Nagarjuna Bodhisattva
on the Perfection of Patience
Source: http://www.purifymind.com
Part One of Two
Beta Translation by
Dharmamitra
The Treatise on the Great Perfection of Wisdom
Section Twenty-four: The Explanation of the Meaning of Chapter One's K.saanti
Paaramitaa.
Sutra: Because the mind does not move, one should perfect k.saanti paaramitaa.
Treatise:
Question: What is meant by "k.saanti"?
Response: (In the language of Ch'in, k.saanti means
patience.)(1) Patience is of two types: patience with respect to beings and
patience with respect to dharmas.
When the bodhisattva practices patience with respect to
beings he gains an incalculable measure of merit. When he practices patience
with respect to dharmas he gains an incalculable measure of wisdom. Because he
perfects the two factors of merit and wisdom his achievement accord with his
aspirations. This is analogous to a person who, because he possesses both eyes
and feet, is able to reach wherever his mind intends. If the bodhisattva
encounters harsh speech or cursing or if he is set upon with knives or clubs,
he reflects and realizes that they are the karmic causes and conditions
resulting from offenses and merit, and that all dharmas, whether subject-related
or object-related are ultimately empty, devoid of self and devoid of anything
belonging to a self. Although he may have the power to respond in kind, because
the three dharmic imprints (dharmamudraa) imprint all dharmas, he does not
produce evil thoughts and does not bring forth the karma of harsh speech.(2) At
that time a dharma belonging to the mind arises which is known as
"patience." Because he has gained this dharma of patience, patience
and wisdom become durable and solidly established. This is analogous to
painting. If the pigments are mixed with a binder, then they adhere solidly.
There are those who say that the mind of goodness is of
two types. There is the coarse and there is the subtle. The coarse is
characterized by patience and the subtle is characterized by dhyana absorption.
When one has not yet gained the mental bliss of dhyana absorption but is still
able to block himself off from committing the manifold evils, this is [goodness
characterized by] patience. When the mind has gained the mental bliss of dhyana
absorption and so does not engage in the manifold evils this is [goodness
characterized by] dhyana absorption.
This patience is a dharma belonging to the mind. It is
interactive with the mind and follows along with the actions of the mind. It is
not the case that it is karma in and of itself and it is not the case that it
occurs as a karmic retribution. It occurs in conjunction with karmic actions.
There are those who say that it is connected with two of
the [three] realms. There are those who say that it is connected only with the
desire realm or that it has no [such] connections. This is because there are no
external evils to be endured in the form realm. It may either be attended by
outflows or characterized by the absence of outflows. This is because it may be
gained by either the common person or the arya. Because one blocks off
unwholesome dharmas originating in both one's own mind and the minds of others
it is referred to as "good." Because it is good it may involve severance
through consideration or perhaps may not involve severance. There are all sorts
of other issues such as these which are extensively distinguished in the
Abhidharma.
Question: What is meant by
patience with respect to beings?
Response: There are two kinds of beings which come and
approach the bodhisattva: The first are those who are respectful and who
contribute offerings. The second are those who are hateful, who scold and who
bring injury through blows. At such times the mind of the bodhisattva is able
to be patient. He does not feel affection for the beings who contribute
offerings nor does he hate those beings who heap evil upon him. This
constitutes patience with respect to beings.
Question: How is it that one
can speak of "patience" with regard to respectfulness and the giving
of offerings?
Response: There are two kinds of fetters: The first are the fetters which
belong to the sphere of affection. The second are those fetters which belong to
the sphere of hatefulness. Although respectfulness and the giving of offerings
do not generate hatefulness, they cause the mind to become affectionately
attached. These are known as the soft thieves. Hence one should cause himself
to be patient with these things so that he is not attached or moved by affection.
How is one able to be patient? One contemplates that they are impermanent and
that they constitute a point for the potential arisal of the fetters. As stated
by the Buddha, the wounds which occur through offerings go deep. It is as if
they cut through the skin and reach the flesh, cut through the flesh and reach
the bone, and then break through the bones and reached the marrow. When a
person becomes attached to offerings then he breaks through the skin of
upholding the precepts, cuts into the flesh of dhyana absorption, breaks
through the bones of wisdom, and brings about loss of the marrow of the subtle
and marvelous mind of goodness.
This principle is exemplified by a case which began when
the Buddha first roamed to the state of Kapilavastu. He went together with
1,250 bhikshus, all of whom had the physical appearance of brahmacaarins.
Because they had previously been involved in making offerings to fire, their
form and appearance were haggard. Because they had previously been engaged in
the ascetic practice of fasting, their skin and flesh were emaciated and black.
King Shuddhodana thought to himself, "Although my son's retinue is pure in
mind and pure in conduct they are utterly lacking as regards their appearance.
I should select from among those families with many sons and grandsons and have
each send one man to be a disciple of the Buddha." After he had this
thought he issued an edict throughout the country so as to be able to select
from among the sons of the Shakyan nobility. Those who came forth in response
to the official declaration were all ordered to leave the home life.
At this time, Devadatta, the son of King Dro.nadana, left
the home life, studied the Way and memorized the 60,000-section Dharma
collection. He was vigorous in his cultivation for a full twelve years.
Afterwards, for the sake of the benefit of offerings, he came to the place
where the Buddha was and sought to study the superknowledges (abhij
"Gautama, if you contemplate the impermanence of the five aggregates you
can succeed in gaining the Way and will also gain the superknowledges."
But he did not instruct him in the method of obtaining the superknowledges.
Devadatta left and sought this same thing from
Shariputra, from Maudgalyaayana and eventually from five hundred arhats. None of
them would explain it to him, saying instead, "You should contemplate the
impermanence of the five aggregates. You can thereby gain the Way and can also
gain the superknowledges."
He did not get what he was seeking and so wept and felt unhappy. He went to
where Ananda was and sought to study the superknowledges. At this time Ananda
had not yet achieved the knowledge of others thoughts (paracittajnaana). Out of
respect for his elder brother he passed these techniques on to Devadatta as
they had been explained to him by the Buddha. Having gotten the method for
studying the superknowledges, he went into the mountains and before long gained
the five superknowledges.
After he had gained the five superknowledges he thought to himself, "Who
should become my daanapati?(3) There is, for instance, Prince Ajaatashatru. He
possesses the features of a great king." Seeking to become his close
intimate, he went up to the heavens and acquired heavenly food. Returning by
way of Uttaravatii, he obtained some "spontaneous" rice. Finally, he
went to the Jambu forest, got some Jambu fruit, and then presented them to
Prince Ajaatashatru. Sometimes he would transform himself into a precious
elephant or into a precious horse so as to play tricks on the Prince's mind. At
other times he would become an infant and sit on his knee. The Prince would
cradle him in his arms and he would coo and gurgle and drool. Each time he did
this, he would utter his own name thereby causing the Prince to become aware of
it. He manifest all sorts of unusual appearances in order to move the Prince's
mind. The Prince's mind was tricked by this. In the Ambavana park he built an
immense vihaara.(4) He prepared the four kinds of offerings as well as all
sorts of other assorted gifts There was nothing not present in abundance. He
provided them all to Devadatta. Each day he brought along all of the great
officials and personally presented five hundred dishes of fine foods with rice.
Devadatta received offerings in great measure and yet his following of disciples
was very small in number. He thought to himself, "I possess thirty of the
marks of a great man, only slightly less than the Buddha. It is only that I
have not yet had disciples gathering around me. If I was surrounded by a great
assembly, how would I be any different from the Buddha?" After having had
thoughts like this he developed the idea to break up the Sangha and so gain
five hundred disciples. Shariputra and Maudgalyaayana spoke Dharma and provided
instruction. As a result the Sangha became harmonious and united again.
Devadatta then had the evil idea to pushing down [a
boulder] from the mountain to crush the Buddha. A vajra-bearing stalwart
intervened from a distance by throwing his vajra cudgel [to deflect it]. A
broken piece of the boulder rolled up and injured the Buddha's toe. Floral
Appearance Bhikshuni(5) rebuked Devadatta who responded by striking the
bhikshuni with his fist. The bhikshuni's eyes popped out [from the force of the
blow] and she immediately died.
He committed three nefarious offenses and drew close to
such evil and fallacy-promoting non-buddhist masters as Puura.na. He severed
all roots of goodness and his mind became devoid of shame or regret.
Additionally, he imbedded a noxious poison under his fingernails, wishing to
take the occasion of bowing to the Buddha to injure the Buddha through
poisoning. He was about to proceed but had not yet arrived when the earth in
the city of the House of Kings spontaneously split open and a fiery carriage
came forth. It took him on board and transported him, still alive, down into
the hells.
Devadatta's body possessed thirty of the marks of a great
man and yet he was unable to resist and overcome his own mind. For the sake of
the benefits of offerings he created great offenses and entered the hells while
still alive. It is for this reason that it is said that the wounds inflicted by
offerings go deep, breaking through the skin and reaching to the marrow.
One should cast off and get rid of the mind which feels
affection for those persons who make offerings. This is what is meant by the
bodhisattva's mind of patience not becoming affectionately attached to those
persons who make offerings or demonstrate respect.
Moreover, there are three kinds of offerings: The first
are those which come on account of the causes and conditions associated with
past-life merit. The second are those where one receives respect and offerings
from people on account of the present life merit associated with cultivating
the precepts, dhyana absorption and wisdom. The third are those where one gains
offerings through falseness and pretense by deceiving others at the time when,
although one is inwardly devoid of actual meritorious qualities, one makes it
appear outwardly as if one is utterly pure.
With respect to these three kinds of offerings one should
consider to oneself, "If one now obtains offerings through the causes and
conditions of former lives wherein one diligently cultivated merit, this is
just something which has been created through personal diligence and thus naturally
obtained. What would be the point in becoming haughty over something like this?
This is just like planting in the spring and reaping in the fall. This is
something gained individually through the application of one's own strength.
What in it is sufficient cause for arrogance?" After one has considered in
this manner one is able to endure and overcome his own mind so that he is able
to refrain from being attached or prideful.
If on account of efforts in the present life one has merit and so obtains offerings,
one should think to oneself, "This comes to me on account of wisdom,
whether through understanding the reality mark of all dharmas or whether
through being able to cut off the fetters. It is on account of this merit. When
this person makes offerings it has nothing to do with me." After having
considered in this fashion one naturally overcomes his own thoughts and is not
arrogant or condescending. [One also realizes], "Truly, this is a case of
having a fondness for merit. It is not that they are fond of me."
This is comparable to the case of the Kashmiri tripi.taka
master bhikshu who cultivated the dharma of the ara.nya(6) and who went to one
of the King's temples. The temple had set up a great convocation. The person
who guarded the door observed the coarse and low-quality nature of his robes
and so blocked the door and did not allow him to go on ahead. In this manner,
time and time again, on account of his robes being of low quality, he was never
allowed to go on forward. Then he employed the skillful means of borrowing a
fine robe before coming. The doorman observed this and permitted him to go
forward without restriction. Having arrived at a seat in the convocation he
obtained all manner of fine foods. Before [eating the food] he first presented it
to his robes. Everyone asked him, "Why do you do that?"
He replied, "I have recently come here repeatedly and each time have been
unable to gain entry. Now, on account of the robes, I have been able to sit in
this seat and obtain all kinds of fine food. It is actually on account of the
robes that I have obtained it. It is for this reason that I present it to the
robes."
When one obtains offerings on account of the merit of cultivation, on account
of upholding the precepts and on account of wisdom, the practitioner should
think to himself, "This is on account of merit. It is not the case that it
is on account of me." When one contemplates in this fashion and is then
able to overcome his own thoughts, this is known as patience.
If one were to gain offerings through falseness and
deception, this would constitute self-destruction and thus it is something one
cannot approach. One should consider to himself, "If I were to employ this
falseness and obtain offerings as a result, it would be no different from an evil
thief committing a robbery to get his food. This would constitute falling into
the offense of deception.
When in this fashion one's mind refrains from becoming
affectionately attached to the three types of offering-bearing persons while
also refraining from arrogance, this constitutes patience with respect to
beings.
Question: When a person has not yet gained the Way, clothing and food are
urgent issues. How does one adopt a skillful means whereby one gains that
patience which prevents the mind from becoming attached and which prevents one
from developing affection for benefactors?
Response: One employs the power of wisdom to contemplate
the mark of impermanence, the mark of suffering and the mark of being devoid of
a self so that the mind is in a state of constant renunciation and concern on
this account. This is analogous to the criminal who is drawing close to the
time of undergoing corporeal punishment. Even though he may have fine flavors
set before him, even though his family may have come to offer him
encouragement, and even though the refreshments and meals may be the most
exquisite cuisine, on account of being distressed over the thought of dying, he
is unaware of its distinctive taste. The practitioner is just like this. He
constantly contemplates the mark of impermanence and the mark of suffering.
Although he obtains offerings, still, his mind is not attached.
This is also analogous to the antelope (jang, a.k.a. Moschus chinloo) which is
hotly pursued by the tiger and is not able to lose him completely. Although he
gets fine grasses and the best water, when he is drinking and eating his mind
is devoid of defiling attachments. The practitioner is also just like this. He
is constantly pursued by the tiger of impermanence and is unable to escape it
for even a moment. His consideration is characterized by renunciation and
abhorrence. Although he may obtain fine flavors, still, he does not develop
defiling attachments. Therefore, in the midst of people who present offerings,
the mind of the practitioner achieves spontaneous patience.
Furthermore, if it happens that women come who are
desirous of sensual pleasures and who seek to seduce the bodhisattva, at such
times the bodhisattva should overcome his own thoughts, have patience and not
allow them to arise. This situation is comparable to that of Shakyamuni Buddha
beneath the bodhi tree. The king of the demons was distressed and so sent three
of his "jade" daughters. The first was named "Blissful to
Behold." The second was named "Pleasurable to Others." The third
was named "Lust." They came, revealed their bodies and assumed
various poses, desiring to destroy the bodhisattva. At this time the mind of
the bodhisattva did not move for even a moment and he did not lay eyes upon
them for even a moment.
The three maidens thought to themselves, "The minds
of people are not the same. That which they are fond of is different in each
case. Some are fond of the young, some are fond of the middle-aged. Some are
fond of those who are tall and some are fond of those who are short. Some are
fond of those who are black and some are fond of those who are white. There are
many preferences like these. Everyone has that of which he is fond."
At this time the three maidens each transformed
themselves into five hundred beautiful maidens. Each of the
transformationally-produced maidens assumed an incalculable number of unusual
poses as they emerged from the forest, like flashes of lightning appearing
momentarily from the midst of black clouds. Some displayed their eyebrows and fluttered
their eyelids, or posed alluringly, or offered subtle gazes. They made many
sorts of music and showed all kinds of seductive mannerisms. They drew close to
the bodhisattva, desiring with posed bodies to touch and pressure the
bodhisattva. At that time the secret vajra-bearing stalwarts bellowed and
glowered hatefully at them, "Who do you think this is that you dare to
approach him seductively to touch and bother him?" At that time those
secret stalwarts uttered a verse in which they scolded them:
You are unaware of the fate of the gods.
They lose what is fine and their beards turn yellow.
The waters of the great sea which were clear and beautiful,
Today are entirely bitter and salty.
You are unaware that your days are diminishing.
All the gods of Vasu are bound to fall.
Fire is originally the mouth [which consumes] the heavens.
And so now everything shall be devoured.
You are unaware of these matters.
Thus you dare to slight this aarya.
At this time the crowd of maidens suddenly retreated a
little and spoke to the bodhisattva, saying, "Now these numerous maidens
are beautiful and adorned beyond compare. They could serve to delight your
mind. Why do you just sit there so uprightly?"
The Bodhisattva said, "You all are impure,
foul-smelling, filthy and detestable. Depart from here and cease this deceptive
discourse." At this time the Bodhisattva then spoke forth a verse, saying,
This body is a thicket of filthiness.
It is but a collection of decaying matter.
This truly is a walking toilet.
What in it is sufficient to please the mind?.
When the maidens heard this verse, they thought to
themselves, "This man is unaware of our pure heavenly bodies and thus
utters this verse." They then immediately transformed their bodies,
returning to their original forms. They radiated light which shimmered and
illuminated the forest and proceeded to make heavenly music. They then spoke to
the Bodhisattva, saying, "Since our bodies are like this, what is there to
criticize?".
The Bodhisattva replied, saying, "When the time comes you will
naturally know."
They asked, "What do you mean by these words?"
He replied with a verse:
In the parks and forests of the heavens,
And in the seven-jewelled lotus blossom pools,
The gods enjoy sensual pleasures with one another,
And lose track of time as you yourselves know.
At this time one undergoes impermanence.
The pleasures of the gods are all suffering.
You should renounce the pleasures of desire.
Have affection for and pleasure in the right, true Way.
When the maidens had heard this verse, they thought to
themselves, "This man is possessed of a great wisdom which is
incalculable. He realizes the ills inherent even in the pure pleasures of the
gods. He is not one who can be obstructed." They then immediately disappeared.
The bodhisattva contemplates in this fashion the
pleasures involved in sexual desire. He is able to control his own mind. His
patience is such that he is not even slightly moved.
Then again, the bodhisattva contemplates all sorts of
impurity in desire. Of all the kinds of ruination, ruination by women is the
most severe. One may still remain briefly close to such phenomena as knives,
fire, lightning storms, enemies and poisonous snakes. But one cannot grow close
to the miserliness, jealousy, hatred, flattery, seductive defilement,
disputation, greed and anger of a woman. Why? Women are petty people. Their
minds are shallow and their wisdom is scant. Their eyes are only directed
towards desire. They have no regard for wealth, nobility, wisdom, virtue or
fame. They focus on carrying through with the evils of desire and in destroying
a persons roots of goodness. Although one may say that it is difficult to
escape fetters, shackles, the cangue, being confined and tied up or being
imprisoned, these are still [comparatively] easy to break out of. When the lock
of womanhood restrains a man, the defilement is solid and its roots go deep.
One who has no wisdom becomes immersed in it and finds that it is a difficult
thing to escape. Of all of the many kinds of illness, the female illness is the
most severe. This is exemplified by a verse spoken by the Buddha:
One should rather use red-hot iron
And twist it around in the eyes.
Don't take up the scattered mind
And gaze perversely on the form of a woman.
The subtle smile, the making of gestures,
The arrogance, the shamefulness,
The turn of the head, the inviting gaze,
The lovely words, the jealousy and hate,
The walking along with defiling seductiveness,--
These are used to trick a man
Into the net of lustfulness.
People all trap themselves.
Sitting, lying down, walking or standing,
The sidelong glance turned away and the clever flattery,--
In the case of the foolish man with scant wisdom,
His mind is intoxicated by it.
One can grasp a sword and direct it at an enemy,
In this one can still be victorious,
But when the female insurgent inflicts harm on a man,
This is something which one cannot restrain.
Insects and snakes which possess a poison
Still may be grasped with the hands.
The emotions of women delude a man.
These are such as cannot be touched.
For a man who is possessed of wisdom,
They are such as should not be looked upon.
If one wishes to observe them,
It should be as one would one's mother or sister.
If one uses the gaze of reality to contemplate them,
They are a gathering together which is filled with impurities.
If the fire of lust is not gotten rid of,
One will be utterly burned up by it.
Moreover, as for the characteristics of women, if they
encounter a situation where they are treated with veneration then they cause
the husband's mind to be elevated. If the worshipful emotions slip away, then
they cause the husband's mind to be terrorized. In this fashion, women
constantly deliver emotional afflictions, distress and fearfulness to men. How
can one draw close to them? The offense of women lies in their substitution of
contrariness and estrangement for intimacy and good feeling. The intelligence
of women lies in their ability to cleverly assess the vulnerabilities of men. A
great fire which burns people might still be approachable. A light breeze which
has no form might still be laid hold of. Poisonous insects and snakes might
still be touched. But in the mind of a woman one can find nothing substantial.
Why is this? It is the mark of women that they have no regard for wealth,
nobility, uprightness and correctness, fame, wisdom, virtue, family background,
artistic ability, eloquence, intimacy or deep love. None of these have priority
in their minds. They only look towards that which they desire. They act like
poisonous dragons which do not discriminate between those who are fine and
those who are disgusting, but which seek only to kill people.
Moreover, women will pay no attention to anyone who is in
distress, suffering or haggard. Their interest lies in being provided with
material support and worshipful admiration. Their vanity and extravagance are
uncontrollable.
Additionally, if they are in the company of good people,
then they adopt for themselves a lofty mind. If they are in the company of
those who are lacking in intelligence, they look upon them as if they were
enemies. If they are in the company of the wealthy and noble, they pursue them
with admiring affection. If they are in the company of those who are poor or of
humble station, they look upon them as if they were dogs. They constantly
follow the mind of desire and do not pursue meritorious qualities.(7)
In this connection there once was a king who had a
daughter named Kumuda. There was a fisherman named Shu-pwo-chye. He was walking
along the road when he looked from afar and saw the princess's face in the
window of a tall building. In his imagination he developed thoughts of defiled
attachment which he could not relinquish for even a moment. He went through days
and months during which he was unable to drink or eat. His mother asked him the
reason and he revealed his feelings to his mother, "I saw the daughter of
the King. My mind is unable to forget her."
The mother explained to her son, saying, "You are a
man of lesser station. The daughter of the King is an honored member of the
nobility. She is unobtainable."
The son said, "My mind prays for this bliss and is
unable to forget it for even a moment. If I cannot have it as I will it then I
will be unable to go on living."
For the sake of her son the mother entered the palace of
the King, constantly providing gifts of fat fish and fine meats which she left
for the daughter of the King without asking any remuneration. The princess
thought this strange and so asked her what wish she was seeking to fulfill. The
mother addressed the princess, "Pray, dismiss the retainers. I must relate
a personal matter." [She then continued], "I have only one son. He
cherishes a respectful admiration for the daughter of the King. His feelings
have taken hold in a way that has caused him to become ill. He is not likely to
survive much longer. I pray that you will condescend to have pity on him and
give him back his life."
The princess said, "On the fifteenth of the month
have him go into such-and-such a god's shrine and stand behind the image of the
god."
The mother returned and told her son, "Your wish has
already been fulfilled." She then described what had transpired. He
bathed, put on new clothes and stood behind the image of the god.
When the time came, the princess told her father the King, "I have
something inauspicious which has come up. I must go to the shrine of the god
and seek for auspiciousness and blessings."
The King replied, "That is very good." He then
had five hundred carriages adorned which proceeded to the shrine of the god.
Having arrived, she ordered her retainers to close the doors and wait as she
entered the shrine alone. The heavenly spirit thought, "This should not be
this way. The King is the lord of the land. I cannot allow this petty man to
destroy and dishonor the princess." He then caused the man to become tired
and to fall into a sleep from which he did not awaken. Having entered, the
princess saw him sleeping. She shook him very hard and yet he did not awaken.
She left him a necklace worth a hundred thousand double-ounces of gold and then
went away. After she had left, this man was able to awaken and see that the
necklace was there. Next, he asked a person in the crowd and knew that the
King's daughter had come. Because he was unable to follow up on his infatuation
he became distressed, full of regret and overcome with the affliction of grief.
The fire of lust broke loose within him. He was burned up by it and then died.
With this as evidence one therefore knows that the mind
of a woman is such that she does not distinguish between the noble and the base
but is only concerned with following her desires.
Again, there once was the daughter of a king who pursued
a caîàÀla and consummated impure acts with him. Also, there
once was the daughter of a rishi who followed after and pursued a lion. All
sorts of examples such as these demonstrate that a woman's mind is unable to be
selective in this regard. On account of all sorts of such reasons one should
gets rid of emotional desires towards women and patiently refrain from
affectionate attachment to them.
How does one succeed in being patient in the midst of
people who are hateful and tormenting? One should consider to oneself,
"All beings possess the causes and conditions of offenses and alternate in
attacking and harming one another. That I now undergo torment is also owing to
causes and conditions from actions in previous lives. Although this is not
something I have committed in this present life, it is the retribution for evil
committed in a previous life. I am now paying for it. I should accept it
agreeably. How could I go against it?" This is analogous to owing a debt.
When the lender asks for it, one ought to repay it happily. One can't get angry
over it.
Moreover, the practitioner constantly implements thoughts
of loving-kindness. Although there may be torment and chaos forced on his
person, he must certainly be able to have patience and undergo it.
This is exemplified by the rishi who practiced k.saanti.
He dwelt in a great forest where he cultivated patience and practiced
loving-kindness. At that time King Kali brought his courtesans along with him
as he entered the forest to wander and sport about. Having finished his
refreshments and meal the King took a short nap.
The courtesans wandered off amongst the flowers and trees
and then saw this rishi. They offered their reverential respects and then stood
off to one side. At that time, for the sake of the courtesans he spoke in
praise of loving-kindness and patience. His words were so fine and marvelous
that the listeners could not get enough. They remained a long time and would
not leave.
King Kali woke up and failed to see his courtesans and so
picked up his sword and followed along behind so as to catch up with them. He
saw them standing before the rishi. He became filled up with arrogance and
jealousy. With hate-filled glowering he brandished his sword and demanded of
the rishi, "Just what are you doing?!"
The rishi replied, saying, "I'm abiding here in the
cultivation of patience and the practice of loving-kindness."
The King said, "I'm now going to put you to the test. I'm going to take a
sharp sword and slice off your ears and nose. I'm going to chop off your hands
and feet. If you don't get angry then we'll know that you cultivate
patience."
The rishi said, "Do what you will."
The King immediately drew forth his sword and sliced off his ears and nose and
chopped off his hands and feet. He then asked, "Has your mind moved or
not?"
He replied, "I cultivate loving-kindness and compassion. The mind has not
moved."
The King said, "You are just a single person here. You have no power [in
this situation]. Although you claim that you have not moved, who would believe
it?"
At this time the rishi immediately made a vow, "If I truly cultivate
loving-kindness and patience, the blood ought to turn into milk." The
blood immediately transformed into milk..
The King was both greatly frightened and delighted. He
then left, leading away the courtesans with him. At this time the dragons and
spirits of the forest set loose a cataclysmic storm with thunder and lightning
bolts on account of [his actions toward] this rishi. The King was mortally
wounded by it and, sinking away, he did not return to the palace. And so it is
said that even in the midst of torment and chaos one must practice patience.
Additionally, the bodhisattva cultivates the mind of
compassion. All beings are constantly undergoing manifold sufferings. They
dwell in the womb and are forced through a narrow passageway in which they
undergo all manner of suffering and pain. When they are born they are subjected
to such forceful pressure that it is as if their bones and flesh are crushed.
The cold wind which strikes their bodies more severely than a sword or a
halberd. Hence the Buddha said that among all of the types of suffering, the
suffering of being born is the most intense. In this same fashion the suffering
of growing old, becoming sick and dying are fraught with difficulty and misery.
How could a practitioner add yet more to their sufferings? This would be like
plunging a knife wound into the center of an open sore.
Additionally, the bodhisattva reminds himself, "I
should not be like everyone else who constantly follows along in the flowing
current of birth and death. I should move against the current and seek to reach
its very source by entering the way of nirvana. All common people, when met
with attack are hateful, when met with benefit are delighted, and when in a
frightening place become fearful. In becoming a bodhisattva I cannot be like
them. Although I have not yet cut off the fetters I should still exert
self-restraint in the cultivation of patience. When tormented and injured I
will not be hateful and when encountering respect and offerings, I will not be delighted.
I should not be fearful of the intense difficulties involved in the manifold
forms of suffering. I should let flourish the mind of great compassion for the
sake of beings."
Moreover if the bodhisattva sees a being coming to
afflict him with torment and chaos he should think to himself, "This is my
close friend. He is also my guru. I must enhance my treatment of him with
familial affection and respectful thoughts. Why? Because if he does not afflict
me with manifold forms of torment then I will be unable to perfect the practice
of patience." It is for this reason that he says, "He is my close
friend and he is also my guru."
Moreover the bodhisattva's awareness accords with the
statements of the Buddha. [And so he considers,] "Throughout beginningless
time and in a boundless number of world systems, beings have been going and
coming, circulating an incalculable number of times through the five destinies.
I myself have been the father, mother and elder and younger brother of these
beings. These beings have also all served as my father, my mother and as my
elder and younger brother. It will be the same in the future as well."
Extrapolating like this [he realizes that] he should not nurture an evil mind
which cherishes hatefulness and harm. He additionally considers, "Among
the beings, those who are of the lineage of the buddhas are extremely many. If
I have hateful intentions towards them then this is just being hateful towards
the buddhas. If I am hateful towards the buddhas then I am done for." This
is exemplified by the earlier discussion about the pigeon. Even it will succeed
in achieving buddhahood. Although it is but a pigeon now, one may not act
slightingly towards it.(8)
Additionally, among all of the sorts of affliction,
hatefulness is the most serious. Among all of the retributions for committing
bad acts, the retribution for hatred is the greatest. The other fetters do not
have such severe punishments. This is demonstrated in Shakra Devaanaam Indra's
verse in which he queried the Buddha:
What thing is it that slays one's peace and security?
What thing is it that, if slain, one has no regrets?
What thing is it that is the root of poisonousness?
And which devours and destroys every form of good?
What thing is it that one slays and then is praised?
What thing is it that, once slain, results in no more distress?
The Buddha replied with a verse in which he said:
When one slays hatred the mind will be peaceful and secure.
When one slays hatred the mind will have no regrets.
Hatred is the root of poisonousness.
Hatred destroys every form of good.
When one slays hatred, all buddhas offer praise.
If one slays hatred one has no more distress.
The bodhisattva considers, "I now practice
compassion. I wish to cause beings to gain happiness. Hatred devours and
destroys all forms of goodness. It visits poisonous injury on everyone. How
then could I engage in such a severe offense? If one possesses hatefulness one
loses even one's own happiness and benefit. How could one be able thus to cause
other beings to gain happiness?"
Moreover, all buddhas and bodhisattvas take the great
compassion as their foundation. They come forth from compassion. Hatred is the
poison which destroys compassion. In that connection it is especially
inappropriate. If one destroys the foundation of compassion, how can one be
called a bodhisattva? From what does a bodhisattva emerge? It is for these
reasons that one should cultivate patience.
If beings visit all manner of hatred and torment upon
one, then one should remain mindful of their meritorious qualities, thinking,
"Now, although this being has committed this one offense, still, aside
from this he possesses all sorts of other marvelous meritorious qualities. On
account of his possessing these meritorious qualities one should refrain from
being hateful. Additionally, if this person curses me or strikes me he is
helping to refine me. This is analogous to a goldsmith's refining of gold where
the impurities are gotten rid of with fire so that only true gold remains. This
is just the same. If I encounter punishments then this derives from the causes
and conditions of earlier lifetimes. I should now go about paying off this debt
and so should not be hateful. I should exercise patience in this matter."
Furthermore, the bodhisattva brings loving-kindness to
his mindfulness of beings just as if they were infants, thinking, "The
people of Jambudviipa have an abundance of every kind of distress and worry and
seldom have any days in which they are pleased. If they experience enjoyment in
coming here and cursing and reviling or adding their praiseful approval to the
doing of evil, this happiness is a rare thing. Carry on with the cursing as
much as you please. Why? Because I originally brought forth the intention to
cause beings to gain happiness."
Also, the beings of the world are constantly tormented by
many diseases. Additionally, they are constantly followed and spied upon by the
insurgents of death which follow along like an enemy which constantly waits for
its opportunity to take advantage of a person. How then could a good person
fail to act out of loving-kindness and pity, wishing instead to inflict
additional suffering on them? Before an instance of suffering has reached
another person, one should first take on the injury one's self. One should take
up considerations of this sort thereby refraining from be hateful towards
others while invoking the cultivation of patience.
Furthermore, one should contemplate that the faults of
hatred are extremely deep. Of the three poisons, nothing is more serious than
this. Of the ninety-eight secondary fetters (sa.myojana), this one is the most
stubborn. Of all of the disorders which afflict the mind this is the one which
the most difficult to cure. People who are affected by hatred have no awareness
of what is good and what is not good. They have no regard for offenses or
blessing. They know nothing of any benefits or injuries. They are not even
mindful of themselves. They are bound to fall into the wretched destinies. Any
good words are lost on them. They do not cherish a good reputation and have no
awareness of the torment undergone by others. Nor do they make any calculations
regarding their own physical and mental weariness and torment. Hatred covers
over their wisdom eye and they focus exclusively on carrying on with the
torment of others. This is like the rishi with the five superknowledges who,
even though he cultivated pure practices, slaughtered the inhabitants of an
entire country like a ca.n.daala [butcher].
Again, a person who is possessed by hatred, like a tiger
or a wolf, is difficult to remain together with. He is also like a purulent
sore which readily discharges or easily deteriorates. The person who is full of
hatred is like a venomous snake. People take no delight in encountering him.
The evil mind of the person who accumulates hatreds becomes gradually greater
so that he ends up doing what one cannot do, killing even his father, killing
even his lord, and even developing evil intentions towards the Buddha. This is
comparable to the bhikâus in the state of KaushaambÆ. On account of
minor reasons their hateful thoughts became so great that they split into two
factions. If they wished to come to a breaking off of relations, they should
have had to wait to the end of the three months. But they were still unable to
put an end to it. The Buddha came and in the midst of the Assembly raised up
his wheel-marked hand to quiet them and told them:
All of you bhikshus,
Don't give rise to disputation.
When evil thoughts continue,
The suffering in retribution is extremely severe.
You are seeking to gain nirvana.
Cast off and relinquish worldly benefits.
Abiding in the Dharma of goodness,
Why are you hateful and full of disputation?
When men of the world are angry and have disputes,
This is something for which one may still have empathy.
But with men who have left the home life,
How can it be that they engage in disputatious fighting?
When in the mind of one who has left the home life,
One cherishes venom, this harms one's self.
It is like from the midst of a cool cloud
Having lightning come forth which burns the body.
The Bhikshus addressed the Buddha, saying, "The
Buddha is the king of Dharma. But pray, may he remain silent for a moment. This
group assailed us. We cannot but respond."
The Buddha thought, "These men cannot be crossed
over." From the midst of the group of those sanghans, he soared aloft and
disappeared. He went into the forest where he remained still in samadhi.
In just this manner the offense of hatred is such that,
at its extreme one does not accept even the words of the Buddha. For this
reason one should get rid of hatred and cultivate patience.
Moreover, when one is able to cultivate patience, it is
easy to gain loving-kindness and compassion. If one has gained loving-kindness
and compassion, one succeeds in reaching the
Question: The dharma of
patience is entirely fine, but there is one situation where it is unacceptable.
This is where a petty person is slighting and arrogant and holds the opinion
that one is afraid. For this reason, one should not be patient under every
circumstance.
Response: If one is the victim of slighting and arrogance
on the part of a petty person who thinks that one is afraid of him and so one
desires to not be patient, that offense of not being patient is an even more
serious situation. Why? A person who is not patient is looked upon lightly and
is seen as base by the worthies, by the aaryas and by good people. The person
who is patient is looked on with arrogance by petty people.
Of the two cases of being looked upon lightly, one ought
rather to be the victim of arrogance on the part of those who have no
intelligence and so not be subjected to being seen as base by the worthies and
aaryas. Why? People who have no intelligence fail to treat lightly those
situations which should be treated lightly. People who are worthies and aaryas
treat as base that which ought to be treated as base. For this reason one
should cultivate patience.
Moreover, although a person who is patient may not practice
giving or dhyana absorption, still he constantly earns subtle and marvelous
merit whereby he is reborn among gods and men and later gains the
Then again, the bodhisattva considers, "If people
torment me in the present life, bring ruin and shame upon me, forcefully seize
that which would benefit me, slight me, scold me and put me in bondage, I
should nonetheless still maintain patience. If I fail to be patient I am bound
to fall into the hells and undergo incalculable suffering on the iron-walled
hot ground, enduring roasting and broiling such as one cannot completely
describe."
For this reason one knows that although one may be
slighted by petty people devoid of intelligence, one may still be noble. If one
is not patient and so resorts to using his power, although he might gain some
satisfaction, still he is base. Therefore the bodhisattva ought to be patient.
Additionally, the bodhisattva considers, "When I
first brought forth the resolve [to gain bodhi] I vowed to cure the mental
diseases of beings. Now this being has fallen ill with the fetter of hatred. I
should cure him. How could I voluntarily make myself sick on that account? I
should be patient."
This is analogous to the master of medicines who cures
the manifold diseases. If he encounters someone who is afflicted by the disease
of being driven crazy by a ghost such that he pulls a knife and curses and
reviles and has no recognition of good or bad, the physician knows that it is a
disease of ghostly possession. He simply proceeds with curing it and so does
not become angry.
If the bodhisattva is hated, tormented, cursed and
reviled by beings, he knows that they have fallen ill with the affliction of
hatred and that these actions are caused by a crazed mind. He employs skillful
means to cure them, and in just the same manner, he finds no cause for blame or
condemnation.
Furthermore, the bodhisattva engages in the raising and nurturing of everyone,
loving them as if they were his own children. If beings are hateful and
tormenting towards the bodhisattva, the bodhisattva has pity on them , does not
hate them and does not condemn them.
This is analogous to a father who acts out of
loving-kindness and so raises to maturity his sons and grandsons. Because his
sons and grandson are young and immature, they don't yet understand anything.
There may be times when they curse and strike out, being both disrespectful and
careless of consequences. The child's father feels sympathy for his stupidity
and immaturity and so loves him and brings forth a remedy. Although there is a
transgression, he does not hate him and does not become angry. The
bodhisattva's patience is just like this.
Then again, the bodhisattva considers, "If beings
heap hatred and torment upon me I should be patient. If I fail to be patient
then my thoughts will be full of regret in this life and in the future I will
enter the hells where I will experience suffering which is incalculable. If I
come to abide among animals I will become a venomous dragon or an evil snake or
a lion or a tiger or a wolf. If I become a hungry ghost then I will have fire
which comes forth from my mouth. This is similar to the situation when a person
is burned by fire. At the time when one is burned the pain is mild. It is only
afterwards that the pain becomes severe.
Additionally, the bodhisattva considers, "I am a
bodhisattva. I desire to be of benefit to beings. If I am unable to be patient
then I am not a bodhisattva. I am an evil person."
Further, the bodhisattva considers, "There are two
kinds of phenomena inn the world. The first are those which are beings. The
second are those which are not beings. When I first brought forth the resolve,
I made vows for the sake of beings. If I am assailed and harmed by things which
are not beings such as mountain rocks, forest trees, wind, cold, heat, floods
or rain, I simply seek a way to control the situation and from the very
beginning do not become angry. Now these beings are those on whose behalf I
act. When they heap evil upon me I should endure it. How could I take it as a
reason to become hateful?"
Moreover, the bodhisattva knows that from long ago on up
to the present, it has always been the case that causes and conditions come
together and are falsely referred to as a "person" when in fact there
is no actual dharma of a person. Who then is it that could be hated? There
exists herein only bones and blood and skin and flesh. This is analogous to
something laid up with bricks or a wooden puppet with mechanical movements that
has comings and goings. When one understands that the situation is of just this
sort, one should not cherish any hatred. If I become hateful then this is just
stupidity and constitutes a voluntary acceptance of the suffering of the
consequential punishments. For this reason one should cultivate patience.
Additionally, the bodhisattva considers, "Throughout
the past, during their original practice of the bodhisattva way, an
incalculable number of Ganges sands' of buddhas all first practiced patience
with respect to beings and then later cultivated patience with respect to
dharmas. I am now seeking to study the way of the Buddhas. I should accord with
the Dharma of the Buddhas. I should not give rise to hatefulness in the manner
of the dharma of the demon realms. For this reason I should be patient."
For all sorts of incalculably numerous reasons such as
these one is able to be patient. This is what is meant by patience with respect
to beings.
End of Fascicle Number Fourteen
Part Two of Two
Beta Translation by Dharmamitra
The Treatise on the Great Perfection of Wisdom
The Explanation of "The Patience With Respect to Dharmas" contained
in the First Chapter's K.saanti Paaramitaa
Section Twenty-Five
Fascicle Number Fifteen
What is meant by "patience with respect to dharmas"? Patience with
respect to beings refers to having patience with respect to all beings who
display reverence or who make offerings and refers as well to having patience
with respect to all persons who are under the influence of hatred or sexual
desire. Patience with respect to dharmas refers to having patience with respect
to their dharmas of making reverence or presenting offerings as well as having
patience with respect to their dharmas of hatred and sexual desire.
Then again, patience with respect to dharmas involves
being unattached internally with respect to the subject-related six faculties
while externally one does not take on the six sense objects. One is able to
refrain from making any distinctions with respect to these two categories.
How is this? Internal characteristics are like those
which are external. External characteristics are like those which are internal.
This is because neither of the two categories of characteristics can be gotten
at, because they possess a singular characteristic, because they are merely the
conjunction of causes and conditions, because in reality they are empty,
because all dharmas are characterized by being eternally pure, because they are
characterized by being identical with the Dharma nature of ultimate reality,
and because they are subsumed within the non-dual. Although they are not two,
they are not one either. When one contemplates all dharmas in this manner and
yet one's thoughts of faith remain undeflected, this is what is referred to as
patience with respect to dharmas.
This is as set forth in the Vimalakiirti Sutra where
Dharma Dwelling Bodhisattva said, "Production and extinction are dual
whereas that which is neither produced nor destroyed constitutes the non-dual
entryway for entering the Dharma."
And so it continued until Manjushri said, "Being
without hearing, being without seeing, having all thought extinguished, being
without discourse, being without words, -- this is the non-dual entryway for
entering the Dharma."
Then Vimalakirti remained silent and said nothing. All of
the bodhisattvas exclaimed in praise, "Good Indeed! Good Indeed! This is
the true non-dual entryway for entering the Dharma."
Then again, "all dharmas" consists of two
categories: The first is beings. The second is dharmas. The bodhisattva
maintains patience in the midst of beings as explained above. Now we shall
explain patience in the midst of dharmas.
Dharmas are of two types: mental dharmas and non-mental
dharmas. Among the non-mental dharmas there are those which are internal and
those which are external. Externally, there are cold, heat, wind, rain and so
forth. Internally, there are hunger, thirst, aging, sickness, death and so
forth. All sorts of other [examples] such as these are referred to as
non-mental dharmas.
Mental dharmas are of two types: The first includes
hatred, worry, doubt, and so forth. The second includes sexual desire,
arrogance, and so forth. These two constitute mental dharmas. When in relation
to these two [types of] dharmas the bodhisattva is able to maintain patience
and remain unmoved this constitutes having patience with respect to dharmas.
Question: If among beings one
is hateful and tormenting and inflicts injury on their lives, one commits an
offense and if one acts out of sympathy for them, one gains blessings. But in
relation to cold, heat, wind and rain there is neither karmic increase or
decrease. Why is it then that one should be patient with respect to them?
Response: Although there is neither a [karmic] increase
or decrease, still, if one brings forth disruptive afflictions and distressful
bitterness one does injury to [one's practice of] the bodhisattva way. For this
reason one should maintain patience. Additionally, it is not the case that one
commits offenses solely through the killing and tormenting of beings. Wherever
one creates causes and conditions in reliance upon evil thoughts one has
offenses as a consequence. Why is this? Although one may kill beings, if it was
done with a neutral mind, this then is devoid of any offense.(9) If one
maintains a mindfulness of beings characterized by loving-kindness, although
there may be nothing which one is giving to them, one gains a great measure of
blessings. For this reason, although there is neither [karmic] increase nor
decrease occurring in relation to cold, heat, wind or rain, still, because one
is able to bring forth evil thoughts [in reaction to them], one does commit
offenses. For this reason one should maintain patience in relation to them.
Moreover, the bodhisattva naturally knows, "It is on
account of the causes and conditions associated with offenses in previous lives
that one is reborn in this place fraught with suffering. This is something I
created myself. I ought to undergo it myself." Because one contemplates in
this fashion one is able to maintain patience.
Additionally, the bodhisattva considers and realizes that
there are two kinds of countries: There are those which are pure and there are
those which are impure. If the bodhisattva is born into an impure country and
experiences these bitter sufferings, hunger, cold and the manifold torments, he
makes a pure vow to himself: "When I achieve buddhahood, the country will
have none of these manifold sufferings. Although this place is impure, it will
work to my benefit."
Furthermore, the bodhisattva considers, "Not even
the worthies and aaryas are able to avoid the eight worldly dharmas.(10) How
much the less would this be the case for me." For this reason, one should
maintain patience.
Moreover, the bodhisattva considers and realizes that
this human body is devoid of durability or strength. It is pursued by aging,
sickness and death. Although the bodies of the gods are pure and show no aging
and have no illness, they become indulgently attached to the pleasures of the
heavens. They are comparable to people who have become intoxicated. They are
unable to cultivate blessings associated with the Way and are unable to leave
the home life and transcend desire. For this reason one constrains oneself in
this human body to maintain patience, cultivate blessings and benefit beings.
Then again, the bodhisattva considers, "I have taken
on this body composed of the four great elements and the five aggregates. It
ought to be the case that it has all manner of suffering aspects. There is no
one who takes on a body and yet does not suffer."
Whether one is rich and of noble birth, poor and of
humble status, whether one has left the home life or whether one is a
householder, whether one is foolish or wise, or whether one is intelligent or
dull, there is no one who is able to avoid it. How is this? Those persons who
are rich and of noble birth are constantly subject to fearfulness and the
compulsion to protect their material wealth. They are analogous to the fat
sheep which is taken early to the butcher's chopping block. They are like the
crow which holds a piece of meat in its beak and is pursued by a flock of other
crows.
Those persons who are poor and of humble status are
subject to the sufferings of hunger and cold. Although persons who have left
the home life are subject to sufferings in the present existence, in future
lives they receive blessings and gain the Way. Although householders may
experience pleasures in the present life, they undergo sufferings in future
lives. Foolish people take as primary the seeking after pleasures in the
present life. When death (lit. "impermanence") arrives before them
they are bound to undergo subsequent suffering. The wise person considers the
sufferings inherent in impermanence and so subsequently experiences bliss and
gains the Way. In ways such as these [one sees that] there is no one who takes
on a body who is not subject to suffering. Therefore the bodhisattva should
practice patience.
Furthermore, the bodhisattva considers, "The entire world is subject to
suffering. How could I abide within it and still seek to enjoy happiness?"
Again, the bodhisattva considers, "I have constantly
endured manifold sufferings throughout an incalculable number of kalpas and
have derived no benefit from it. It has never been for the sake of the Dharma.
Today, for the sake of beings, I seek the
Additionally, the bodhisattva makes vows with the great
mind, "I will patiently undergo even the sufferings of the aviici niraya
(hells). How much the less might it be that I would have no patience with minor
sufferings? If I am not patient with that which is minor, how will I be able to
be patient with that which is major?"
When one is patient with respect to all sorts of external
dharmas such as these this is referred to as patience with respect to dharmas.
Question: How is one able to
be patient with respect to the dharmas in one's mind?
Response: The bodhisattva considers, "Although I
have not yet gained the Way and have not yet cut off the fetters, if I do not
maintain patience then I am no different from a common person and it is not the
case that I am a bodhisattva." He additionally considers to himself,
"If I gain the Way and cut off all of the fetters then there will be no
dharmas remaining with which one must be able to be patient. Additionally,
hunger, thirst, cold and heat are the outer demon armies. The afflictions of
the fetters are the internal demon insurgents. I should break these two armies
and thereby perfect the
This is as told of the Buddha when he was cultivating
ascetic practices for a period of six years. The demon king came and said,
"Noble man of kâatriyan lineage. Of a thousand parts of your life,
you have only a single part left to live. Hurry, get up and return to your
country, perform acts of giving and cultivate blessings. You will be able to
gain the way of bliss among men and in the heavens in the present life and in
later lives. It is unacceptable that you uselessly subject yourself to intense
suffering. If you don't yield to these gentle words, but instead continue this
confusion and fail to get up I will lead forth a great mass of troops which
will come and strike and break you."
The Bodhisattva said, "I am now going to break
[even] your extremely powerful internal army, how much the more so your external
army."
The demon said, "What is it that makes up my internal army?"
He replied:
Desire is the first among your armies,
Worry is the second.
Hunger and thirst are the third army.
Craving is the fourth.
Drowsiness is the fifth of the armies.
Fearfulness is number six.
Doubt and regret are the seventh army.
Hatred and anger are the eighth.
Beneficial support and an empty reputation are the ninth.
Elevating oneself and belittling others is the tenth.
Such a company of armies as these
Vanquish those people who have left the home life.
I employ the power of dhyaana and wisdom
To break these armies of yours and,
After perfecting the
Deliver everyone to liberation.
Although the bodhisattva is not yet able to break all of
these armies, he dons the armor of patience, takes up the sword of wisdom,
holds onto the shield of dhyaana absorption and deflects the arrows of the
afflictions. This is what is meant by internal patience.
Then again the bodhisattva ought to cultivate patience
with respect to the afflictions but ought not to cut off the fetters. Why? If
he cuts off the fetters, that which he loses is much indeed. He falls into the
way of the arhat which is no different from ruining his roots [in the
bodhisattva path]. Therefore he deflects them but does not cut them off.
Because he cultivates patience he does not follow along with the fetters.
Question: How is it that when
the fetters are not yet cut off one is able to refrain from following along
with them?
Response: It is on account of right thought that,
although one possesses afflictions, one is still able to refrain from following
along with them.
Additionally, because one considers and contemplates the
marks of emptiness and impermanence, although one may possess marvelous and
fine objects of the five desires, one still does not give rise to the fetters
[in response to them].
This is similar to the case of the king who had a great
official who had hidden an offense which he had committed so that others would
not know of it. The King told him, "Bring me a plump sheep which has no
fat. If you are unable to find one you will be subjected to punishment."
That great official was possessed of wisdom. He tied up a big sheep and fed it
well with grass and grain. Three times each day he frightened it with a wolf.
Although the sheep was able to grow plump, still it had no fat. He led the
sheep before the King. The King ordered someone to kill it and found that it
was plump but had no fat. The King asked, "How were you able to bring this
about?" He replied by describing the above matter. The bodhisattva is just
like this. He sees the wolf of impermanence, suffering and emptiness. This
causes the fat of the fetters to melt away while the flesh of merit grows
plump.
Then again because the bodhisattva's merit and blessings
received as [karmic] reward are incalculable, his mind is pliant, the fetters
are scant and it is easy for him to cultivate patience.
This situation [of allowing the fetters to remain] is
also analogous to the Lion King who roars in the forest. When a person
encounters it, if he bows down before it and prays for mercy then it may let
him go. But the tiger, leopard, and lesser beasts would be unable to act in
such a fashion. Why? Because the Lion King is a noble animal which possesses
intelligence and discrimination. The tiger and leopard are base beasts which do
not know to make such distinctions.
This situation is also like that of a defeated army
which, if it succeeds in encountering a great general is then allowed to live.
If it encounters lesser soldiers, then it is bound to die.
Moreover, the bodhisattva employs his power of wisdom to
contemplate and realize that hatred is possessed of all sorts of evils. He
contemplates patience as possessing all sorts of meritorious qualities.
Therefore he is able to maintain patience with the fetters.
Furthermore, the mind of the bodhisattva is possessed of
the power of wisdom whereby he is able to cut off the fetters. For the sake of
beings he abides for a long time in the world, knowing that the fetters are
thieves. Therefore he maintains patience in regard to them and does not follow
along with them. The bodhisattva ties up the thieves of the fetters and so does
not allow them to run rampant, but rather employs them in the cultivation of
merit. This is analogous to situations wherein there are thieves which, for a
particular reason, one does not put to death. One confines them securely in a
single place and then has them carry out work assignments.
Then again, because the bodhisattva possesses an actual
awareness of the marks of all dharmas, he does not take the fetters to be
inherently evil and does not take meritorious qualities to be inherently
marvelous. Therefore he nurtures no hatred for the fetters nor does he cherish
any affection for meritorious qualities. On account of the power of this wisdom
he is able to cultivate patience. This is as described in a verse:
The bodhisattva cuts off and gets rid of all which is not good.
Even down to the most extremely subtle, he destroys it, leaving no residue.
The blessings from his greatly meritorious qualities are incalculable.
In the work that he carries out there is nothing not brought to completion.
On account of the power of the bodhisattva's great wisdom,
[Even] amidst the fetters he is unable to be tormented.
Therefore he is able to be aware of the mark of all dharmas
Birth, death and nirvana are a unity in which there is no duality.
For all sorts of reasons such as these, although one has
not yet gained the Way, one is still able to maintain patience in the midst of
the dharmas of afflictions. This is known as patience with respect to dharmas.
Additionally, with respect to all dharmas, the
bodhisattva knows them to be characterized by singularity and knows them to be
non-dual. Because all dharmas are characterized by being able to be the object
of consciousness they are said to be singular. Where the eye consciousness is
conscious of forms and so forth until we come to the mind consciousness is
conscious of dharmas, these are dharmas which are characterized by being able
to be the object of consciousness. Therefore they are said to be singular.
Then again, because all dharmas are characterized by
being able to be known they are said to be singular.
The dharma knowledge of suffering (du.hkhe dharmajnaana)+and+the+consecutive+knowledge+of+suffering+(du.hkhe+'nvayajnaana)
know the truth of suffering. The dharma knowledge of accumulation (samuday dharmajnaana)+and+the+consecutive+knowledge+of+suffering+(samudaye+'nvayajnaana)
know the truth of accumulation. The dharma knowledge of extinction (nirodhe
dharmajnaana)+and+the+consecutive+knowledge+of+extinction+(nirodhe+'nvayajnaana)
know the truth of extinction. The dharma knowledge of the Way (maarge
dharmajnaana)+and+the+consecutive+knowledge+of+the+way+(maarge+'nvayajnaana)
know the truth of the Way.(11).
And so too worldly knowledge characterized by goodness
may know suffering, accumulation, extinction, the way, space, and extinction
not due to knowledge. On account of this characteristic of knowability dharmas
are said to be singular.
Furthermore, on account of the fact that all dharmas are
subject to conditioning they are said to be singular. Eye consciousness as well
as dharmas interactive with eye consciousness condition form. Ear
consciousness, nose consciousness, tongue consciousness and body consciousness
are the same in this respect. The mind consciousness as well as dharmas
interactive with the mind consciousness also condition the eye and also
condition forms and also condition eye consciousness, and so forth until we
come to their also conditioning the mind, also conditioning dharmas and also
conditioning mind consciousness. Because of the characteristic of being subject
to conditioning all dharmas are said to be singular.
Then again there are those who say that all dharmas are each singular. And that
when there is another singular entity in addition to this instance of
singularity this constitutes a duality. Three singularities constitute a
trinity, and so forth like this until we come to a thousand myriads all being
but singular entities artificially referred to as a thousand myriads.
Then again, because there exists a characteristic in all
dharmas one speaks of them as singular. It is because they are characterized by
being singular that they are referred to as singular. All phenomena constitute
dharmas. Because dharmas possess a particular characteristic they constitute a
singularity. In this same fashion there are an incalculable number of entry
points to singularity. When one refutes the characteristic of difference but
still does not become attached to singularity, this constitutes patience with
respect to dharmas.
Moreover, the bodhisattva contemplates everything as
being dual. In what way are they dual? Duality refers to the characteristic of
having a subject and an object. Because it is characterized by the presence of
a subject and object, it is not the case that the subject is characterized by
being the object and it is not the case that the object is characterized by
being the subject.
Then again, because all dharmas are characterized by
existence and non-existence, they are dual. [Other examples are]: empty and
non-empty, eternal and non-eternal, self and non-self, form and non-form,
perceivable and non-perceivable, opposable and non-opposable, outflow and
non-outflow, composite and non-composite, mind dharma and non-mind dharma,
dharmas belonging to the mind and dharmas not belonging to the mind, as well as
dharmas interactive with the mind and dharmas not interactive with the mind.
There are an incalculable number of access points to duality. When one refutes
singularity [but still] does not become attached to duality this constitutes
patience with respect to dharmas.
Then again, the bodhisattva may contemplate all dharmas
as being tripartite. In what way are they tripartite? [Examples include]:
inferior, middling and superior; good, not good and neutral; existent,
nonexistent and neither existent nor nonexistent; severance through perceiving
the truths, severance through consideration and non-severance; having more to
study, being beyond study and being neither subject to more study nor beyond
study; and retributional, non-retributional and neither retributional [nor
non-retributional]. In this same fashion there are an incalculable number of
access points to triplicity. When one refutes singularity [but still] does not
become attached to differences this constitutes patience with respect to
dharmas.
Furthermore, although the bodhisattva has not yet
achieved the way of no outflows and has not yet cut off the fetters, he is
[still] able to believe in the non-outflow Dharma of the aaryas as well as the
three-fold imprint of dharmas. The first is that all dharmas which are the
product of conditioning are equally imprinted by [the characteristic of] being
impermanent. The second is that all dharmas are imprinted by [the
characteristic of] being non-self. The third is the dharma imprint of nirvanic
reality. The worthies and aaryas who have gained the Way realize it themselves
and know it themselves. Although the bodhisattva has not yet gained the Way, he
is able to believe and is able to accept. This constitutes patience with
respect to dharmas.
Furthermore, with respect to the unanswered dharmas
associated with the fourteen difficult questions such as permanence,
impermanence, and so forth, he finds no obstacle to investigating them but
still does not lose the
A related case is that of the bhikshu who contemplated
and investigated into these fourteen difficult questions, found that he was so
unable to break through them that his mind was unable to endure it. He took up
his robe and bowl and went to where the Buddha was and addressed the Buddha,
saying, "If the Buddha is able to explain these fourteen difficult
questions for me so that my mind is caused to completely understand them, then
I will continue to be a disciple. If he is unable to explain them then I will
seek after another path."
The Buddha told him, "You foolish man. Are you not
basically presenting me with an ultimatum whereby only if I reply to the
fourteen difficult questions will you continue to be my disciple?"
The bhikshu replied, "No."
The Buddha said, "You foolish man. Why then now do
you say, 'If you don't answer these for me I will not remain a disciple? I
explain dharma for the rescue and deliverance of persons who are subject to
aging, sickness and death. These fourteen difficult questions are dharmas of
disputation. They possess no benefit for the Dharma. They are only frivolous
dialectics. What is the point of inquiring into them? If I were to offer an
answer for your sake, your mind would not completely comprehend it. You would
go to your dying day without being able to understand and would be unable to
gain liberation from birth, aging, sickness and death.
"This is analogous to a man who has been shot by a
poison arrow. His relatives call a physician who is about to extract the arrow
for him and then apply medications. But he then says, "You can't take the
arrow out yet. I must first know your first and last name, the village from
whence you come as well as the ages of your father and mother. Next, I wish to
know from which mountain this arrow came, from which tree it is made, from what
sort of feathers it is fletched, who the arrowhead maker is and from which sort
of metal it is cast. I wish also to know from which wood and on what mountain
the bow was manufactured as well as what animal's horns were used.
Additionally, I wish to know where the poison was produced and what type it is.
After I have completely understood all sorts of other such matters I shall give
my permission for you to extract the arrow and apply medications." The Buddha
asked the bhikshu, "Would it be possible for this man to come to know all
these many matters and only later extract the arrow or not?"
The bhikshu said, "He would not be able to succeed
in knowing them. If he waited to completely understand this then he would
already have died."
The Buddha said, "You are just like this. You have
been shot by the arrow of erroneous views smeared with the poison of love and
it has already entered your heart. It was out of a desire to extricate this
arrow that you became my disciple, and yet now, you do not wish to pull out the
arrow, but intead next wish to find out in its entirety whether the world is
eternal or non-eternal, bounded or unbounded, and so forth. Before you have
succeeded in finding these things out you will have lost your wisdom life and
will have died in a fashion identical with the beasts. You hereby cast yourself
into darkness."
The bhikshu felt ashamed, deeply understood the words of
the Buddha and then immediately gained the way of arhatship.
Furthermore, the bodhisattva desires to become a person
possessed of omniscience. He should pursue investigations into all dharmas and
understand their reality mark. He should not be bogged down in or obstructed by
the fourteen difficult questions and so should know that they are a severe
illness of the mind. When he is able to transcend them and is able to endure
them this constitutes patience with respect to dharmas.
Moreover, the Dharma of the Buddha is extremely profound,
pure, subtle and marvelous. He is able to broadly expound all sorts of accesses
to Dharma of incalculable scope. He is able to single-mindedly believe in and
accept them without doubts or regrets. This constitutes patience with respect
to dharmas.
As stated by the Buddha, although all dharmas are empty,
they are still not cut of and are not destroyed. [Although] all dharmas are
produced of a continuity of causes and conditions, still they are not eternal.
Although all dharmas are devoid of any spiritual soul, still, there is no
diminishment of retribution for either offenses or blessings.
In [each] single thought moment, all personal dharmas,
and all of one's faculties and manifestations of intelligence are all brought
to destruction. This goes on without cease such that they are not carried
forward even to the next thought-[moment]. They are continually being newly
produced and destroyed again and yet there is no loss of the karmic causes and
conditions of an incalculable number of lifetimes. Among all of the aggregates,
sense realms and sense entrances, everything is empty and devoid of a spiritual
soul and yet beings do circulate about through the five destinies undergoing
birth and death. Even though one may not yet gained the
Then again, the arhats and pratyekabuddhas fear and abhor
birth and death and so seek an early entry into nirvana. The bodhisattva has
not yet perfected buddhahood and so he desires to seek after all-knowledge,
desires to act out of pity for beings and desires to utterly understand,
distinguish and realize the reality mark of all dharmas. When in the midst of
all this one is able to maintain patience this constitutes patience with
respect to dharmas.
Question: How does one
contemplate the reality mark of all dharmas?
Response: One contemplates and knows dharmas as devoid of
any defect or flaw, as irrefutable and as indestructible. This constitutes the
reality mark.
Question: All discourse can
be responded to, can be refuted, and can be destroyed. How can you claim that
whatsoever cannot be refuted or destroyed is the reality mark of all dharmas?
Response: This is because all dharmas are irrefutable. In
the Dharma of the Buddha, one goes beyond the path of all discourse. The place
of the mind's activities is itself destroyed. [Dharmas] are eternally neither
produced nor destroyed and are characterized by being like nirvana. How is this
so? If the marks of dharmas actually existed then they should not become
nonexistent. If any dharma was formerly existent but now is nonexistent, then
this amounts to an extinction through severance (i.e. annihilationism). What's more
it should not be the case that any dharma is eternal. Why? If it were eternal
then there would be no karmic punishments or blessings and there would be
nothing which could be injured or killed. Neither could one bestow life. There
would be no benefit from cultivation nor would there be either bondage or
liberation. If this were the case then the world would be nirvana. On account
of reasons such as these it should not be the case that any dharmas whatsoever
are eternal.
[On the other hand] if any dharmas were non-eternal then
this would be a an extinction through severance whereby there would be no
offenses, no blessings and neither increase nor decrease. The causes and
conditions of meritorious karma and resultant rewards would also be lost. On
account of reasons such as these, it should not be the case that any dharmas
are impermanent [either].
Question: You claim that within the Dharma of the
Buddha permanence is not actual and impermanence is not actual either. This is
not the case. Why? Within the Dharma of the buddha, permanence is actual and
impermanence is actual as well. As for that which is permanent, it includes
extinction due to wisdom (pratisa.mkhyaanirodha), extinction not due to wisdom
(apratisa.mkhyaanirodha),(12) and also space. Because they are not produced, do
not abide and are not destroyed they are characterized by permanence.
As for impermanence, the five aggregates are
characterized by impermanence because they are produced, do abide and are
destroyed. Why then do you claim that both permanence and impermanence are not
actual?
Response: The Aaryas engage in two types of speech: The
first is discourse characterized by skillful means. The second is direct
discourse. As for the skillful means, they are set forth for the sake of
individual persons and on account of particular causes and conditions. As for
that which is set forth for the sake of individual persons, it is explained for
the sake of beings that this is permanent, that is impermanent. This is as
explained in the counteractive siddhaanta (praatipaak.sika siddhaanta)(13) If
one speaks of impermanence, it is out of a desire to extricate beings from
their attachment to the pleasures of the Three Realms. The Buddha deliberated,
"What might be employed to influence beings to leave behind desire?"
Therefore he set forth the dharma of impermanence. This is as explained in a
verse:
If one contemplates unproduced dharmas,
One succeeds in transcending dharmas which are produced.
If one contemplates unconditioned dharmas,
One succeeds in transcending that which is conditioned.
Why is it that rebirth is referred to as the coming
together of causes and conditions? It is impermanent. It involves no inherent
existence. It belongs to the sphere of causes and conditions. It is
characterized by being subject to aging, sickness and death, is characterized
by being deceptive and is characterized by being subject to destruction. This
is [the character] of rebirth. It is therefore a conditioned dharma. This is as
explained in the counteractive siddhaanta.
Being both permanent and impermanent is also not an
actual characteristic. This is because both fallacies are inherent therein. If
[one claims that] dharmas are neither permanent nor impermanent this is just
the dialectics of foolishness. How is this so? If [one claims that something
is] not existent then this is [only] a refutational nonexistence. If [one
claims that something is] not nonexistent then this is [only] a refutational
existence. If one has refuted both of these matters, then what dharmas remain
to be discussed?
Question: In the Buddha Dharma's [tenet of
everything] being characterized by constantly being empty there is this
"neither existent nor nonexistent" [concept]. That emptiness is
employed as an emptiness which gets rid of [attachment to] existence. That
emptiness [also] blocks off [attachment to] nonexistence. This constitutes [a
claim that phenomena are] "neither existent nor nonexistent." Why
then do you say that this is just the dialectics of foolishness?
Response: The reality mark of the Buddha's Dharma
involves nonacceptance and nonattachment. Because your "neither existence
nor nonexistence" is [characterized by] acceptance and attachment, this is
[just] the dialectics of foolishness. If one makes a claim [in favor of]
neither existence nor nonexistence, this [posits a view of something] which can
be described and can be refuted. It is a point for the generation of thoughts
and a point for [the carrying on of] disputation. The Dharma of the Buddha is
not of this sort. Although it is the case that, on account of [certain] causes
and conditions one sets forth "neither existence nor nonexistence,"
one does not become attached [thereto]. If one does not become attached [to it]
then it is not subject to destruction and is not subject to refutation. [No
matter] whether [one speaks of the world and the self] as being bounded or as
being boundless, or as being both bounded and boundless, or as being neither
bounded nor boundless, [no matter] whether [one speaks of there being a ] continuing
on after death, as there not being a continuing on after death, as there both
being and not being a continuing on after death, or as there being neither a
continuing on nor a not continuing on after death, and [no matter] whether [one
speaks of] the body as identical with a spiritual soul or as different from a
"spiritual" soul, they are all just like this. None of them
correspond to reality. When one contemplates the dharmas of the sixty-two views
[and recognizes that] none of them correspond to reality and so does away with
all of them in this manner while still having faith in the Buddha Dharma's
characteristics of being pure and indestructible such that one's mind is not
regretful and is not turned away, this constitutes patience with respect to dharmas.
Then again, as for the two extremes of existence and
nonexistence, if one's contemplations are focused on the time when dharmas
arise and the time when they dwell, these constitute the characteristics of a
view which holds to existence. If one's contemplations are focused on the time
when dharmas grow old or the time when they undergo destruction, then these
constitute the characteristics of a view which holds to nonexistence. The
beings of the Three Realms mostly cling to the characteristics of these two
views. These two kinds of dharmas are false and deceptive and do not correspond
to reality. If in reality a characteristic existed then it should not be the
case that it becomes nonexistent. Why? If something is now nonexistent that
previously was existent, this falls into the annihilationist [view]. If [one
posits] annihilationism, this is not the case.
Moreover, it is on account of the coming together of
names that one is of the opinion that all dharmas exist. It is on account of
this that dharmas which are a product of the coming together of names cannot
finally be gotten at.
Question: Although dharmas
which are the product of names cannot be gotten at, still, one does have this
coming together of names.
Response: If there is no dharma, who is it that brings
these names together? In such a case names themselves are nonexistent as well.
Again, if dharmas actually existed, it should not be the
case that one knows of their existence [solely] through the mind's
consciousness. If it is on account of the mind's consciousness that one knows
that they exist, this is not a case of [actual] existence. Take for example the
earth's characteristic of solidity. It is on account of the body's faculty [of
touch] and the knowing on the part of the body's [tactile] consciousness that
it exists. If there were no bodily faculty [of touch] and no knowing on the
part of the body's [tactile] consciousness, then there would be no
characteristic of solidity.
Question: Whether or not
there is a knowing or there is not a knowing on the part of the body's faculty
[of touch] and the body's [tactile] consciousness, still, earth is constantly
characterized by solidity.
Response: Is it because you are already aware of it that you believe it
possesses the characteristic of solidity or is it that, having heard it from
someone else, you know that it possesses the characteristic of solidity? If one
did not previously know or had not previously heard, then there would be no
characteristic of solidity.
Moreover, if it were the case that earth was eternally
characterized by solidity, it should not be the case that it could relinquish
its characteristic. Take for example congealed curds, wax, honey or the pitch
from trees. When they melt they lose their characteristic of solidity and so
fall within the characteristic of liquidity. Gold, silver, copper, iron, and so
forth are also like this. As another example, take water which is characterized
by liquidity. If it becomes cold it then transforms so that it then becomes
characterized by solidity. There are all sorts of other examples such as these
wherein in every case the characteristic features are relinquished.
Additionally, dialecticians are able to cause that which
exists to become nonexistent and are able to cause that which is nonexistent to
become existent. The Worthies, the Aaryas and those who sit in dhyana
meditation are able to cause earth to become water and water to become earth.
All other sorts of dharmas such as these can be transformed. This is as
discussed in the Ten Universal Bases (k.rtsnaayatana).
Furthermore, this view which holds to existence is produced on account of
greed, hatred, stupidity, the fetters and disputation. If there is a position
which generates this greed, hatred and so forth, this is not the Dharma of the
Buddha. Why is this this the case? This is because the characteristics of the
Dharma of the Buddha are goodness and purity. For these reasons [such a
position] does not correspond to reality.
Also, all dharmas are subsumed within two categories: form dharmas and formless
dharmas. Form dharmas may be analyzed down to the most subtle particles and so
may be so destroyed through dispersion that nothing remains. This is just as
was explained in the section on Daana Paaramitaa wherein we discussed the
refutation of [the existence of] an object which is given.
As for formless dharmas [they are nonexistent] because
they are not known by the [first] five [sense] faculties. [Also], because they
are the object of contemplation on the part of the intellectual faculty during
its arisal, dwelling and destruction, one knows that the thoughts have a part
in them. Because [thoughts] have a part in them they are impermanent. Because
they are impermanent they are empty. Because they are empty they are
nonexistent.
During the moment of a finger snap there are sixty
instants. In each one of those instants thought undergoes a production and an
extinction. It is on account of [an apparent] continuity in production that one
realizes whether it is a greed-related thought, it is a hate-related thought,
it is a delusion-related thought, it is a faithful thought, or it is a thought
[characterized by] purity, wisdom or dhyaana absorption. The practitioner
contemplates the production and extinction of thought as being like flowing
water or the flame of a lamp. This constitutes entry into the gate of the
wisdom of emptiness. Why is this? If it were the case that any [dharma] were
produced at one moment and then destroyed during another moment, this thought
ought to be permanent. Why? Because during this extremely brief moment there
was no destruction. If it were the case that in a single moment there was no
destruction, it should be the case that there should never be any destruction.
Then again, the Buddha said that conditioned dharmas
possess three characteristics. If during the most extremely brief moment there
was production but no destruction, this would be an unconditioned dharma. If it
were the case that during the most extremely brief moment a thought was
produced, dwelt and was then extinguished, why would there only be first
production and [only] later, extinction and not first extinction and later
production?
Furthermore, if it were the case that first there was the
thought and afterwards there was the production, then the thought would not
depend upon its production. Why? Because there would previously already be the
existence of the thought. If the production already existed previously, then
production would have nothing which it [subsequently] produced.
Additionally, the natures of production and extinction
are mutually opposed. When there is production, then there ought not to be
extinction. When there is extinction, then there ought not to be production.
For these reasons, simultaneousness [in this] cannot be shown to be the case. Nor
can a difference [in time] be shown to be the case.
This then just amounts to the non-existence of
production. If there is no production then there is no dwelling or extinction.
If there is no production, dwelling or extinction then there are no dharmas belonging
to the mind. If there are no dharmas belonging to the mind, then there are no
formative factor [dharmas] which are non-interactive with the mind. Because
form and formless dharmas are [both] nonexistent then unconditioned dharmas are
also non-existent. Why? It is on account of the conditioned that one has the
unconditioned. If there are no conditioned [dharmas], then there are no
unconditioned [dharmas] either.
Additionally, it is because one observes that created
dharmas are impermanent that one knows that dharmas which are not created are
permanent. If this is the case, one now knows that created dharmas are existent
dharmas. It should be the case then that dharmas which are not created are
nonexistent dharmas. For this reason permanent dharmas cannot be found.
Furthermore, in their discussions of
"permanent" dharmas, non-buddhists and disciples of the Buddha have
those which they hold in common and those over which they differ. Those which
they hold in common are space and nirvana. The non-buddhists have
"spirit" (aatman), time, direction, extremely minute particles, and
"the primordial source." These are categories over which they differ.
Additionally, there are disciples of the Buddha who claim
that extinction not achieved through gnosis (apratisa.mkhyaanirodha) is eternal
and who further claim that the dharmas which serve as causes and conditions to
extinction are permanent whereas dharmas which are the product of causes and
conditions are impermanent. As for the dharmas which are considered permanent
in the sphere of the Mahayana, the nature of dharmas, suchness (tathataa),
ultimate reality (bhuutako.ti), and all sorts of other [synonymous] concepts
are held to be permanent dharmas. As for empty space and nirvana, they are as
discussed previously in the section in praise of the bodhisattvas.
"Spirit," as well as time, direction and the most minute particles
are also as discussed previously. For these reasons, one should not say that
dharmas exist.
If dharmas are not existent, then [this nonexistence must
be one of] two sorts: The first is being eternally non-existent. The second is
being non-existent on account of a "cutting off" [of existence]. In a
case where something previously existent is now nonexistent or in a case where
something now existent later becomes nonexistent, this is extinction through
"cutting off". If this were the case then there would be a
nonexistence of causes and conditions. If there was a nonexistence of causes
and conditions, then it ought to be that all things ought to be able to come
forth from any single thing and it should also be the case that nothing should
come forth from anything. This would also be the case for future existences. If
there were a cutting off of the causes and conditions associated with offenses
and blessings, then there should not be the differences involved in poverty and
wealth or nobility and inferiority, nor would there be any falling into the
realm of animals within the wretched destinies.
If one claims that there is an eternal nonexistence, then
there would be no suffering, accumulation, extinction or Way. If there were no
Four Truths then there would be no Dharma Jewel. If there were no Dharma Jewel,
then there would be no Way of the Eight Worthies and Aaryas. If there were no
Dharma jewel and no Sangha Jewel then there would be no Buddha Jewel. If this
were the case then one refutes the Three Jewels.
Furthermore if all dharmas were actually empty then there
would be no offenses or blessings, nor would there be one's father and mother,
nor would there be any of the worldly dharmas of reverence, nor would there be
any good or any evil. In that case then good and bad would possess the same
entryway and right and wrong would be of the same strand. All things would be
nonexistent like that which is seen in a dream. If one claims that [all
dharmas] are actually nonexistent, [such a claim] is possessed of these faults.
Who would believe this statement?
If one states that it is on account of inverted views
that one sees things as existing, then when one sees a single person, why does
one not see two or three since in reality they do not exist and are only seen
on account of inverted views?
If one does not fall into these views of existence or
nonexistence one finds the reality mark of the
Additionally, because the power of dhyana absorption is great one's mind is
pliant and pure such that when one hears of the reality mark of dharmas, it
corresponds to one's mind and one unites with it. One grasps it through faith,
deeply enters into it, and has no doubts and no regrets. Why? Doubts and
regrets are dharmas bound to the desire realm. Because they are coarse and
unwholesome they do not enter into a pliant mind. This is what is meant by
"patience with respect to dharmas."
Moreover, on account of the power of wisdom, one subjects
all dharmas to the scrutiny of all sorts of contemplations and finds that there
is not a single dharma which can be gotten at. One is able to have patience
with this dharma and is able to accept it without having doubts or regrets.
This is what is known as "patience with respect to dharmas."
Additionally, the bodhisattva considers, "It is on
account of the poison of ignorance that common people transform the
characteristics of all dharmas, thinking the impermanent to be permanent,
thinking that which is suffering to be blissful, thinking of that which is
devoid of self as possessing a self, holding the opinion that [dharmas] which
are empty possess a reality, taking that which is non-existent as existent, and
taking that which is existent as being non-existent. In a manner such as this
they transform the characteristics of all sorts of dharmas." [And so] he
gains the actual wisdom of the Aaryas and destroys the poison of ignorance. He
realizes the reality mark of all dharmas. He gains the wisdom of impermanence,
emptiness and not self. He gets rid of them, relinquishes them, and is not
attached. He is able to be patient with respect to this dharma. This is what is
known as "patience with respect to dharmas."
Furthermore, he contemplates all dharmas as having been eternally empty from
their origin on up to the present and as being empty in the present era as
well. He is able to have faith with respect to this dharma and is able to
accept it. This constitutes "patience with respect to dharmas."
Question: If [one were to
hold that] they were eternally empty from their origin on up to the present and
are empty in the present era as well, this would be a pernicious error. How can
you speak of it as "patience with respect to dharmas?"
Response: If in contemplating all dharmas as being
ultimately empty one seizes upon this characteristic and one's mind becomes
attached this does constitute a pernicious error. If in contemplating emptiness
one does not become attached and does not bring forth erroneous views this does
constitute patience with respect to dharmas. This is as explained in a verse:
The nature of dharmas is that they are eternally empty,
And yet the mind still does not become attached to emptiness.
If one is able to have patience with respect to dharmas such as this,
This is the sign of the beginning of the
Through all sorts of other [concepts] such as these one
enters the gateway to wisdom. When one is able to contemplate the reality mark
of dharmas while one's mind does not retreat, does not regret, does not follow
off on any of the contemplations and still does not have anything about which
it is distressed, and if one is also able to succeed in benefitting oneself and
benefitting others, this is what is referred to as patience with respect to
dharmas.
This patience with respect to dharmas has three ways in
which its practice is pure: One does not perceive any dharma of patience. One
does not perceive one's own person. One does not perceive a person who is
scolding and subjecting one to insult. One does not involve oneself as an actor
in any of the dharmas. At this time this constitutes purity in the patience
with respect to dharmas. It is because of this factor that it is said that the
bodhisattva who abides in the Praaj~naa-paaramitaa is able to completely
perfect k.saanti-paaramitaa. This is because he does not move and does not
retreat.
What is meant by "does not move and does not
retreat"? Hatefulness does not arise nor does one utter any evil words.
One's body does not inflict any harm and one's mind is devoid of regrets. The
bodhisattva realizes the reality mark of the Praj if a person comes and curses
or [even] if he attacks him with extremely toxic poison and so kills or
injures, he is able to have patience with it all. It is for this reason that it
is said that one abides in the Prajnaa-paaramitaa and is able to completely
perfect k.saanti-paaramitaa.
Part One End Notes:
1. This note is part of the Taisho text.
2. The "three dharmic imprints" refers to emptiness, signlessness and
wishlessness (rendered in Kumarajiva's translations as
"endeavorlessness" in the sense of "having no endeavor
whatsoever towards which one is inclined). They are discussed later in this
work.
3. A daanapati is a layperson who provides support to the monastic community.
4. A vihaara is a monastic dwelling.
5. "Floral Appearance" (Utpalavar.naa) was a bhikshuni who had gained
arhatship.
6. An ara.nya is a secluded hermitage.
7. This text was written by a monk primarily
to reinforce the cultivation of other monks and was written at a time when only
men could read, hence passages such as this would originally never have been
inflicted upon a female audience. This is definitely not Nagarjuna's ultimate
pronouncement on womanhood. Rather it is a "counteractive" teaching
directed specifically at countering the cultivation-defeating attachment which
men often cherish towards women. Given the aim of the teaching, it takes as
didactic examples only the least edifying behaviors of the least virtuous women
and makes generalizations based on them. In the case of a female monastic
audience, Nagarjuna would have marshaled an equally powerful antidotal list of
the least edifying male behaviors of the least virtuous of men and would have
made generalizations based on them.
For women who wish to subject themselves to
a reading of this section, it is suggested that they mentally envision and
contemplate a corresponding male-focused iteration so as to derive the same
attachment-defeating benefit. It should be noted that neither formulation
represents Nagarjuna's understanding of ultimate truth. Other sections of this
text show clearly that Nagarjuna does not even admit the ultimate reality of
gender, let alone either positive or negative attributes of either gender.
8. This refers to a Jaataka tale related
earlier in which the Buddha predicts the far, far distant future buddhahood of
a pigeon.
Part Two End Notes :
9. This should not be misinterpreted as
meaning that it's alright to kill as long as you can do it with a neutral mind.
NÀgÀrjuna is pointing to the fact that karmic offense correlates
directly with intentionality.
10. The eight worldly dharmas also known as the eight winds (which move the
mind) are: benefit and decrease [shwai], blame and praise, ill repute and good
repute, suffering and happiness.
11. Ku-fa-jr: dfb-1566b, 1134a4 / ba-jr:
dfb-141a, 2197c / lei-jr (bi-jr?): dfb-2867a, 2198a2.
12. Pruden, 58-61.
13. See the extensive related discussion in
Fascicle 1.
Copyright © 2000. Bhikshu Dharmamitra.
All rights reserved.