."

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Just as that good road is free of mosquitoes, horseflies, and the various sorts of poisonous insects, the path of the ten grounds is free of the sounds of sorrow, worry, weeping, and crying. Just as that good road is free of difficulties wrought by bandits, so too is the path of the ten grounds free of the five hindrances' gang of evil thieves. This is just as described by the Buddha when he told the bhikṣus, "The thieves in this village are the so-called "five hindrances."150 Just as thieves start by stealing peoples' possessions but then later move on to murder, so too it is with the thieves of the five hindrances. They start by stealing one's roots of goodness, but then later cut off the life of one's wisdom with the result that one falls into negligence and finally dies. Just as that road is free of lions, tigers, wolves, and the various other sorts of fearsome beasts, so too is the path of the ten grounds free of hatred, anger, fighting, and disputation. Just as lions and the other sorts of fearsome beasts enjoy tormenting and harming other beings, so too do hatred, anger, and such arise in order to afflict others in this same way. Just as those fearsome beasts eat flesh and drink blood, so too do hatred, hostility, and such consume the flesh of the wisdom that arises from abundant learning. And so too do they drink the blood of the wisdom that arises from cultivation and the other [forms of wisdom]151 in this same manner.

And just as that good road is free of terribly extreme cold and heat, so too, because on the path of the ten grounds one does not fall into the hells of cold and ice, it is free of terribly extreme cold. And because one does not fall into the hot hells, it is free of terribly extreme heat. Just as that good road is free of deep chasms and other such difficulties, so too is the path of the ten grounds free of the difficulties inherent in the ascetic practices of the non-Buddhist traditions such as: Coating the body with ashes;

Plunging into ice;

Pulling out one's hair;

Bathing three times each day;

Standing on one foot;

Eating one meal the first day, then one meal every two days, and so forth until one goes a month on only one meal;

Taking a lifelong vow of silence;

Always holding up one arm;

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Always practicing endurance by subjecting one's body to the five kinds of fire;

Lying down on beds of nails:

Plunging into fire;

Plunging into water;

Throwing oneself off of high cliffs;

Burning one's body by standing in a deep cauldron of cattle excrement; Going straight off in one direction without avoiding any difficulties one might encounter;

Always wearing wet clothes;

Lying down in water;

Or subjecting oneself to any of the other sorts of physical or mental sufferings.

None of these lead to right wisdom. Because [the path of the ten grounds] is free of such things, it is said to be free of difficulties. Just as that road is free of deviating pathways, so too it is with the path of the ten grounds. It is because it is free of evil actions of body, mouth, or mind that it is said to be free of deviating pathways. Just as that road is free of thorny underbrush, so too it is with the path of the ten grounds. It is because it is free of the thorny underbrush of karmic obstacles that it is said to be free of thorny underbrush. Just as when thorns pierce one's feet, one is then prevented from traveling along that road, so too, the thorny underbrush of karmic obstacles impede one's ability to practice the Dharma of the Buddha and thus reach nirvana.

Just as that road is straight and direct, so too it is with the path of the ten grounds. It is because it is free of any ingratiating flattery, deviousness, cheating, or deception that it is said to be straight and direct. Just as that road has but few forks in it, so too it is with the path of the ten grounds, for it has but few variant paths. How is this so? Those who have set out along the path of the Great Vehicle travel but little on the pathways of śrāvaka disciples and pratyekabuddhas. Hence there is but little involvement with variant paths. Where there may be cases in which a bodhisattva travels along in the path of those two vehicles, one should realize that he has not yet established himself on the grounds of a bodhisattva. Because 170

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he has not yet entered the right and fixed position,152 he engages in those peripheral practices.

Just as that good path is free of jungles that obstruct the way, so too it is with the path of the ten grounds. It is free of the jungles of evils associated with the five objects of desire.

Question: Why did you not just state that it is free of all jungles associated with the five objects of desire, but instead only stated that it is free of the jungles of "evils" [associated with the five objects of desire]? Response: For one who has set out in the Great Vehicle, the causes and conditions of one's merit conduce to possession of the foremost objects of the five desires. Consequently one cannot say that they are utterly nonexistent. It is just that those associated with evil are nonexistent. Moreover, in the case of a deep jungle, it is difficult to enter, difficult to pass through, and possessed of a multitude of difficult obstructions. The objects of the five desires as encountered by the bodhisattva are not of this sort. He is not like the foolish common person who creates all manner of transgressions in association with the objects of the five desires. Because this is the case, it was only stated here that [the path of the ten grounds] is free of [such evil] jungles.

Just as that road is wide, accommodating of many people, and not conducive to mutual interference, so too is the path of the ten grounds able to accommodate many people, for the countless hundreds of thousands of myriads of koṭis of beings could all bring forth the resolve to embark upon this unsurpassable path and there would still be no mutual interference among these hundreds of thousands of myriads of koṭis of beings. In fact, all beings could bring forth the resolve to attain anuttarāsamyaksaṃbodhi and they could all still travel together along this path and there would still be no mutual interference.

Just as that road is one along which many people travel, so too it is with the path of the ten grounds. When they were still cultivating the bodhisattva path, past and present buddhas as numerous as the sands of the Ganges all traveled along this path.

Just as that good road admits of travel without weariness or exhaustion, so too it is with the path of the ten grounds, for this path is associated with 171

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abundant bliss produced through cause and effect. For instance, bliss is enjoyed when one is often born into the realms of humans and devas and then enjoys one's karmic rewards there. Because [the practitioner] delights in the abandonment of desire, he then experiences joy and bliss, the bliss of dhyāna concentration, the bliss that is free of joy, and the bliss experienced in abiding in this present moment. Because one acquires these various sorts of bliss, one is free of weariness or exhaustion.

Just as that path has along its course an abundance of flowers, fruit, and roots, so too does the path of the ten grounds also possess an abundance of roots, flowers, and fruit. "Roots" refers here to the three types of good roots. "Flowers" refers to the flowers of the seven limbs of bodhi. This is as stated in the sutras where it says, "The seven types of flowers are the seven limbs of bodhi." "Fruit" refers to the four fruits of the śramaṇa. Because one is free of any of these faults that would obstruct the attainment of meritorious qualities as one courses along this good path, one is said to have abandoned evil.

Just as that guide knows with respect to that road that one should stop and eat here, that one should spend the night here, and that one should then stop for the night there, so too it is with a bodhisattva as he travels through the ten grounds wherein he knows in which place one may stop for the night and knows in which place one may eat.

"Where one may stop for the night" refers to those places where buddhas of the present now dwell. "Where one may eat" refers to where one can cultivate the practice of good dharmas.

Just as eating is able to benefit all of one's faculties and also assists the fulfillment of one's life span, so too it is with good dharmas. They are able to increase faith and the rest of those faculties153 while also assisting the fulfillment of one's wisdom life.

"Spending the night in another place" is a reference to going from the dwelling place of that buddha to the dwelling place of yet another buddha. Also, one may interpret "another place" as signifying the places in between this buddha's land and that buddha's land.

"Knowing well where to make a turn in the road" refers for example to when a guide recognizes that a road has become unsafe and so then takes a turn. So too it is with a bodhisattva. He knows that this particular path takes 172

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one into the realm of the śrāvaka disciples, that this other path takes one into the realm of the pratyekabuddhas, and that this other path takes one to the realization of buddhahood. Having realized this, he relinquishes the paths of śrāvaka disciples and pratyekabuddhas and thenceforth travels solely along the path to buddhahood.

Just as that good road has much to eat and drink along the way, so too the path of the ten grounds provides sustenance through the abundant practice of giving, moral virtue, and cultivation of the dhyāna concentrations. Just as that guide has great power because he has abundant wealth and is well able to use the means for maintaining order, so too does the bodhisattva also have great power because he has wealth and the means for maintaining order. "Wealth" here refers to the seven kinds of wealth, namely: faith, [adherence to] moral precepts, a sense of shame, a dread of blame, relinquishing, learning, and wisdom.

"Means for maintaining order" refers to the ability to defeat all challenges from any māra or from any of the various sorts of śramaṇas, brahmans, or non-Buddhist treatise masters. This is what is meant by "awesome strength." Just as that great city is deemed to be safe and secure because it is free of bandits, pestilence, the causes of violent death, and the many different sorts of distress, so too is the great city of nirvana deemed to be safe and secure; this because it is free of māras, non-Buddhists, the contaminants, greed, hatred, neglectfulness, death, sorrow, grief, suffering, anguish, and lamentation. Just as that great city, because it has an abundance of food and drink, is deemed to be bountiful, so too is the city of nirvana deemed to be bountiful because it has an abundance of deep dhyāna absorptions, liberations, and samādhis.

Just as that great city, because it is able to accommodate many people, is said therefore to be a great city, so too is the city of nirvana deemed to be great because it is able to accommodate many beings. If one could cause all beings to enter the nirvana without residue through their nonacceptance of any dharmas [as inherently existent], the nature of nirvana would still neither increase nor decrease.

Just as that guide is deemed to be a guide because he is able to lead many groups of people to safety and security by showing them the good road, so 173

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too is a bodhisattva also deemed to be a great guide, for he is able to lead forth beings, showing them the Dharma of the Buddha, showing them nirvana, and guiding them out from the hazardous road of samsara so that they successfully reach nirvana.

And just as that guide, because he so well knows the signs all along that road, is able to ensure that he himself as well as the rest of his group do not encounter any calamities, so too it is with the bodhisattva. Because he himself does not course in desire, ill will, or the other hindrances; because he does not practice bad ascetic practices; because he does not fall into the deep pit of aging and death; and because he also does not fall into the hot hells, the cold hells, or the realms of the hungry ghosts, he is deemed to be one who does not encounter calamities himself while ensuring that his followers do not encounter calamities, either.

It is for these reasons that the verse says that it is due to knowing well the signs along the path that [the guide] does not encounter any calamities himself, nor do any of the others encounter calamities, either. 174