2.2.2. THE EXTENSIVE EXPLANATION OF THE NATURE OF THE TREATISE TO BE COMPOSED
2.2.2.1. The explanation of the cause, the bodhisattva grounds
2.2.2.2. The explanation of the result, the ground of buddhahood
2.2.2.1. THE EXPLANATION OF THE CAUSE, THE BODHISATTVA GROUNDS
2.2.2.1.1. The explanation of the actual ten grounds
2.2.2.1.2. The explanation of the grounds’ qualities
2.2.2.1.1. THE EXPLANATION OF THE ACTUAL TEN GROUNDS
2.2.2.1.1.1. Supreme Joy (Pramuditā, Rabtu Gawa/rab tu dga’ ba)
2.2.2.1.1.2. The Stainless (Nirmala, Drima Mepa/dri ma med pa)
2.2.2.1.1.3. The Luminous (Prabhākari, Ö Jepa/’od byed pa)
2.2.2.1.1.4. The Radiant (Archiṣhmati, Ö Trowa/’od ‘phro ba)
2.2.2.1.1.5. Difficult to Overcome (Sudurjayā, Jang Kawa/sbyang dka’ ba)
2.2.2.1.1.6. The Manifest (Abhimukhī, Ngöndu Gyurpa/mngon du gyur pa)
2.2.2.1.1.7. Gone Far Beyond (Dūraṃgamā, Ringdu Songwa/ring du song ba)
2.2.2.1.1.8. The Immovable (Achala, Miyowa/mi g.yo ba)
2.2.2.1.1.9. Excellent Intelligence (Sādhumatī, Lekpe Lodrö/legs pa’i blo gros)
2.2.2.1.1.10. Cloud of Dharma (Dharmameghā, Chökyi Trin/chos kyi sprin)
2.2.2.1.1.1. THE EXPLANATION OF SUPREME JOY (Pramuditā, Rabtu Gawa/rab tu dga’ ba)
2.2.2.1.1.1.1. The brief teaching on this ground’s nature, the basis of distinct features
2.2.2.1.1.1.2. The extensive explanation of the distinct features or qualities of the ground
2.2.2.1.1.1.3. A concluding summary describing the ground’s qualities
2.2.2.1.1.1.1. THE BRIEF TEACHING ON THIS GROUND’S NATURE, THE BASIS OF DISTINCT FEATURES
The victors’ heirs see this and, so that these beings may be freed completely,
Their minds are overcome by compassion. (1.4cd)
Fully dedicating their virtue with the Aspiration of Samantabhadra,
They abide in supreme joy—this is called “the first.” (1.5ab)
“The bodhisattva grounds” (bhūmi, sa/sa) is a phrase that refers to the divisions of the uncontaminated wisdom of bodhisattvas. These categories are made in dependence upon the methods, such as compassion, that embrace their wisdom. The grounds are the supports or bases for excellent qualities, just as the “ground” is known as a support in the world. However, the grounds themselves are indivisible from their own side, because the uncontaminated knowledge that realizes emptiness has no divisions. As it is said (Avataṃsaka Sūtra, Do Palpo Che/mdo phal po che):
Just as the trace of a bird in the sky
Is extremely hard to describe and indemonstrable,
The grounds of the sugatas’ heirs
Are not objects of the rational mind.
The grounds are differentiated on the basis of the following four factors: distinctions regarding the number of qualities the bodhisattvas possess (which increase as the bodhisattva progresses to higher grounds);131 distinctions regarding powers such as miracles;132 distinctions regarding which perfections, such as generosity, become preeminent; and distinctions regarding how bodhisattvas reincarnate due to the increase of karmic maturation.133 Therefore, the Supreme Joy of the bodhisattvas is the first level of generating bodhichitta, and Cloud of Dharma is the tenth.
So that beings may be completely freed, these bodhisattvas, heirs of the victorious ones who have given rise to the first level of bodhichitta, are overcome by nonreferential compassion. They excellently abide in the supreme joy that comes from fully dedicating their virtue with the aspiration of the bodhisattva Samantabhadra. This stage is called the first generation of bodhichitta. It is an illustration of the result that is caused by nondual intelligence.
As to the aspirations of the bodhisattvas, there is the one that is excerpted as follows (Aspiration for Excellent Conduct, Bhadrachāryapranidhana, Zangchö Mönlam/bzang spyod smon lam):
All the victorious ones who appear in the three times
Awaken into enlightenment through the excellent conduct
Of various aspiration prayers for awakened conduct—
May I perfect all of these.134
This aspiration is one of the “ten great aspirations,” which themselves belong to the “one hundred vigintillion135 aspirations,” all of which are made on this first bodhisattva ground.
Bodhisattvas on the paths of the conduct of devoted interest136 have not given rise to the first generation of bodhichitta. Their bodhichitta is similar to the hearers who have yet to enter into the result of definite separation (nge-je/nges ’byed).137
2.2.2.1.1.1.2. THE EXTENSIVE EXPLANATION OF THE DISTINCT FEATURES OR QUALITIES OF THE GROUND
2.2.2.1.1.1.2.1. The special accompanying qualities
2.2.2.1.1.1.2.2. The primary quality, the perfection of generosity
2.2.2.1.1.1.2.1. THE SPECIAL ACCOMPANYING QUALITIES
2.2.2.1.1.1.2.1.1. The qualities of attaining a special name
2.2.2.1.1.1.2.1.2. The qualities of attaining the special significance of that name
2.2.2.1.1.1.2.1.1. THE QUALITIES OF ATTAINING A SPECIAL NAME
From that time onward, the one who attains that state
Is called by the term “bodhisattva.” (1.5cd)
From the time of entering into the ground of Supreme Joy onward, the heirs of the victorious ones are noble ones. They attain the primary quality that allows them to be called by that name—the supreme knowledge that directly realizes the true nature of reality. They are not to be called by names such as “ordinary being”; they are called only by the term “bodhisattva.” The Lady Transcendent Conqueror138 sūtras say:
The term “bodhisattva” is an epithet (ladak/bla dvags) for beings who possess realization and who realize and understand all inner phenomena. What do they understand? They understand what does not arise, what genuinely does not arise, and what is incorrect. They understand phenomena in a way that is unlike the way phenomena are labeled by naïve, ordinary beings and is unlike the way phenomena are discovered by naïve, ordinary beings. Therefore, they are called “bodhisattvas.”
This and other statements were made in the sūtras, and their basic meaning is as follows: beings who conceptualize the three spheres,139 strongly cling to things, and have pride that thinks “me” are not bodhisattvas.
However, we are not completely excluding the use of the term “ordinary being bodhisattvas.” Ordinary beings can possess the relative bodhichittas of aspiration and application, as well as the bodhichitta of mental engagement in and devoted interest toward ultimate reality or suchness. Still, the only bodhisattvas who completely fit the explanations and applications of the term “bodhisattva” are the ones who have attained the grounds. In a similar vein, the Highest Continuum (Uttaratantra, Gyü Lama/rgyud bla ma) says:
Impure, both impure and pure,
And completely pure:
These three descriptions apply respectively to the stages
Of sentient beings, bodhisattvas, and buddhas.
2.2.2.1.1.1.2.1.2. THE QUALITIES OF ATTAINING THE SPECIAL SIGNIFICANCE OF THAT NAME
2.2.2.1.1.1.2.1.2.1. The qualities of being born into the family of tathāgatas and so forth
2.2.2.1.1.1.2.1.2.2. The qualities of advancing from ground to ground and so forth
2.2.2.1.1.1.2.1.2.3. The qualities of outshining other noble ones
2.2.2.1.1.1.2.1.2.1. THE QUALITIES OF BEING BORN INTO THE FAMILY OF TATHĀGATAS AND SO FORTH
They are born into the family of the tathāgatas
And relinquish the three entanglements.
These bodhisattvas possess extraordinary joy
And can cause a hundred worlds to quake. (1.6)
Not only are the bodhisattvas given a new name when they engender the first level of bodhichitta, they are also born into the family of tathāgatas, because they have gone beyond the grounds of ordinary beings, hearers, and solitary realizers, and because the grounds and paths that lead to buddhahood have taken birth in them.
It should be understood that the “family of tathāgatas” refers to “family” from the perspective of the immediate causes of enlightenment. From the perspective of the long-term causes of enlightenment, one is said to be born into this family after first giving rise to the bodhichitta arising from signs.140 For example, Shāntideva said (Entrance to the Conduct of Bodhisattvas, Bodhicharyāvatāra, Changchub Sempe Chöpa La Jugpa/byang chub sems dpa’i spyod pa la ’jug pa):
Today I am born into the family of the buddhas.
Now I am a child of the buddhas. (3.26cd)
On the first ground, the bodhisattvas entirely relinquish the three entanglements (kuntu jorwa sum/kun tu sbyor ba gsum): the view of the transitory collection (jigtsog la tawa/’jig tshogs la lta ba), doubt (tetsom/the tshom), and holding their ethical discipline and yogic conduct to be supreme (tsultrim tulshuk chogdzin/tshul khrims brtul zhugs mchog ’dzin). Once those three have been relinquished they do not arise again, because the bodhisattvas have directly realized the selflessness of the person. It is due only to not seeing selflessness that one superimposes the existence of a self, takes on the view of the transitory collection, and is led down wrong paths by doubt.
These bodhisattvas possess and sustain a most excellent joy that transcends the world. Through attaining the qualities born of certainty, and through relinquishing the faults that are overcome by this bodhisattva ground, a great multitude of unique joys arises. This ground is called Supreme Joy because it possesses joy that is especially exalted. At this stage the bodhisattvas also gain the ability to cause a hundred worlds to quake. These qualities are among the twelve sets of hundredfold qualities they attain at this stage.141
2.2.2.1.1.1.2.1.2.2. THE QUALITIES OF ADVANCING FROM GROUND TO GROUND AND SO FORTH
Advancing from ground to ground, they excellently move ever higher.
At that time, all paths to the lower realms are sealed off.
At that time, all grounds of ordinary beings are exhausted.
They are taught to be like the eighth of the noble ones. (1.7)
These bodhisattvas advance from the lower grounds to the higher grounds and excellently progress ever upward. For, through further familiarizing themselves with the realities that they have already comprehended, they experience great delight in advancing to the second ground and onward.
At that time, all paths in the continua of these bodhisattvas that cause one to fall to the lower realms due to karmic actions are sealed off, because they successfully restrain themselves from performing nonvirtuous actions. Their actions no longer cause them to take birth in any other unfavorable existence, such as the states of no-leisure.
Also at that time, all grounds of ordinary beings who have clinging—nondiscrimination (dushe mepa/’du shes med pa), Uttarakuru (Dra Minyenpa/sgra mi snyan pa), the level of Mahābrāhma (Tsangchen/tshangs chen), and so on—are exhausted, because they directly see true reality.
In sum, for the stream-enterers—the eighth of the noble ones—faults disappear and qualities arise in a measure corresponding to their realization of the dharmas of noble ones.142 In the same way, for these bodhisattvas qualities arise and faults are exhausted in harmony with their realization of the first ground. Therefore the eighth of the noble ones is the example used to illustrate the first bodhisattva ground.
One may object, “It is not tenable to posit the stream-enterers as the eighth of the noble ones, because the eighth of the noble ones are the pre-stream-enterers” (gyün shug shugpa/rgyun zhugs zhugs pa). However, that fault does not apply here, because if one takes the “eighth” (the streamenterer) that is mentioned here and applies the categorization scheme of the four pairs,143 both the pre-stream-enterer and the stream-enterer who has attained the result will be included under the name “stream enterer.” The eighth noble one referred to in this verse is used as an example of someone who has attained the qualities of the hearers’ path of seeing, so it makes no difference which of the two terms (stream-enterer or pre-stream-enterer) is used.144
2.2.2.1.1.1.2.1.2.3. THE QUALITIES OF OUTSHINING OTHER NOBLE ONES
2.2.2.1.1.1.2.1.2.3.1. On the first ground, they outshine the hearers and solitary realizers through their generation of bodhichitta, their compassion, and their pure intention
2.2.2.1.1.1.2.1.2.3.2 On the seventh ground, they outshine the hearers and solitary realizers through the power of their knowledge
2.2.2.1.1.1.2.1.2.3.1. ON THE FIRST GROUND, THEY OUTSHINE THE HEARERS AND SOLITARY REALIZERS THROUGH THEIR GENERATION OF BODHICHITTA, THEIR COMPASSION, AND THEIR PURE INTENTION
Even those who abide on the first level of the view of perfect bodhichitta
Surpass those born of the sages’ speech and the solitary realizers
Through their merit, which continues to perfectly increase. (1.8abc)
Even bodhisattvas who abide on the first ground of the dharmadhātu, due to the view of perfect bodhichitta that realizes ultimate reality, outshine and surpass those born of the lord of sages’ speech—the hearers—and the solitary realizers through the merit of their pure intention that wishes to attain the qualities of buddhahood so that they may accomplish the short- and long-term welfare of sentient beings. The bodhisattvas’ merit increases even further. As the Transcendent Conqueror said (Sūtra on the Ten Grounds, Dashabhūmikasūtra, Sa Chupe Do/sa bcu pa’i mdo):
O child of noble family, not long after the son of a king is born, that son will take the name of the king. Through his greater ancestry he will come to outshine the entire upper echelon of elder ministers. In the same way, not long after a beginner bodhisattva gives rise to bodhichitta, through being born into the family of the tathāgatas, the kings of dharma, they will outshine the hearers and solitary realizers, long-practiced in the conduct of purity (tsangpar chepa/tshangs par spyad pa), through the power of their bodhichitta and compassion.
O child of noble family, not long after a chick has been born to the king of garudas, the chick will grow until the force of its wings, its sharp eyes, and all of its other qualities will be unrivalled by all the other flocks of elder birds. In the same way, once bodhisattvas give rise to the first level of bodhichitta, they genuinely enter into the family of the great king-of-garuda tathāgatas. The children of the great king of garudas, through the power of their wings, the wish to attain the state of omniscience, will inherit qualities—the ability to surpass others, pure intention, pure vision, and so on—unrivalled by any hearers or solitary realizers, who have trained in renunciation for hundreds or even thousands of eons.
The masters Abhayakāra145 and Jayānanda146 interpret the above quotation as corresponding to the first level of the generation of bodhichitta arising from signs. [Even though that interpretation differs from that of Chandrakīrti, who interprets the quotation as corresponding to the first bodhisattva ground], their interpretation is nonetheless valid. The quotation can be correctly interpreted in either way, because no form of merit can compare with the merit of bodhichitta, be it worldly merit or the transcendent merit of hearers and solitary realizers.
2.2.2.1.1.1.2.1.2.3.2 ON THE SEVENTH GROUND, THEY OUTSHINE THE HEARERS AND SOLITARY REALIZERS THROUGH THE POWER OF THEIR KNOWLEDGE
On the ground Gone Far Beyond, their knowledge also becomes superior. (1.8d)
When these bodhisattvas who have given rise to the first level of bodhichitta arrive at the seventh bodhichitta generation, called Gone Far Beyond, not only do they surpass the hearers and solitary realizers in terms of their mind of relative bodhichitta, they also surpass them with their knowledge of ultimate bodhichitta. Their supreme knowledge that realizes the two truths becomes extraordinarily superior, because on the seventh ground they attain the perfection of skillful means, and their minds enter into and arise from cessation in every moment.
Also, at that time they abide in the greatness that consists in knowing fully, and just as it is, the object that is the dharmadhātu without characteristics. This knowledge differs from understandings of the dharmadhātu based on conceptual reference points such as the contents of the sūtras. This quality is not present in hearers, solitary realizers, or on grounds below the seventh. For, it was said in the sūtras (Sūtra on the Ten Grounds):
O children of the victorious ones, when the son of a king is born into his royal family, he will take the name of the king, and his birth alone will cause him to outshine the entire assembly of ministers. This is not because of his discriminating intelligence, but because of the splendor of his royal ancestry. Later, when the son comes of age and his intelligence matures, he completely passes beyond all the activities of ministers. O children of the victorious ones, in the same way bodhisattvas as well, as soon as they generate bodhichitta, outshine the hearers and solitary realizers. This is not because of the power of their discriminating intelligence, but because of the greatness of their pure intention. The bodhisattvas abiding on the seventh bodhisattva ground abide in the greatness of knowing the object [of dharmadhātu]. They pass completely beyond all the activities of the hearers and solitary realizers.
The above quotation demonstrates that hearers and solitary realizers possess the realization of phenomenal selflessness. That they do realize phenomenal selflessness will be proven here by three reasonings and seven scriptural quotations.
THE FIRST REASONING147
Given hearers and solitary realizers, the subject: it follows that the power of their knowledge is outshone even by the bodhisattvas who have generated the first level of bodhichitta,148 because they are persons who have not fully understood that things lack an inherent nature,149 just as in worldly freedom from attachment.150
THE SECOND REASONING
Given hearers and solitary realizers, the subject: it follows that they have not relinquished all of the mental afflictions (tra-gye/phra rgyas) of the three realms,151 because they mistakenly observe phenomena such as form to have an entity (ngowo/ngo bo) that is truly existent, just as in the freedom from attachment of non-Buddhists.152
THE THIRD REASONING
Given hearers and solitary realizers, who apprehend the aggregates as being impermanent and selfless, the subject:153 it follows that they actually do not even realize the selflessness of the person, because they hold a view that reifies the aggregates, which are the cause for the imputation and positing of a self. This is just as in the case where if one does not stop clinging to the parts of a chariot (the wheels, etc.) as being real, one will not stop clinging to the chariot, the bearer of those parts, as being real.
THE FIRST SCRIPTURAL QUOTATION
From Nāgārjuna’s Precious Garland (Ratnāvalī, Rinchen Trengwa/rin chen phreng ba):154
For as long as there is clinging to the aggregates,
There will be clinging to an “I.”
Where there is clinging to an “I” there is karma,
Which is followed by birth. (1.35)
These three paths155 are without beginning, middle, or end.
In saṃsāra, like a firebrand’s wheel,
They are each the result of the other,
Cycling round and round. (1.36)
When saṃsāra is seen not to exist in itself, in something different,
In both, or in the three times,
Clinging to an “I” is exhausted.
Due to that, action and birth are exhausted as well. (1.37)
This quotation demonstrates how the presence or absence of clinging to things, such as the aggregates, causes saṃsāra to continue or be reversed, respectively.
THE SECOND SCRIPTURAL QUOTATION156
Just as the eye, due to delusion,
Perceives a firebrand to be a circle,
In a similar way the faculties
Apprehend the objects of the present. (4.57)
The faculties and their objects
Are asserted to be of the nature of the five elements.
Yet since each of the five elements has no essence individually,
All of them in actuality are devoid of essence. (4.58)
If the elements were distinct from each other,
It would follow that there could be fire without fuel.
If they merge, they would lose their defining characteristics—
This logic applies to all the other elements. (4.59)
Since the elements do not exist in these two ways,157
An “assembly” is meaningless.
Since assemblies are meaningless,
“Form” is also, in actuality, meaningless. (4.60)
Consciousnesses, feelings, discriminations,
And mental formations as well
Are without an essence of their own identity.
Therefore, in ultimate truth, [the sense pleasures] are essenceless. (4.61)
Just as we fancy the decrease of suffering
To be real happiness,
We also fancy the removal of happiness
To be real suffering. (4.62)
Since suffering and happiness are devoid of an essence,
If you relinquish craving to meet with happiness
And craving to be free of suffering,
You will be liberated by seeing. (4.63)
What is it that sees?
Conventionally, we call it mind.
Yet without mental events there is no mind.
Since both are essenceless, we do not assert their existence. (4.64)
In this way, through precisely and genuinely
Understanding that beings do not exist ultimately,
One becomes just like a fire devoid of its cause:
One passes into nirvāṇa, not being susceptible to further births and not taking further births. (4.65)
This quotation teaches that unless one understands the lack of inherent nature of things such as the aggregates, one will not attain nirvāṇa. However, if you think that the quotation [in the final verse] is referring to nonabiding nirvāṇa, that is incorrect: hearers and solitary realizers attain a nihilistic nirvāṇa through their realization that things lack an essence. Noble bodhisattvas, who attain the same realization, do not. This is verified by the verse following the above quotation:
Bodhisattvas see [this possibility]
And come to desire the enlightenment [that is emancipation from birth and death].
Yet, due to their compassion,
They remain in existence until the [complete] enlightenment [of nonabiding nirvāṇa is attained]. (4.66)
THE THIRD SCRIPTURAL QUOTATION
Forms are like foam on water,
Feelings are like water bubbles,
Discriminations are like mirages,
Formations are like banana trees,
And consciousnesses are like illusions:
Thus taught the Friend of the Sun.158
THE FOURTH SCRIPTURAL QUOTATION159
In the Mahāyāna, the Buddha taught nonarising.
[In the lower vehicles, he taught] emptiness as the exhaustion of all extraneous things.160
Since exhaustion and nonarising are in actuality
The same, accept [the Mahāyāna teachings]. (4.86)
THE FIFTH SCRIPTURAL QUOTATION161
The Transcendent Conqueror, through his knowledge
Of things and nonthings,
In the Instructions to Kātyāyana sūtra,
Refuted both existence and nonexistence. (15.7)
The above three quotations demonstrate that the five aggregates are without an inherent nature through comparing them to five things such as illusions. In particular, in the sūtras of the hearer and solitary realizer vehicles, the Buddha taught that all formations are devoid of an inherent nature in order for the hearers and solitary realizers to relinquish the afflictive obscurations.
THE SIXTH SCRIPTURAL QUOTATION
From the Precious Garland:
In the vehicle of the hearers,
There are no teachings on the aspirations
Of bodhisattvas, nor on the bodhisattvas’ conduct or thorough dedications.
Therefore, how could one become a bodhisattva through that vehicle? (4.90)
The topics on abiding in the bodhisattvas’ conduct
Were not taught in the collection of sūtras [of the lower vehicles],
But were taught in the Mahāyāna.
Therefore, learned ones accept [the Mahāyāna]. (4.93)
This quotation demonstrates that it contradicts scripture and reasoning for a philosophical system to hold that the Mahāyāna is meaningless because phenomenal selflessness is taught in the vehicle of hearers. For, the Mahāyāna does not merely teach phenomenal selflessness. What does it teach? It teaches the bodhisattvas’ grounds, perfections, aspirations, compassion, and so on, along with their complete dedications, their two accumulations, and the inconceivable true nature of reality.
THE SEVENTH SCRIPTURAL QUOTATION162
You taught that there is no liberation
Without realizing freedom from characteristics (tsenma mepa/mtshan ma med pa).
Therefore, in the Mahāyāna,
You taught freedom from characteristics in a comprehensive way.
This quotation demonstrates that the Buddha taught phenomenal selflessness more extensively in the Mahāyāna. In the vehicle of hearers, only the afflictive obscurations are relinquished, and thus phenomenal selflessness was merely presented briefly. In the Mahāyāna, the cognitive obscurations are also relinquished.
The differences between the vehicles of the hearers and the Mahāyāna are explained in detail in this section of the Ṭīkā, which posits differences such as the brevity or extensiveness with which phenomenal selflessness is taught. Whether one is “extensive” or “brief” depends on whether or not one realizes the relationship that apparent phenomena have with phenomenal selflessness in every single instance of relative truth.163
2.2.2.1.1.1.2.2. THE PRIMARY QUALITY, THE PERFECTION OF GENEROSITY
2.2.2.1.1.1.2.2.1. Generosity is foremost on this ground
2.2.2.1.1.1.2.2.2. The ancillary explanation of the praise to generosity
2.2.2.1.1.1.2.2.3. The difference between mundane and transcendent generosity
2.2.2.1.1.1.2.2.1. GENEROSITY IS FOREMOST ON THIS GROUND
2.2.2.1.1.1.2.2.1.1. The actual explanation
2.2.2.1.1.1.2.2.1.2. How their generosity also highlights other qualities
2.2.2.1.1.1.2.2.1.1. THE ACTUAL EXPLANATION
At that time, the first cause of perfect buddhahood,
Generosity, becomes preeminent. (1.9ab)
At the time of attaining the first ground, from among the ten perfections, the causes of the enlightenment of perfect buddhahood, generosity (dāna, jinpa/sbyin pa), the first, becomes vastly preeminent in those bodhisattvas, because the perfection of generosity is the first cause of omniscience. However, it is not the case that these bodhisattvas are devoid of the other perfections, such as discipline.
2.2.2.1.1.1.2.2.1.2. HOW THEIR GENEROSITY ALSO HIGHLIGHTS OTHER QUALITIES
They give even their flesh respectfully,
Which provides a cause for inferring the unseen. (1.9cd)
At that time, let alone giving ordinary things; the bodhisattvas are respectful even when cutting off their own flesh and giving it to beggars. This type of action becomes a cause for inferring the unseen essence and qualities of the first ground.164 For if great compassion, which directly realizes that oneself and others are devoid of an inherent nature, was absent in one’s mindstream, one would not be respectful about giving away one’s own flesh.
2.2.2.1.1.1.2.2.2. THE ANCILLARY EXPLANATION OF THE PRAISE TO GENEROSITY
2.2.2.1.1.1.2.2.2.1. The reason why the Victorious One taught generosity first
2.2.2.1.1.1.2.2.2.2. Generosity produces temporary and ultimate happiness, even if the giver gives incorrectly
2.2.2.1.1.1.2.2.2.3. Generosity quickly produces happiness in bodhisattvas
2.2.2.1.1.1.2.2.2.4. A summary of the above topics
2.2.2.1.1.1.2.2.2.5. A special explanation of how generosity produces happiness in bodhisattvas
2.2.2.1.1.1.2.2.2.1. THE REASON WHY THE VICTORIOUS ONE TAUGHT GENEROSITY FIRST
All beings strongly desire happiness,
Yet for humans, there is no happiness without material enjoyments.
Knowing that enjoyments, in turn, come about through generosity,
The Sage spoke of generosity first. (1.10)
All ordinary beings—those who misperceive phenomena and dwell on a level below the third meditative concentration—strongly desire the happiness of saṃsāra, which is of the nature of suffering. Yet humans can only experience the feeling of happiness through the specific causes of that happiness: food, clothing, and so on, enjoyments which themselves involve causes of suffering. If humans have these enjoyments, happiness arises, and without them it does not. These enjoyments, in turn, come about through generosity. If one does not practice generosity they do not arise. Knowing this, the Sage spoke of generosity first, rather than speaking of discipline and so on.
2.2.2.1.1.1.2.2.2.2. GENEROSITY PRODUCES TEMPORARY AND ULTIMATE HAPPINESS, EVEN IF THE GIVER GIVES INCORRECTLY
2.2.2.1.1.1.2.2.2.2.1. How generosity serves as a cause for temporary happiness
2.2.2.1.1.1.2.2.2.2.2. How generosity serves as a cause for ultimate happiness
2.2.2.1.1.1.2.2.2.2.1. HOW GENEROSITY SERVES AS A CAUSE FOR TEMPORARY HAPPINESS
Even for those who are wanting in compassion, ill-tempered,
And focused exclusively on their own concerns,
The enjoyments they desire,
Which thoroughly pacify their suffering, arise from generosity. (1.11)
Some people give in a way that runs against the aim of benefiting others. They are wanting in compassion, the wish to free others from suffering. They may also be ill-tempered in thought and deed, giving with only the thought, “If I give in this life, I will receive enjoyments in this and future lives,” focusing solely on their own concerns. They do not strive for the results of generosity sought by the heirs of the victorious ones. In not doing so, they turn their backs on a rich banquet of generosity. Nevertheless, their conduct will produce results: the material enjoyments they desire, which thoroughly pacify their sufferings, such as hunger. These results arise due to regarding generosity as a good quality and regarding not giving as a fault.
2.2.2.1.1.1.2.2.2.2.2. HOW GENEROSITY SERVES AS A CAUSE FOR ULTIMATE HAPPINESS
Even they, through an occasion of giving,
Will one day come to meet a noble being.
Perfectly cutting through the continuum of existence,
They will attain the result and proceed to peace. (1.12)
Even those who have the disposition of hearers or solitary realizers, who do not have great compassion, through an occasion of giving motivated by desire to be free of the suffering of sickness and aging, will one day meet with a recipient of such generosity who is a noble being. This noble being will teach them the instructions on turning away from saṃsāra: they will teach them about good qualities, dedications, explaining the dharma, and so on.
Not long after obtaining these instructions, the giver will begin to see the shortcomings of saṃsāra. They will actualize the path of the noble ones, perfectly cutting through the continuum of existence. Through this, they will proceed to peace, the nirvāṇa of the hearers and solitary realizers that is the result of this path. Therefore, this attainment of nirvāṇa also arises due to generosity.
2.2.2.1.1.1.2.2.2.3. GENEROSITY QUICKLY PRODUCES HAPPINESS IN BODHISATTVAS
Before long, those committed to benefiting beings
Will achieve joy through giving. (1.13ab)
Those who hope for the karmic ripening of their generosity will not enjoy the results of generosity simultaneously with the giving itself. However, bodhisattvas, who are committed to benefiting beings, before long will continually enjoy the results of their generosity, even while they are giving. Thus they will attain joy.
2.2.2.1.1.1.2.2.2.4. A SUMMARY OF THE ABOVE TOPICS
Since it is for both those who are loving and not-so-loving in character,
The teaching on generosity is foremost. (1.13cd)
Generosity, as was explained above, is the cause for attaining the higher realms and definite goodness for those loving in character—the bodhisattvas—and for those not-so-loving in character—ordinary beings, hearers, and solitary realizers. Therefore, the teaching that praises generosity is foremost, and that is why it is given first.
2.2.2.1.1.1.2.2.2.5. A SPECIAL EXPLANATION OF HOW GENEROSITY PRODUCES HAPPINESS IN BODHISATTVAS
2.2.2.1.1.1.2.2.2.5.1. The actual explanation
2.2.2.1.1.1.2.2.2.5.2. Even if suffering arises, it is transformed into a cause for the further benefit of others
2.2.2.1.1.1.2.2.2.5.1. THE ACTUAL EXPLANATION
If the joy the heirs of the victors feel
Upon hearing “Please give to me”
Cannot be matched by the joy of the sages entering peace,
What need to mention their joy of giving everything? (1.14)
One may wonder, “What kind of joy do the bodhisattvas experience when they bring satisfaction to someone who has asked them for something?” If several beggars were to come to the door of a bodhisattva and cry out, “Please give this to me,” asking for whatever enjoyments they desired, when the bodhisattvas first hear this cry they will first wonder, “Are they asking me or someone else?” When they realize it is they who are being asked, these heirs of the victorious ones experience a joy that cannot be rivaled even by the joy of the hearer and solitary realizer arhats when those sages enter into the pacification of all suffering. Therefore, what need is there to speak of the even greater joy and satisfaction that the bodhisattvas experience when they benefit others by giving away all inner and outer things?
2.2.2.1.1.1.2.2.2.5.2. EVEN IF SUFFERING ARISES, IT IS TRANSFORMED INTO A CAUSE FOR THE FURTHER BENEFIT OF OTHERS
The suffering they experience when cutting off and giving their flesh
Brings the sufferings of others in the hells and so forth
Directly to the bodhisattvas’ minds.
They then swiftly apply themselves to ending that suffering. (1.15)
Do the bodhisattvas physically suffer when give their flesh and so forth away? There are two types of bodhisattvas: those without attachment and those with attachment. As to the first, it is impossible for them to experience suffering due to cutting off their own flesh, because they have realized that all phenomena are devoid of an inherent nature. Therefore their experience is just like the experience of someone cutting inanimate matter. In relation to this, the sūtra called the Concentration of the Space Treasury (Namka Dzö kyi Ting-nge Dzin/nam mkha’ mdzod kyi ting nge ‘dzin) says:
It is like this: If there were a large forest of sala trees to which a few people came and cut down one tree, the remaining trees would not think, “They cut that tree down; they did not cut me down!” They would have no attachment or anger. The patience of the bodhisattvas is like that. It is completely pure, supreme, and equal to space.
Therefore, noble beings have no suffering due to cutting off their flesh.
As for bodhisattvas with attachment, the suffering they experience in their body from cutting off and giving away their flesh causes them to infer, from their own torment, the incredibly great physical sufferings of other sentient beings in the three lower realms—the hells and so forth. Through fully experiencing their own suffering, they see that the sufferings of the lower realms are a thousand times more intense and intolerable. The bodhisattvas, therefore, do not view the suffering that arises from cutting off their flesh as merely suffering alone. Rather, in order to put an end to the continuum of suffering of the hells and so forth, they swiftly apply themselves to attain great enlightenment.
2.2.2.1.1.1.2.2.3. THE DIFFERENCE BETWEEN MUNDANE AND TRANSCENDENT GENEROSITY
2.2.2.1.1.1.2.2.3.1. Transcendent generosity
2.2.2.1.1.1.2.2.3.2. Mundane generosity
2.2.2.1.1.1.2.2.3.1. TRANSCENDENT GENEROSITY
Generosity that is empty of gift, recipient, and giver
Is known as a transcendent perfection. (1.16ab)
The term “perfection” is derived from words that mean “gone to the other shore.”165 What other shore does one travel to through generosity? The “other shore” is the state of buddhahood, in which the two obscurations are relinquished. This relinquishment is found on the “other shore” of saṃsāra.
If a given virtue can help one to travel to this other shore, it is called a “perfection.” The actual quality that makes a virtue a perfection is the perfection of supreme knowledge, because one travels to the other shore through dedicating the generosity and so on that have been embraced by supreme knowledge to enlightenment. Supreme knowledge turns generosity and so on into “perfections.”
Therefore, generosity that is empty of gift, recipient, and giver is taught to be a transcendent perfection in the Lady Transcendent Conqueror sūtras, because such generosity does not entail reification of the three spheres.
2.2.2.1.1.1.2.2.3.2. MUNDANE GENEROSITY
Generosity in which attachment to those three arises
Is taught to be a mundane perfection. (1.16cd)
Generosity in which there arises attachment to the gift, giver, and recipient, or in other words, generosity in which those three are observed, is taught to be a mundane perfection because observing things in that way is the view of the relative truth.
2.2.2.1.1.1.3. A CONCLUDING SUMMARY DESCRIBING THE GROUND’S QUALITIES
In this way they excellently abide in the mind of the heirs of the victorious ones.
On the genuine support, they discover a beautiful light.
This joy is just like the water crystal jewel:
Completely dispelling the thick darkness, it is victorious. (1.17)
This completes the first bodhichitta generation from the Entrance to the Middle Way.
This verse praises the wisdom qualities of the first ground. The bodhisattvas on this ground excellently abide in the mind of the heirs of the victorious ones, who have attained all of the qualities described above. On the genuine support of relative bodhichitta, they discover the beautiful light of ultimate bodhichitta. This discovery is supremely joyful, and this ground, Supreme Joy, is like a full moon made from the water crystal jewel: just as the latter dispels darkness, this ground is victorious in completely dispelling the thick darkness of one’s own individual obscurations.
This completes the explanation of the first bodhichitta generation, Supreme Joy, from the Entrance to the Middle Way.