Seven Marks, Seven Fears, Twenty-Seven Dharmas

Question: What are the marks of a bodhisattva who has attained the first ground?

Answer: "The bodhisattva upon the first ground is able to bear and endure much; does not delight in dispute or contention; whose mind is filled with great joy and delight; who constantly delights in purity; whose compassionate mind pities sentient beings; who is free of any mind of anger — these seven matters are practiced extensively."

Should a bodhisattva attain the first ground, these very seven marks are present at once. "Able to bear and endure": able to undertake difficult tasks and cultivate immeasurable roots of merit and goodness, coming and going through birth and death across immeasurable kalpas as numerous as the sands of the Ganges, teaching with a firm mind even evil sentient beings difficult to transform, their mind never regressing or sinking — because they are able to bear and endure matters such as these, this is called forbearance.

"Free of dispute": though able to accomplish great undertakings, they do not contend or compete with others, nor turn against them.

"Joy": able to cause the body to become gentle and supple, and the mind to attain peace and security.

"Delight": within the dharmas that grow ever more sublime, the mind attains a leaping delight.

"Purity": departed from every affliction, defilement, and turbidity. Some say: faith and understanding are called purity. Some say: firm and unshakeable faith is called purity — this pure mind holds toward the Three Jewels of Buddha, Dharma, and Saṅgha, toward the noble truths of suffering, its arising, its cessation, and the path, toward the six pāramitās, toward the bodhisattva's ten grounds, and toward the dharmas of emptiness, signlessness, and wishlessness. To speak in brief: toward every profound sūtra, toward the bodhisattvas, and toward every dharma of the Buddha that they practice, the mind's own faith is entirely pure throughout.

"Compassion": to pity and rescue sentient beings — this compassion gradually grows and increases until it becomes great compassion. Some say: when present within the bodhisattva's own mind, it is called compassion; when it extends to sentient beings, it is called great compassion. Great compassion arises from ten causes and conditions, as is expounded at length within the third ground.

"Free of anger": since this bodhisattva has not yet severed every fetter, it is said that, in practicing this wholesome mind, anger and resentment are merely diminished.

Thus, since this bodhisattva, upon the first ground, does not fear being overwhelmed, they are said to be able to bear and endure. Since they delight in tranquil cessation, they are said to be free of delight in dispute. Since they have attained great compassion in accordance with unsurpassed, perfect, complete awakening, their mind is said to be filled with great joy. Since they have departed from every affliction and defilement, their mind is constantly pure toward the Three Jewels and the bodhisattvas. Since their mind is at peace and free of any affliction, it is said to be filled with delight. Since they pity sentient beings profoundly, this is called compassion. Since their mind constantly delights in loving-kindness, they are said to be free of anger. This, then, is what is meant by the mark of a bodhisattva upon the first ground.

Question: Why does the verse not simply say that the bodhisattva upon the first ground possesses these seven matters, but instead says "extensively"?

Answer: Since this bodhisattva's own outflows are not yet exhausted, there may be times of indolence in which these matters are momentarily set aside or diminished; it is because they are practiced extensively, on the whole, that the verse says "extensively." Having already attained this Dharma upon the first ground, it grows and increases still further upon each of the grounds that follow.

Question: The bodhisattva upon the very first ground, the Ground of Joy, is said, while abiding upon this ground, to be filled with great joy — is this joy on account of the merit attained upon this ground itself, this ground's own dharma naturally giving rise to joy, or through what does this joy come about?

Answer: "Constantly mindful of the buddhas, and of the buddhas' own great Dharma, and of the certain and rare conduct of bodhisattvas — it is for this reason that this joy is so extensive."

It is through causes and conditions such as these that the bodhisattva's mind, upon the first ground, is filled with such extensive joy.

"Mindful of the buddhas": mindful of the buddhas of the past such as Dīpaṃkara, the buddhas of the present such as Amitābha, and the buddhas of the future such as Maitreya — constantly mindful of these World-Honored buddhas as though directly present before them, the very foremost throughout the three realms, unsurpassed by any — it is for this reason that this joy is so extensive.

"Mindful of the buddhas' own great Dharma": to speak briefly, this refers to the forty uncommon dharmas of the buddhas — first, mastery in flying through the air according to their own will; second, mastery in boundless transformation; third, mastery in unobstructed hearing; fourth, mastery in knowing the minds of every sentient being through immeasurable kinds of approach. Dharmas such as these will be expounded at length hereafter.

"Mindful of bodhisattvas of certainty": should a bodhisattva receive the prediction of unsurpassed, perfect, complete awakening, entering the very station of the Dharma and attaining the acceptance of the non-arising of all dharmas, such that not even ten million legions of māra's own host can disturb or confound them, having attained a mind of great compassion and accomplished the dharma of a great person, begrudging neither body nor life, diligently exerting themselves to attain awakening — this is what is meant by mindfulness of bodhisattvas of certainty.

"Mindful of rare conduct": to be mindful of the very foremost and rarest conduct of these bodhisattvas of certainty causes the mind to rejoice — conduct that no ordinary being whatsoever can equal, that no śrāvaka or pratyekabuddha is able to practice, opening and revealing the Buddhadharma's own unobstructed liberation and the wisdom of omniscience.

Further, being mindful of every dharma practiced throughout the ten grounds — this too is what is meant by the mind's own extensive joy. It is for this reason that the bodhisattva, upon entering the first ground, names it the Ground of Joy.

Question: There are ordinary beings who have not yet given rise to the aspiration for the unsurpassed path, or those who have given rise to it but have not yet attained the Ground of Joy; such a person, being mindful of the buddhas and the buddhas' own great Dharma, and mindful of bodhisattvas of certainty and their rare conduct, likewise attains joy — what, then, is the difference between this joy and the joy of a bodhisattva who has attained the first ground?

Answer: "The bodhisattva who has attained the first ground, their mind is filled with extensive joy; for the immeasurable merit of all buddhas, I too am certain to attain."

A bodhisattva of certainty who has attained the first ground, being mindful that the buddhas possess immeasurable merit, thinks: "I too am certain to attain matters such as these." And why is this so? Because, having attained this first ground, I have entered into the stage of certainty — no one else possesses this very mind. It is for this reason that the bodhisattva upon the first ground gives rise to such extensive joy, while others do not. And why is this so? Others, though mindful of the buddhas, are unable to give rise to this very thought: "I am certain to become a buddha."

It is just as the son of a wheel-turning sage-king, born into the household of such a king and possessing the very mark of a wheel-turning sage-king, is mindful of the merit and nobility of wheel-turning kings of the past, and thinks: "I too now possess this very mark, and I too shall attain this wealth and nobility" — his mind is filled with great joy; but one who lacks the mark of a wheel-turning sage-king possesses no such joy.

A bodhisattva of certainty, mindful of the buddhas and of the buddhas' own great merit, majestic bearing, and nobility, thinks: "I possess this very mark, and I am certain to become a buddha" — and their mind is filled with great joy; no one else possesses this. One whose mind has attained certainty has penetrated deeply into the Buddhadharma, a mind that cannot be shaken.

Furthermore, the bodhisattva upon the first ground, when mindful of the buddhas, reflects in this way: "I too, before long, shall become one who benefits every world, and, mindful of the Buddhadharma, I too shall attain a body adorned with the excellent marks, accomplishing the buddhas' own uncommon dharmas, and shall expound the Dharma according to the roots of goodness each sentient being has planted and the strength of their own mind.

"And, having already tasted the flavor of this wholesome Dharma, before long I too shall roam through every spiritual power, just as a bodhisattva of certainty does.

"And, mindful of the path a bodhisattva of certainty practices — a path the entire world cannot bring itself to believe — I too shall practice it." Having reflected in this way, their mind is filled with extensive joy; no one else possesses this. And why is this so? Because this bodhisattva, having entered the first ground, their mind's own vow is resolute and unmoving, seeking what ought to be sought. It is just as what a musk elephant alone can accomplish, only a musk elephant is able to accomplish — no other beast is capable of it.

This is why what you have said is simply not so.

Furthermore, the bodhisattva, having attained the first ground, is free of every fear — it is for this reason that their mind is filled with such extensive joy. Were fear still present, the mind could not be joyful.

Question: Of what fears, then, is the bodhisattva free?

Answer: "Free of the fear of not surviving; the fear of death, and the fear of the evil destinies; the fear of a majestic assembly; the fear of a bad reputation and reproach; the fear of imprisonment and shackles; the fear of torture and execution. Since there is no self and nothing belonging to a self, how could any of these fears remain?"

Question: Why does the bodhisattva, abiding upon the first ground, have no fear of not surviving?

Answer: Because of their great majestic virtue; because of their capacity to bear and endure; because of their great wisdom; and because they know how to be satisfied. They reflect: "I have cultivated much merit and virtue; for one possessed of merit, clothing, food, and every necessity arrive of their own accord. It is just as the great persons at the very beginning of the kalpa, whom the assembled ministers, officers, and people entreated to become their king. But one of scant merit, though born into a royal household, must labor by their own bodily strength — even clothing and food would not suffice for them, let alone an entire realm!" The bodhisattva reflects: "I have cultivated much merit; just as the king at the beginning of the kalpa ascended his throne of his own accord, I too am thus, and I too shall attain matters such as these — I ought not, then, to harbor any fear of not surviving."

Furthermore, even a person of scant merit, possessing the capacity to bear and endure, and diligently cultivating skillful means, is able to bring forth clothing and food. As the sūtra states: "Wealth is obtained through three causes and conditions: first, one's own effort within this present life; second, another's power giving it to one; third, the causes and conditions of one's own merit." Since I am able to bear and endure matters difficult to accomplish, and since I too possess the power of skillful means within this present life, I ought not to harbor any fear of not surviving.

A person of wisdom, exerting even the slightest skillful means, is able to sustain their own life. The very portion of wisdom capable of seeking the buddha-path I already possess now; it is through the keenness of this wisdom that I am able to sustain my own life — I ought not, then, to harbor any fear of not surviving.

Furthermore, the bodhisattva reflects: "I dwell within this world, and this world holds gain and loss, disgrace and honor, praise and blame, suffering and joy — these eight matters. How could I ever be entirely without them?" One ought not, then, to harbor a fear of not surviving simply because one might not obtain these things.

Furthermore, this bodhisattva, knowing contentment, remains at peace with whatever is received, be it fine or coarse, beautiful or ugly — they ought not, then, to harbor any fear of not surviving. But one who does not know contentment, even were they to obtain wealth sufficient to fill the entire world, their mind would still remain unsatisfied. As the verse says: "Should there be one who is poor and destitute, they seek only clothing and food; having obtained clothing and food, they then seek finer things still; having obtained these finer things, they then seek nobility; having obtained this nobility, they seek to rule over every land; and even were they to obtain rule over every land, they would then seek to become a king among the devas themselves. One who craves in this world can never be satisfied by wealth alone."

But one who knows contentment, obtaining even slight wealth, is able to accomplish their own benefit in this present life and in lives to come. This bodhisattva, delighting in giving and possessing wisdom in full measure, is thereby well able to give rise to the root of goodness that is freedom from greed. But should one take no delight in giving, or commit manifold evils, then, through the causes and conditions of stinginess, greed, and delusion, the unwholesome root of stinginess and greed is increased still further. The dharma of insatiability itself belongs to stinginess and greed. It is for this reason that the bodhisattva, giving rise extensively to the root of goodness that is freedom from greed, thereby knows contentment; and knowing contentment, is free of any fear of not surviving.

Furthermore, as for "free of the fear of death": because they have cultivated much merit; because they are mindful, moment by moment, of death; because death cannot be escaped; because, since beginningless time, they have grown accustomed to receiving this very fate of death; and because they have cultivated emptiness extensively — the bodhisattva reflects: "Should a person fail to cultivate merit, they fear death, dreading their own fall into an evil destiny in a life to come. But I have gathered much merit, and at death I shall be reborn instead into a superior place — I ought not, then, to fear death." As the verse says: "Await death as one would a beloved guest; depart as one would arrive at a great gathering; having gathered much merit, at the moment life is relinquished, there is no fear at all."

They further reflect: "'Death' names the cessation of the final moment of mind, according to whatever body has been received. If the cessation of mind is death, then, since the mind ceases moment by moment, every such moment ought equally to be death. Were one to fear death, then, since the mind ceases moment by moment, one ought equally to fear every one of these moments — not merely the final moment's cessation, but every prior moment's cessation as well, for there is no distinction between the cessation of an earlier moment and the cessation of the final one. And should it be said that the final moment's cessation alone is feared because it leads to falling into an evil destiny — a person of merit, as already explained, ought not to fear falling into any evil destiny at all. Since I shall in any case undergo this ceasing moment by moment, I ought not, then, to harbor any fear of death at the final moment's own cessation."

They further reflect: "Since beginningless time, I have come and gone through birth and death within this world, undergoing death immeasurable, boundless, and beyond counting times — there is no place anywhere that could ever escape death. The Buddha has said: 'Birth and death are without beginning.' Should a person die even once within a single kalpa, the bones thus accumulated would already tower higher than the Himalayas — yet none of these countless deaths served either their own benefit or the benefit of others. I have now given rise to the vow for the unsurpassed path, wishing both to benefit myself and to benefit others; diligently applying my mind to practicing this path brings great benefit indeed — why, then, should I be startled or afraid?" In this way, the bodhisattva at once relinquishes the fear of death.

Furthermore, they reflect: "This very fate of death must certainly be undergone, and none can escape it — and why is this so? The great kings at the beginning of the kalpa — Mūrdhaja, Priyadarśana, Dyutimat, and the rest — their bodies adorned with the thirty-two marks of a great person, escorted by the seven treasures, cherished by devas and humans alike, ruling over the four continents, constantly practicing the ten wholesome courses of action — every one of these great kings has nonetheless returned to death. There were, further, the lesser wheel-turning kings of the Sātirā lineage, ruling Jambudvīpa by their own might alone, their bodies as fine in form as those of the devas, indulging without restraint in forms, sounds, fragrances, tastes, and touches, subduing every direction they turned toward, never once retreating, thoroughly skilled in archery — yet every one of these kings, however they lorded over the world with their subjects and households, could not escape death. And the sages and seers, Kāśyapa, Kauśika, and the rest, who practiced every austerity, attained the five spiritual powers, and composed scriptures, could not escape death either. And the buddhas, pratyekabuddhas, and arhats, whose minds have attained mastery, departed from defilement, and attained the path, are every one of them likewise ground away by this very fate of death — no sentient being whatsoever can surpass it. I have given rise to the mind for the unsurpassed path — I ought not, then, to fear death. And it is precisely in order to break through the fear of death that I have given rise to this aspiration and diligently exert myself, removing this fear of death from myself, and removing it from others as well. Since I have given rise to this aspiration and taken up this path for just this reason, why, then, should I feel startled or afraid before death?" Reflecting thus upon impermanence, the bodhisattva at once removes the fear of death.

Furthermore, the bodhisattva, constantly cultivating and practicing the Dharma of emptiness, ought not to fear death. As the verse says: "Apart from death, there is no death; apart from death, there is no one who dies. It is because of death that there is one who dies; it is because of one who dies that there is death. Death is established, and one who dies is thereby established — yet before death itself is established, there can be no fixed mark of either at all: no death, and no one established. Were there one who dies apart from death, this one who dies would have to be established on its own; yet, truly apart from death, there is no such one who dies that could be established. Yet the world distinguishes 'this is death' and 'this is one who dies' — not knowing that death itself neither comes nor goes, and it is for this very reason that beings never escape it in the end. Contemplating the mark of every dharma by means of causes and conditions such as these, their mind remains free of any alteration, and they never fear death in the end."

As for "free of the fear of the evil destinies": the bodhisattva, constantly cultivating merit, does not fear falling into an evil destiny. They reflect: "It is the offender who falls into an evil destiny, not one possessed of merit. I do not allow any evil whatsoever to enter, even for a single thought-moment, and I constantly give rise instead to pure conduct of body, speech, and mind — it is for this reason that I have attained immeasurable, boundless merit already accomplished. Possessed of such a great mass of merit, how could I fear falling into an evil destiny?"

Furthermore, the bodhisattva, having once given rise to this aspiration for the sake of benefiting and bringing peace to every sentient being, is protected by great loving-kindness and compassion, abides within the four abodes of merit, and attains immeasurable merit, crossing beyond every evil destiny entirely. And why is this so? Because this very mind surpasses every śrāvaka and pratyekabuddha, just as in the Sūtra of Pure Discipline, Kāśyapa addresses the Buddha, saying: "How rare! How well the World-Honored One has spoken! The bodhisattva, through this mind so abundant in the aspiration for omniscience, is able to surpass every śrāvaka and pratyekabuddha." Having accomplished such great merit as this, abiding within such a great Dharma as this, how could I possibly fear falling into an evil destiny?

They further reflect: "Since beginningless time, coming and going through birth and death, I have fallen into every evil destiny, enduring immeasurable suffering that served neither my own benefit nor the benefit of others. I have now given rise to this great, unsurpassed vow, wishing both to benefit myself and to benefit others. My former falling into evil destinies brought no benefit at all — but now, should I fall into an evil destiny for the very sake of benefiting sentient beings, I ought not to harbor any fear of it."

Furthermore, a bodhisattva of true practice gives rise to this very thought: "Even were I to endure suffering within the Avīci hell for an entire kalpa, and only then be released, if this could cause even a single person to give rise to a single wholesome thought — and, gathering together immeasurable such wholesome thoughts, capable of receiving transformation and giving rise to the three vehicles — were I thereby to teach sentient beings as numerous as the sands of the Ganges to enter the vehicle of the śrāvaka, sentient beings as numerous as the sands of the Ganges to enter the vehicle of the pratyekabuddha, and sentient beings as numerous as the sands of the Ganges to give rise to the Great Vehicle, and only afterward were I myself to attain the mind of unsurpassed, perfect, complete awakening — even then, my own resolve ought not to waver or sink. How much more so, then, now that I am cultivating and gathering immeasurable, boundless merit, remaining far removed from the evil destinies!" Reflecting thus, how could the bodhisattva possibly harbor any fear of the evil destinies!

Furthermore, as the Hell of Wailing Sūtra states: "The bodhisattva answered māra, saying: 'Though it is on account of my own giving that I fall into the Hell of Wailing, all those who received what I gave are thereby reborn instead into the heavens. If this is truly so, I ought all the more to constantly practice giving — let sentient beings dwell in the heavens above, and let me myself endure the suffering of this wailing hell.'" It is through causes and conditions such as these that the bodhisattva is able to ward off the fear of the evil destinies.

As for "free of the fear of a majestic assembly": because they have accomplished the wisdom gained through hearing, the wisdom gained through reflection, and the wisdom gained through cultivation, and because they are free of every fault in argumentation, this bodhisattva establishes the very foundation of their own speech, and what they say is without error. They are able, through causal explanations, similes, and conclusions neither too many nor too few, to speak without any doubt or hesitation. Their words never depart from true meaning, and are free of any flattery or deception; they are straightforward and gentle, adorned in every way; easy to understand and easy to remember, their meaning and intent following in proper sequence. They are able to make their own position clear, and able to refute the arguments of others; departed from the four deviant causes, and possessed of the four great causes. Adorning their own speech with qualities such as these, they speak within any assembly whatsoever without the slightest fear.

As for "free of the fear of a bad reputation, and free of the fear of reproach and scolding": because they do not crave gain or support, and because their conduct of body, speech, and mind is pure.

As for "free of the fear of imprisonment, shackles, torture, and scourging": because they are free of any offense; because they hold compassion for every sentient being; because they endure every affliction and suffering; and because, relying upon the very fruit of karma, whatever I myself have done before, I now receive its recompense in turn.

It is through causes and conditions such as these that this bodhisattva is free of the fear of not surviving, and every fear like it.

Furthermore, delighting in contemplating that every dharma is without self, they are thereby free of every fear whatsoever. Every fear arises from the view of self; the view of self is itself the very root of every decline, sorrow, and suffering. This bodhisattva, through the keenness of their own wisdom, penetrates deeply and truly into the real mark of every dharma, and thereby finds no self present at all. Since there is no self, from where could any fear possibly arise?

Question: How, then, does this bodhisattva come to be free of any mind grasping at a self?

Answer: Because they delight in the Dharma of emptiness; because the bodhisattva contemplates the body and thereby departs from self and what belongs to self. As the verse says:

"The mind of self depends upon what belongs to self; what belongs to self arises depending upon self in turn — it is for this reason that self and what belongs to self, these two natures, are both alike empty.

"Self is itself the very meaning of a possessor; what belongs to self is the very thing possessed by that possessor. If there is no possessor at all, then the thing possessed by that possessor is likewise nonexistent.

"If there is no thing possessed by a possessor, then there is likewise no possessor at all. Self is itself merely the view of self; the thing of self is merely the view of what belongs to self — through true contemplation, there is no self at all; and since there is no self, there is likewise nothing that is not-self.

"It is because of grasping that there arises one who grasps; without grasping, there is no one who grasps. Apart from one who grasps, there is no grasping at all — how, then, could grasping be established because of one who grasps?

"If one who grasps is established because of grasping, then this very grasping would remain unestablished; and since this grasping remains unestablished, it cannot in turn establish one who grasps.

"Since one who grasps is itself empty, one cannot say that this is 'self'; and since grasping itself is empty, one cannot say that this is 'what belongs to self.'

"It is for this reason that to say 'self is not self,' or 'both self and not-self,' or 'neither self nor non-self' — every one of these is itself a mistaken view.

"Likewise, to say 'what belongs to self is not what belongs to self,' or 'both self and what belongs to self,' or 'neither self nor what belongs to self' — this too is a mistaken view."

The bodhisattva, constantly delighting in cultivating emptiness and no-self in this way, thereby departs from every fear. And why is this so? Because the Dharma of emptiness and no-self is itself able to depart from every fear whatsoever.

The bodhisattva upon the Ground of Joy possesses marks such as these.

Question: The bodhisattva, having already attained the first ground, how then should they cultivate and refine it?

Answer: "The power of faith grows ever more supreme; profoundly practicing a mind of great compassion; with loving-kindness and pity toward every class of sentient being; cultivating a wholesome mind without weariness; delighting in every sublime dharma; constantly drawing near to good and virtuous friends; possessing a sense of shame and reverence; gentle and harmonious of mind; delighting in contemplating the Dharma without attachment; single-mindedly seeking vast learning; free of craving for gain or support; departed from fraud, deception, flattery, and falsehood; not defiling the household of the buddhas; not breaking the precepts or deceiving the buddhas; deeply delighting in the wisdom of omniscience; unmoving as a great mountain; constantly delighting in cultivating and practicing dharmas ever more sublime; delighting in the dharma that transcends the world, not delighting in the dharma of this world — it is precisely this that refines the Ground of Joy, difficult to refine, yet refined nonetheless; it is for this reason that one should constantly, with a single mind, diligently practice these very dharmas. The bodhisattva, able to accomplish sublime dharmas such as these, thereby abides securely upon the bodhisattva's own first ground."

The bodhisattva, by means of these twenty-seven dharmas, purifies and refines the first ground.

"The power of faith grows supreme": "faith" means that, having heard and seen something, one accepts it without any doubt whatsoever. "Supreme" means surpassing and excellent.

Question: There are two kinds of "supreme": first, abundance; second, excellence. Which of these does the verse speak of here?

Answer: Both of these are spoken of together here. The bodhisattva, having entered the first ground and tasted the flavor of every quality of merit, their power of faith thereby grows ever greater; and it is by means of this very power of faith that they are able to weigh and accept, with full faith, the buddhas' own merit, immeasurable and profound — it is for this reason that this mind is both abundant and excellent at once.

"Profoundly practicing great compassion": because their pity for sentient beings penetrates through to the very marrow of their bones, it is called profound. Because they seek the buddha-path on behalf of every sentient being, it is called great.

"A mind of loving-kindness": constantly seeking to bring benefit and peace to sentient beings. Loving-kindness is of three kinds, to be expounded at length hereafter.

"Cultivating a wholesome mind without weariness": "wholesome dharma" refers to that which can be drawn near to and cultivated, capable of yielding a beloved fruit. While cultivating dharmas such as these, the mind never grows slack or falters. The causes and conditions of this wholesome dharma are named: the four means of gathering others, the ten wholesome courses of action, the six pāramitās, the bodhisattva's ten grounds, and every other quality of merit.

"Delighting in every sublime dharma": constantly reflecting upon and cultivating it, deeply tasting the flavor of this Dharma, until, over time, joy naturally arises — just as a person within a forest of flowers takes delight in beloved colors all around them.

"Constantly drawing near to good and virtuous friends": the bodhisattva has four kinds of good and virtuous friends, to be expounded at length hereafter. Here, "good and virtuous friend" refers to the buddhas and bodhisattvas themselves; constantly drawing near to them with a right mind is able to bring about great delight.

"A sense of shame and reverence": to delight in one's own sense of shame. "Reverence": to be mindful of another's own merit, and to honor that very person. "Gentleness": a mind that is harmonious and delighted, dwelling together with others in peace and joy.

"Delighting in contemplating the Dharma": "dharma" here refers to the five aggregates, the twelve sense-bases, the eighteen elements, emptiness, signlessness, and wishlessness, and the rest; with right mindfulness, one constantly contemplates these very dharmas.

"Without attachment": "attachment" refers to the mind's own inclination toward some destination; the three states of existence are what sentient beings turn toward. Some say: "The five desires and every wrong view are what beings turn toward. And why is this so? Because the minds of sentient beings are constantly bound and attached to them. The bodhisattva, through the keenness of their own wisdom, holds a mind free of craving and attachment."

"Single-minded": to hold the Buddhadharma in the highest regard, the mind entertaining no other thought at all.

"Seeking vast learning": able to thoroughly investigate the nine divisions of scripture spoken by the Buddha, cultivating and studying them until fully clear — should one's study be scant, it remains incomplete.

"Free of craving for gain or support": "gain" refers to obtaining food, drink, wealth, and the like; "support" refers to reverence, homage, the provision of a seat, and being welcomed and sent off. The bodhisattva ought to bestow such things upon sentient beings themselves, without craving or attachment to them personally.

"Fraud and deception": using dishonest measures and scales, or goods that are not what they claim to be. "Flattery": a mind that is not upright and straightforward. "Falsehood": the five wrong means of livelihood — first, feigning peculiarity; second, feigning intimacy; third, provoking; fourth, alternately praising and disparaging; fifth, seeking further gain through gain already obtained.

"Feigning peculiarity": there are those who, craving gain and support, undertake practices such as dwelling in a forest hermitage, wearing patched robes, always begging for food, eating only a single sitting's meal, always remaining seated, or never drinking any liquid after midday — taking up ascetic practices such as these, they think: "Others who undertake such practices receive offerings and reverence; perhaps I too, undertaking these same practices, shall receive them as well." Altering their own outward bearing for the sake of gain and support — this is called feigning peculiarity.

"Feigning intimacy": there are those who, craving gain, go to the household of a patron and say: "You are no different to me than my own parents, brothers, sisters, or relatives. Should you need anything at all, I am able to provide it; should there be anything to be done, I am able to do it for you; regardless of distance, I am able to come and inquire after you — my dwelling here is entirely for your own sake." Seeking offerings in this way, craving and clinging to their patron, drawing in another's own heart through their words alone — this and the like is called feigning intimacy.

"Provoking": there are those who, unconcerned with the offense of craving, wish to obtain material goods, and so display the appearance of desiring some object, saying: "This bowl is fine, this robe is fine, this door-hook is fine, this sitting mat is fine — were I to obtain it, I could put it to good use." Or they say: "One who is able to give freely, according to their own wish, is a person hard to find." Or, arriving at a patron's household, they say: "Your household's soups, rice, cakes, and meats are fragrant and fine, and your own clothing is fine as well; you have long made offerings to me, and since I am an old and close acquaintance, you are certain to give me this as well." Displaying this very appearance of craving in such ways is called provoking.

"Alternately praising and disparaging": there are those who, craving gain, say to a patron: "You are extremely stingy — you cannot even bring yourself to give to your own parents, brothers, sisters, wife, or relatives; who, then, could ever obtain anything from you?" — until the patron, ashamed, relents and gives something out of embarrassment. Or, arriving at another household, they say instead: "You possess such merit, your birth as a human being has not been in vain — arhats constantly come and go from your very household, sitting and rising and speaking with you," thinking to themselves: "Perhaps this patron will then think: 'No one else, surely, comes and goes from my household in this way — this must refer to me alone.'" This is called alternately praising and disparaging.

"Seeking further gain through gain already obtained": there are those who take robes, bowls, an outer robe, a sitting mat, or other such articles of daily use, and display them to others, saying: "It was the king himself, or a person of like rank, or some other noble person, who gave me this very thing." They think to themselves: "Perhaps this patron will then think: 'Since kings and noble persons themselves are able to make offerings to this one, how could I fail to give to such a person?'" Using gain already obtained in this way to seek out further gain still is called seeking further gain through gain already obtained. It is for this reason that one ought to depart far from flattery and deception such as this.

"Not defiling the household of the buddhas": what, then, constitutes defiling the household of the buddhas?

Some say: "Should a person, having given rise to the aspiration for the unsurpassed path, later turn instead toward the vehicle of the śrāvaka or the pratyekabuddha, unable to remain in the world to carry forward the seed of the Three Jewels, this is called defiling the household of the buddhas." This meaning is not correct! And why is this so? Because such a person is nonetheless able to cross beyond birth and death, and attains the uncontaminated faculties, powers, factors of awakening, and path — such a person too remains a child of the buddhas; how, then, could this be called defiling the household of the buddhas? As the sūtra states: "The Buddha told the monks: You are my own children, born from my own mind, born from my own mouth, sharers in this very Dharma."

Furthermore, followers of the śrāvaka vehicle say: "The abodes of truth, generosity, cessation, and wisdom are called the household of the buddhas." And why is this so? Because it is from these four matters that every buddha comes forth. Should one defile these four dharmas, this is called defiling the household of the buddhas. It is for this reason that a person who is false, stingy and greedy, deranged, or foolish, defiles the household of the buddhas; while one who rightly practices these four does not defile the household of the buddhas.

Some say: "The six pāramitās are the household of the buddhas, since every buddha is born from them; should one transgress against these six matters, this is defiling the household of the buddhas." Some say: "The perfection of wisdom is the mother of all buddhas, and skillful means is their father — this is named the household of the buddhas. Since every buddha is born from these two dharmas, to transgress against this Dharma is to defile the household of the buddhas."

Furthermore, the verse itself states directly what constitutes defilement and non-defilement — namely, "not breaking the precepts" and "not deceiving the buddhas." Should one receive the Buddha's own precepts and yet fail to guard and uphold them, this is to deceive every buddha, and is itself defiling the household of the buddhas. And why is this so? Because, at the moment the precepts are received, one is born into the very household of the buddhas; breaking these precepts thereby deceives every buddha, and this is called defiling the household of the buddhas.

Question: Can a bodhisattva of certainty ever break the precepts?

Answer: Since the afflictions are not yet severed, this matter is indeed to be feared; a bodhisattva who has only recently entered the stage of certainty may, on occasion, break the precepts. Just as it is stated within the Dharma of the Great Victorious Buddha that "Nanda deliberately broke the precepts" — I speak of this matter still with a sense of trepidation. Yet, since the sūtra itself contains this statement, and since I have faith in the Buddha's own word, my own mind accepts it with faith nonetheless. Should one receive the precepts and never break them, thereby never deceiving any buddha, this is called not defiling the household of the buddhas.

Furthermore, "precepts" refers to the three trainings — the training in precepts, the training in mind, and the training in wisdom; to break any of these trainings is called defiling the household of the buddhas. To receive the precepts in accordance with the Dharma, and then afterward to break and destroy them, is called deceiving the buddhas. These two clauses of the verse each carry their own distinct meaning.

"Deceiving the buddhas": to give rise to a vow in vain, and then fail to practice as one has spoken, thereby deceiving sentient beings — this is called deceiving the buddhas. Furthermore, failing to practice in accordance with one's own words in any dharma whatsoever is likewise called deceiving the buddhas.

"Firmly abiding in the wisdom of omniscience, unmoving as a great mountain": this bodhisattva, in every vow they give rise to, seeks this wisdom of omniscience alone; whatever causes and conditions may arise, even the suffering of the great hells itself, their mind remains unmoved and unshaken — just as Mount Sumeru, king of mountains, cannot be stirred by any wind whatsoever.

"Constantly cultivating dharmas ever more sublime": from the very first arising of the aspiration, constantly seeking out ever more excellent dharmas, and, having entered the first ground, cultivating still more sublime dharmas further still — proceeding in this way without end, the mind never grows satiated.

"Delighting in the dharma that transcends the world, not delighting in the dharma of this world": "the dharma of this world" refers to whatever accords with worldly matters and increases birth and death — the six destinies, the three states of existence, the five aggregates, the twelve sense-bases, the eighteen elements, the twelve links of dependent origination, and every affliction and contaminated karma. "The dharma that transcends the world" refers to whatever dharma, when applied, is able to lead beyond the three realms — namely, the five faculties, the five powers, the seven factors of awakening, the eightfold path, the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the three gates of liberation of emptiness, signlessness, and wishlessness, the discipline of moral precepts, vast learning, the wholesome roots of freedom from greed, anger, and delusion, a mind of weariness and renunciation, and freedom from heedlessness. This bodhisattva, through the keenness of their own faculties, takes no delight in the false and empty dharma of this world, but delights only in the true and real dharma that transcends it.

"It is precisely this that refines the Ground of Joy, difficult to refine, yet refined nonetheless": "refine" means to penetrate without any obstruction. It is just as when a person splits bamboo — the very first joint is the most difficult, while every joint thereafter becomes easy. The first ground is difficult to refine; but once it has been refined, every ground thereafter becomes easy of its own accord. And why is this so? Because the bodhisattva, upon the first ground, does not yet possess sufficient strength, their roots of goodness are not yet deep, and they have not yet cultivated wholesome dharmas for very long — the eye and the other faculties still follow after their own sense-objects, and the mind is not yet fully tamed; it is for this reason that the afflictions are still able to cause them affliction. It is just as when a person's own strength is not yet sufficient, rowing against the current proves difficult indeed.

Furthermore, upon this ground, māra and his own subjects create many obstructions — it is by means of the power of skillful means that one must diligently exert effort here; it is for this reason that this ground is called difficult to refine.

Thus, beginning with "the power of faith grows ever more supreme" and ending with "not delighting in the dharma of this world," these twenty-seven dharmas are cultivated in order to refine the bodhisattva's own first ground, the Ground of Joy — it is for this reason that it is said that the bodhisattva should constantly practice these very dharmas.

"Practice" means to remain single-minded and free of heedlessness; constantly practicing and constantly contemplating, removing every fault and evil — this is why it is called refining, just as a road that a person travels is refined until it becomes clear and clean.

These very dharmas are not cultivated only to refine the first ground — every ground thereafter is likewise refined by means of this same Dharma.

Question: You have already explained the skillful means for attaining the first ground, and the dharmas that purify and refine it. How, then, does the bodhisattva abide securely upon it without regressing or losing it?

Answer: Constantly practicing and accomplishing dharmas such as "the power of faith grows ever more supreme" and the rest — this is what is meant by abiding securely upon the first ground.

"Bodhi" means the supreme path; "sattva" means a mind of full depth. Because they deeply delight in bodhi, they are called a bodhisattva. Furthermore, "sattva" also means sentient being; because they cultivate and gather bodhi for the sake of sentient beings, they are called a bodhisattva. As for "supreme dharma": faith and the dharmas like it are called supreme dharmas because they are able to cause a person to accomplish the path to buddhahood.

Having already explained the skillful means for entering the first ground, and the dharmas that purify and refine it: the bodhisattva, through the power of their own vow, comes to enter each of the grounds, and, through accomplishing the merit of the power of faith growing ever more supreme and the rest, abides securely upon that very ground. I shall now distinguish this vow in detail.

"I vow to make offerings and to attend upon, and to revere, every buddha; I vow to guard and uphold, in every respect, the Dharma of every buddha." This is the bodhisattva's own first vow.

From the very first arising of the aspiration up until the attainment of unsurpassed, perfect, complete awakening, every buddha encountered within this span shall be made offerings to, attended upon, and revered in full.

"Offerings" refers to flowers, incense, garlands, banners and canopies, lamps, and the erection of stūpas and shrines, and the like. "Attendance" refers to robes, bedding, and every other necessity. "Reverence" refers to honoring, bowing in homage, welcoming and sending off, and personally attending with palms joined.

Furthermore, to teach and transform sentient beings by means of the Hīnayāna Dharma is called offerings; to teach and transform sentient beings by means of the pratyekabuddha's own Dharma is called attendance; to teach and transform sentient beings by means of the Mahāyāna Dharma is called reverence. This is the first vow.

As for "guarding and upholding the Dharma of every buddha": the bodhisattva reflects: "I ought to guard and uphold the Dharma of every buddha of the past, the future, and the present, throughout the ten directions and the three times."

Question: The buddhas of the past have already passed into extinction, and their Dharma has likewise passed away with them; the buddhas of the future have not yet come forth, and their Dharma does not yet exist either. There is not even a first turning of the Dharma-wheel yet to speak of, let alone any further dharma! How, then, could these possibly be guarded and upheld? Surely it is only the Dharma of the present buddhas that can rightly be guarded, since these buddhas alone are actually present.

Answer: The Dharma of the buddhas of the past, the future, and the present is, in every case, one single essence and one single mark. It is for this reason that, in guarding the Dharma of even a single buddha, one thereby guards the Dharma of every buddha throughout the three times, just as the sūtra states: "The Buddha told the monks: Vipaśyin Buddha's own Dharma — going forth from home, receiving the precepts, donning the robe, holding the bowl, meditative concentration, wisdom, expounding the Dharma, and teaching and transforming beings — was likewise just as my own is." It is for this reason that the objection you have raised does not hold! This is the second vow.

Furthermore: "The buddhas, descending from the Tuṣita heaven, come down into this world; until their teaching and transformation of beings is complete, they then enter forever into the realm without remainder. Dwelling within the womb, and at the moment of birth, going forth from home toward the very seat of awakening, subduing māra and accomplishing the path to buddhahood, first turning the wondrous wheel of the Dharma — welcoming these Thus Come Ones, and at every other time besides, I vow that I shall attain the opportunity, in every case, to make offerings to them with the whole of my own heart."

The buddhas, beginning from their descent down from the Tuṣita heaven into this world, continue on until they finally reach nirvāṇa without remainder. Throughout this span — at the moment of entering the womb, great offerings are set out, and likewise at the moment of birth, of going forth from home toward the very seat of awakening, of subduing the māra-king, of accomplishing the path to buddhahood, and of turning the Dharma-wheel — these Thus Come Ones are welcomed and honored at every one of these moments.

"Every other time" refers to those occasions when the buddhas manifest great spiritual powers, when a great assembly of humans and devas gathers together, and when sentient beings are extensively liberated; at such times, one ought to make offerings to the buddhas with flowers and incense, banners and canopies, music, songs of praise and acclaim, going forth from home to receive the Dharma, and practicing exactly as it has been taught — offering these very finest of all offerings. This is the third vow.

Furthermore: "I vow to teach and transform sentient beings, that every one of them might enter these very paths." "Teaching" means instructing another in the wholesome Dharma. "Transforming" means causing them to depart far from unwholesome dharmas. By means of these two, I shall cause immeasurable, incalculable sentient beings to abide within the path of the śrāvaka and the pratyekabuddha. This is the fourth vow.

Furthermore: "I vow that every sentient being might accomplish the very awakening of a buddha." Should there be a person inclined toward the path of the śrāvaka or the pratyekabuddha, this person, cultivating and gathering the dharma of the śrāvaka or the pratyekabuddha, not yet having entered the very station of the Dharma, I shall teach and transform, causing them to turn instead toward the path to buddhahood. Should there be a person not yet inclined toward either the path of the śrāvaka or the pratyekabuddha, I shall teach and transform them, causing them to turn toward the unsurpassed path to buddhahood. Should there be a person already inclined toward the unsurpassed path to buddhahood, I shall instruct, benefit, and delight them, causing their own merit to increase and grow further still. In this way, I shall teach and transform every sentient being. This is the fifth vow.

Furthermore: "I vow that every dharma might, through faith and understanding, enter into equality."

"Every dharma" refers to whatever dharmas there may be: dharmas that ferry across, and dharmas that do not. Dharmas subsumed within the factors of awakening, and dharmas not so subsumed. Dharmas that assist the path, and dharmas that do not. Dharmas subsumed within the noble path, and dharmas not so subsumed. Dharmas that should be cultivated, and dharmas that should not. Dharmas that should be drawn near to, and dharmas that should not. Dharmas that should be given rise to, and dharmas that should not. Dharmas that arise, and dharmas that do not. Present dharmas, and non-present dharmas. Dharmas arisen from causes and conditions, and dharmas not so arisen. Dharmas that are causes and conditions, and dharmas that are not. Dharmas arisen from reflection, and dharmas not so arisen. Coarse dharmas, and subtle dharmas. Dharmas grasped at, and dharmas not grasped at. Internal dharmas, and external dharmas. Dharmas subsumed within the internal sense-bases, and dharmas not so subsumed. Dharmas subsumed within the external sense-bases, and dharmas not so subsumed. Dharmas subsumed within the five aggregates, and dharmas not so subsumed. Dharmas subsumed within the five aggregates of grasping, and dharmas not so subsumed. Dharmas subsumed within the four noble truths, and dharmas not so subsumed. Dharmas that assist the world, and dharmas that do not. Dharmas that rely upon craving, and dharmas that rely upon transcendence. Inverted dharmas, and non-inverted dharmas. Dharmas subject to change, and dharmas not subject to change. Dharmas of regret, and dharmas free of regret. Great dharmas, and lesser dharmas. Dharmas that are a locus of grasping, and dharmas that are not. Dharmas that can be severed, and dharmas that cannot. Dharmas that are known and seen, and dharmas that are not. Contaminated dharmas, and uncontaminated dharmas. Bound dharmas, and unbound dharmas. Dharmas possessing purity, and dharmas without purity. Surpassable dharmas, and unsurpassed dharmas. Dharmas with initial thought, and dharmas without initial thought. Dharmas with sustained thought, and dharmas without sustained thought. Delightful dharmas, and non-delightful dharmas. Associated dharmas, and dissociated dharmas. Dharmas with discrimination, and dharmas without discrimination. Active dharmas, and non-active dharmas. Dharmas with an object, and dharmas without an object. Sequential dharmas, and non-sequential dharmas. Visible dharmas, and invisible dharmas. Dharmas with resistance, and dharmas without resistance. Visible dharmas with resistance, and invisible dharmas without resistance. Dharmas with marks, and dharmas without marks. Dharmas that can be practiced, and dharmas that cannot. Conditioned dharmas, and unconditioned dharmas. Perilous dharmas, and non-perilous dharmas. Dharmas with a root, and dharmas without a root. Dharmas of transcendence, and dharmas without transcendence. Dharmas of sentient beings, and dharmas not of sentient beings. Dharmas of one who suffers, and dharmas not of one who suffers. Afflictive dharmas, and non-afflictive dharmas. Existent dharmas, and non-existent dharmas. Dharmas of grave transgression, and dharmas free of it. Dharmas with a pleasant retribution, and dharmas without. Dharmas with a painful retribution, and dharmas without. Dharmas that arise through recollection, and dharmas that do not. Dharmas headed by wisdom in their practice, and dharmas not so headed. Dharmas headed by faith in their practice, and dharmas not so headed. Dharmas headed by reflection in their practice, and dharmas not so headed. Dharmas headed by vow in their practice, and dharmas not so headed. Form dharmas, and non-form dharmas. Dharmas that are teaching, and dharmas that are not. Dharmas of transformation, and dharmas not of transformation. Dharmas of roaming freely at will, and dharmas not of this. Dharmas rooted in desire, and dharmas not rooted in desire. Dharmas that are a cause of goodness, and dharmas that are not. Dharmas that are a cause of the roots of goodness, and dharmas that are not. Dharmas of concentration, and dharmas not of concentration. Bodily dharmas, and non-bodily dharmas. Verbal dharmas, and non-verbal dharmas. Mental dharmas, and non-mental dharmas. Dharmas arisen from resistant contact, and dharmas not so arisen. Dharmas arisen from mental contact, and dharmas not so arisen. Evil dharmas, and non-evil dharmas. Wholesome dharmas, and non-wholesome dharmas. Dharmas able to give rise to something, and dharmas not able to. Dharmas that cease moment by moment, and dharmas that do not. Dharmas that gather together, and dharmas that do not. Dharmas belonging to the portion of clarity, and dharmas not belonging to it. Causal dharmas, and non-causal dharmas. Conditional dharmas, and non-conditional dharmas. Dharmas that are causes and conditions, and dharmas that are not. Dharmas arisen from a cause, and dharmas not so arisen. Dharmas that possess a cause, and dharmas that do not. Dharmas of unity, and dharmas of difference. Dharmas of cessation, and dharmas not of cessation. Dharmas subsumed within the faculties, and dharmas not so subsumed. Dharmas conjoined with mind, and dharmas not conjoined with mind. Mental dharmas, and non-mental dharmas. Mental factors, and dharmas that are not mental factors. The five dharmas conjoined with contact, and dharmas not so conjoined. The sixteen dharmas conjoined with attainment, and dharmas not so conjoined. Subtle dharmas, and coarse dharmas. Dharmas of dedication, and dharmas not of dedication. Wholesome dharmas, unwholesome dharmas, and neutral dharmas. Dharmas severed through the seeing of truth, dharmas severed through reflection, and dharmas not severed at all. Dharmas of the trainee, dharmas of the one beyond training, and dharmas neither of the trainee nor beyond training — every such dharma, numbering in the immeasurable thousands and tens of thousands, is caused, through the power of faith and understanding, to enter into the gates of emptiness, signlessness, and wishlessness, equal and without duality.

This is the sixth vow.

Fascicle 2 of the Daśabhūmika-vibhāṣā Śāstra