Major Expositions
KGSS II:13-15
[Passages
from the Masters: Nagarjuna]
13
The Commentary on the Ten Bodhisattva Stages states:
Some declare that the samadhi called "all Buddhas' presence"
and great compassion are the "home of the Buddhas." All
Tathagatas are born from them. Of the two, the samadhi of all Buddhas'
presence is the father and great compassion is the mother. It is
also said that the samadhi of all Buddhas' presence is the father
and insight into the non-origination of all existence is the mother.
In Aid to Enlightenment it is stated:
The samadhi of all Buddhas' presence is the father;
Great compassion and non-origination are the mother:
All the Tathagatas
Are born from these two.
Since the home is free of all fault, it is possessed of purity.
"Purity" refers to the six paramitas and the four abodes
of virtue. Skillful means and prajnaparamita are the superb wisdom.
The samadhi of all Buddhas' presence, great compassion, and the
insights -these are pure and altogether free of fault. Hence the
home is said to be pure. Because the bodhisattvas make these their
home, it is completely without fault.
Turning from the paths of the world, they enter the highest, supra-mundane
path: the paths of the world are the paths traveled by foolish beings.
Turn from means to abandon. The paths of foolish beings do not ultimately
lead to nirvana, but ceaselessly come and go in birth-and-death;
hence they are called "paths of foolish beings." Supra-mundane
path refers to the way by which one is able to go out from the three
realms; hence it is called the "supra-mundane path." It
is highest because it is excellent. Enter means to practice this
way truly. With such a mind one enters the first stage; it is called
"the stage of joy."
Question: Why is the first stage called "joy"?
Answer: Like the person of the first fruit,
Who will ultimately reach nirvana
Bodhisattvas who attain this stage
Always greatly rejoice in their hearts.
Within them the seed of all Buddha-tathagatas
Naturally increases and grows;
Hence, such a person
Is called good and wise
Like the person of the first fruit: that is, like persons who gain
the stage of srota-apanna. For them, the gates to the three evil
courses are decisively closed off. They see the dharma, attain the
dharma, and abide in the firm dharma, from which they can never
be moved, and thus they ultimately reach nirvana. They eliminate
the blind passions that are to be eliminated by insight into true
reality; hence they greatly rejoice in their hearts. Even though
they may give themselves to sleep and sloth, still they will never
be subject to further samsaric existence for a twenty-ninth time.
Split a hair into a hundred strands, and with a single strand draw
up water from the broad ocean. The amount of suffering already extinguished
at the first stage is like two or three drops drawn thus, while
the waters of the vast ocean represent the amount yet remaining
to be extinguished. The mind equal to those two or three drops greatly
rejoices. The case of the bodhisattva is like this.
To have reached the first stage is called being born into the home
of the Tathagatas. Persons born into this home receive the offerings
and the homage of all devas, nagas, yaksas, gandharvas,...sravakas,
and pratyekabuddhas. Why? Because the home is free of all fault,
and for this reason the bodhisattvas have turned from worldly paths
and entered the supra-mundane path. With only joyful reverence for
the Buddhas, they attain the four abodes of virtue and receive the
recompense of performing the six paramitas. Nourished by the rich
taste of this, the seed of all Buddhas [within them] is never severed;
hence they greatly rejoice in their hearts. The remaining suffering
that the bodhisattvas will experience seems but two or three drops
of water. Although they must pass through a hundred thousand kotis
of kalpas in attaining the supreme, perfect enlightenment, the remaining
suffering seems like two or three drops when compared with the suffering
they have gone through in birth-and-death since the beginningless
past, though in fact the suffering to be eliminated is like the
water of the vast ocean. Therefore this stage is called "joy."
Question: Bodhisattvas in this first stage of joy are called "those
who greatly rejoice." Since the attainment of many virtues
occurs here, joy is taken to be the name of this stage. [In this
stage] they should rejoice in the dharma. What is there that brings
joy?
Answer: To think constantly on the Buddhas
And on the great faculties of the Buddhas
Is the rare practice of the definitely settled;
Hence, one greatly rejoices.
Because of such causal sources of joy, the bodhisattvas in the
first stage greatly rejoice in their hearts.
Think on the Buddhas means to think on the Buddhas of the past
such as Dipamkara, the Buddhas of the present such as Amida, and
the Buddhas of the future such as Maitreya. When they think constantly
on the Buddhas, the world-honored ones, it is as though the Buddhas
were actually before their eyes. The Buddhas are foremost among
beings of the three realms, excelled by none; hence the bodhisattvas
greatly rejoice.
Think on the great faculties of the Buddhas: briefly stated, there
are forty faculties possessed exclusively by Buddhas. First, their
ability to fly freely accords with their own will. Second, their
ability to transform themselves freely is unlimited. Third, their
ability to hear freely is without impediment. Fourth, they have
incalculable means by which they freely know the minds of all sentient
beings...
Concerning the phrase, Bodhisattvas who think on definite settlement:
when bodhisattvas have received a prediction of their attainment
of supreme enlightenment, they enter the stage of the dharma and
realize insight into non-origination. An army of millions of kotis
of maras cannot defeat or confuse them. Attaining the mind of great
compassion, they fulfill the acts of a great being.... Such are
those called "bodhisattvas who think on definite settlement."
Think on the rare practice means to think on the highest, rare
practice of the definitely settled bodhisattva. To think on it causes
one to rejoice in one's heart. This practice is beyond the capability
of all ordinary beings, and no sravaka or pratyekabuddha is able
to perform it. It reveals the unhindered emancipation of the Buddha-dharma,
and also the wisdom of the all-knowing one. Further, since one thinks
on all the practices performed in the ten stages, one is said to
"greatly rejoice in one's heart." Therefore, the first
stage attained by bodhisattvas is called "joy."
Question: There are ordinary beings who have yet to awaken the
aspiration for supreme enlightenment, and those who awaken the mind
of enlightenment but have not yet attained the stage of joy. Such
people may also experience joy when thinking on the Buddhas and
the great faculties of the Buddhas, or on the definitely settled
bodhisattvas and their rare practice. How does the joy of a bodhisattva
who has attained the first stage differ from the joy of such people?
Answer: If bodhisattvas attain the first stage,
They will greatly rejoice in their hearts;
They will think, "I also am definitely to obtain
The immeasurable virtues of the Buddhas."
The definitely settled bodhisattvas who attain the first stage,
in thinking on the Buddhas, see that the Buddhas possess immeasurable
virtues, and they consider, "I will indeed unfailingly attain
the same thing." This is because they reflect, "I have
already attained this first stage and thus joined those who are
definitely settled." This thought does not occur to the others.
Because of it, the bodhisattvas of the first stage greatly rejoice.
This is not the case with the others. How is it so? Although others
may think on the Buddhas, they are incapable of having the thought,
"I will indeed unfailingly attain Buddhahood." Take, for
example, the case of the cakravartin prince. He is born into the
house of the cakravartin king and possesses the marks of the cakravartin
king. Thinking of the virtues and nobility of the cakravartin kings
of the past, he considers, "Now I also have these marks, and
I will indeed attain that wealth and nobility," and he rejoices
greatly in his heart. If he lacked the marks of the cakravartin
king, he would not have such joy. Likewise, when the definitely
settled bodhisattvas think on the Buddhas, on their great virtues,
and on their nobility of deportment, they reflect, "I have
these marks and will indeed unfailingly attain Buddhahood,"
and they greatly rejoice. This does not take place with the others.
The mind [definitely] settled refers to the mind that, penetrating
deeply into the Buddha-dharma, is never shaken.
14 Further
it states:
What does it mean that the power of entrusting becomes dominant?
When one accepts firmly what one hears and sees and does not doubt,
it is said that the power of entrusting has become "dominant."
It is also described as "excellent."
Question: There are two ways of being dominant: in abundance and
in excellence. Which does the present explanation refer to?
Answer: It refers to both. Since the bodhisattvas obtain a taste
of all virtues when they enter the first stage, the power of entrusting
becomes increasingly dominant. With this power of entrusting, they
fathom the depth and excellence of the immeasurable virtues of the
Buddhas, and profoundly entrust themselves to and accept them. Hence,
this mind of entrusting is both abundant and excellent.
When they deeply practice great compassion, pity for sentient beings
penetrates their bones and marrow; hence, "deeply." Since
they seek the enlightenment of the Buddha for the sake of all sentient
beings, the word "great" is used. The compassionate heart
constantly seeks to benefit beings and to bring them tranquility.
There are three kinds of compassion...
15
Further it states:
In the Buddha's teaching there are countless gates. Just as there
are difficult and easy among the paths of this world - for journeying
overland is full of hardship while sailing on board of a boat is
pleasant - so it is with the paths of bodhisattvas. Some engage
in rigorous practice and endeavor; others quickly reach the stage
of non-retrogression through the easy practice of entrusting as
the means [for attaining it]...
If a person desires quickly to attain
The stage of non-retrogression,
He or she should, with a reverent heart,
Say the Name, holding steadfast to it.
If bodhisattvas desire to realize the supreme, perfect enlightenment
through attaining the stage of non-retrogression while in their
present existence, they should think on the Buddhas of the ten quarters.
The saying of the Name is taught thus in "Chapter on Non-retrogression"
of the Sutra of the Questions of the Lad Ratnacandra:...
In the west is the Good Land;
The Buddha there is named Immeasurable Light.
The Buddha's bodily radiance and wisdom are luminous,
Shining everywhere without limit.
Those who hear the Buddha's Name
Immediately attain the stage of non-retrogression...
Countless kalpas in the past,
There was a Buddha named Ocean of Virtue,
Under whose guidance the Buddhas of the present
All established their vows.
The Buddha's life is without measure,
And light unbounded;
The Buddha's land is exceedingly pure.
If one hears the Name, one definitely attains Buddhahood...
Question: When persons simply hear the names of these ten Buddhas,
hold steadfast to them, and keep them in their hearts, they immediately
attain non-retrogression [in progress] toward the supreme, perfect
enlightenment. Does one also attain non-retrogression with the names
of other Buddhas and bodhisattvas?
Answer: It is thus,
When, saying their names, one thinks single-heartedly
On Amida, the other Buddhas,
And the great bodhisattvas,
One attains the stage of non-retrogression.
One should revere and pay homage to Amida and the other Buddhas
and say their names. I will now expound in detail the Buddha of
immeasurable life.
There is Lokesvararaja Buddha (and the other Buddhas). These world-honored
Buddhas at present in the pure realms of the ten quarters all say
the Name of Amida Buddha and are mindful of the Primal Vow, which
states:
If persons think on me and say my Name, spontaneously taking refuge
in me, immediately they enter the stage of the definitely settled
and will realize the supreme, perfect enlightenment.
Hence you should constantly be mindful of Amida. I offer praise
in a gatha:
O Buddha, the wisdom of immeasurable light,
Whose body is like a mountain of pure gold,
I now in body, speech, and thought,
Place hands together and bow my head in worship!...
Those who think on Amida Buddha's
Immeasurable power and virtues
Immediately enter the stage of the definitely settled;
For this reason I constantly think on Amida...
If persons aspire to attain Buddhahood
And think on Amida in their hearts,
At that moment the Buddha will appear before them;
For this reason I take refuge
In the power of that Buddha's Primal Vow.
The bodhisattvas throughout the ten quarters also
Go to Amida's land to make offerings and hear the dharma;
For this reason I bow my head to Amida...
When persons doubt as they plant roots of good,
The lotus [in which they gain birth] will not open;
But for those whose shinjin is pure,
The flower opens, and immediately they see the Buddha.
The Buddhas of the present throughout the ten quarters,
Each in their own way,
Praise the virtues of that Buddha;
For this reason, I now take refuge and worship...
Carried on the ship of the Eightfold Path,
One crosses the ocean difficult to cross.
One crosses oneself, and also ferries others across;
For this reason I worship Amida, the one freely working.
Even were all Buddhas to praise Amida's virtues
For kalpas beyond reckoning,
They still would fail to exhaust them;
For this reason I take refuge in the one of purity.
Now, in this way, I extol
Amida's immeasurable virtues;
Through the merit of this praise,
May the Buddha constantly think of me.
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