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Entering the Middle Way (Madhyamakāvatāra)
Composed by Ācārya Candrakīrti
Translated by Venerable Dharmapāla
Volume One of Entering the Middle Way
Homage to the Holy Mañjuśrīkumārabhūta!
The First Bodhisattva Ground: The Joyous Ground (Pramuditā-bhūmi)
This treatise, Entering the Middle Way, is composed to enable practitioners to realize and enter into the Madhyamaka view. First, we offer praise to all Buddhas and bodhisattvas—especially to the Buddha’s supreme causal factor: the Great Compassion (Mahākaruṇā) of the Bhagavān, which liberates innumerable sentient beings, utterly without refuge, from the prison of saṃsāric bondage. Thus it is said:
“From the Śrāvakas arises the Buddha, King of Dharma;
And from the Bodhisattvas arise all Buddhas.
Great Compassion, non-dual wisdom, and bodhicitta—
These three constitute the cause of a Buddha’s son.”
These two verses encapsulate the essence.
Having attained the perfect, unsurpassed sovereignty of the Dharma-King, the Buddha surpasses even śrāvakas, pratyekabuddhas, and bodhisattvas in completeness and freedom. Even śrāvakas and others abide under His command; thus, the Buddhas are called “Kings Who Can” (Sarvajña-rāja). Śrāvakas and others arise solely from the Buddhas, because only when Buddhas appear in the world and correctly expound dependent origination (pratītyasamutpāda), do śrāvakas—through hearing, reflection, and meditation—fulfill their aspirations and attain their respective fruits.
Suppose there exists a certain class of practitioners who, merely upon hearing the Buddha’s exposition of dependent origination, thoroughly penetrate the ultimate truth (paramārthasatya), yet do not immediately realize parinirvāṇa in this life. Nevertheless, such practitioners will certainly attain their desired fruit in a future life, just as definite karmic results inevitably ripen. As Āryadeva states:
“Having already known reality, though nirvāṇa is not yet attained now,
In a future life one will certainly attain it—just as an action once performed.”
Similarly, the Mūlamadhyamakakārikā says:
“If Buddhas do not appear in the world, and śrāvakas have all passed away,
Then the wisdom of pratyekabuddhas spontaneously arises, unaided.”
Those who attain the fruit of correct instruction are called śrāvakas (“hearers”). As stated: “Their task is done; they shall not be reborn again,” and so on. Alternatively, śrāvakas are those who hear from the Buddhas the path to the sublime fruit of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), and then proclaim that path to others seeking liberation. The Lotus Sūtra states:
“We have now become śrāvakas, having heard the Buddha expound the supreme bodhi,
And further proclaiming to others the ‘sound of bodhi.’ Therefore, we are called śrāvakas.”
Although bodhisattvas also possess this quality, śrāvakas are distinguished from bodhisattvas precisely in that they merely proclaim the teachings without personally practicing them.
The Buddha is one who awakens to the true meaning of reality. His name applies equally to the three categories—śrāvakas, pratyekabuddhas, and perfectly enlightened Buddhas—and thus the term “Buddha” also denotes the pratyekabuddha. The merit and wisdom of pratyekabuddhas progressively increase beyond those of śrāvakas; yet, lacking the accumulations of merit and wisdom, great compassion, and omniscient awareness (sarvajña-jñāna), they fall short of perfect enlightenment and are therefore termed “middle” (madhya). Moreover, pratyekabuddhas attain awakening through innate wisdom arising spontaneously—not relying on others’ instruction—and do so solely for their own benefit; hence their name, “solitary realizers” (pratyekabuddha).
Śrāvakas and pratyekabuddhas arise only through the Buddhas’ teachings; thus, it is said, “The Buddhas, Kings Who Can, arise from the Buddhas.” But from whom do these Buddhas themselves arise? The treatise replies: “All Buddhas arise from bodhisattvas.”
One might object: “Are not bodhisattvas themselves born from the Buddhas’ teachings? If so, how can Buddhas be said to arise from bodhisattvas?”
There are two reasons why bodhisattvas may serve as causes for Buddhas: differences in temporal sequence and encouragement to generate aspiration. Regarding temporal sequence: since the Buddha is the fruit of the bodhisattva path, the bodhisattva is the cause. Regarding encouragement: Mañjuśrī Bodhisattva, for instance, inspired Śākyamuni Buddha and other Buddhas to first generate bodhicitta. Since the ultimate fruit depends upon its principal cause, it is rightly said that “all Buddhas arise from bodhisattvas.”
Because the cause is supremely complete and most venerable, once the cause is worthy of veneration, the fruit is likewise self-evidently worthy. Just as the Buddha resembles a great medicinal tree bearing immeasurable fruits, even its tender sprouts deserve especially vigorous protection. To inspire those present—practitioners of the three vehicles—to aspire toward the Mahāyāna, the bodhisattva is praised. As the Ratnakūṭa Sūtra states:
“Kāśyapa, just as the new moon is revered more than the full moon,
So too, if you believe my words, you should revere bodhisattvas more than Tathāgatas. Why? Because Buddhas arise from bodhisattvas.”
Here, scriptural authority and valid reasoning jointly establish that Buddhas arise from bodhisattvas.
Then, what is the cause of bodhisattvas?
The treatise states: “Great compassion, non-dual wisdom, and bodhicitta—these three constitute the cause of a Buddha’s son.” Compassion (karuṇā) means empathetic sorrow; its mode of operation and essential nature will be explained below. Non-dual wisdom (advaya-jñāna) refers to wisdom free from the extremes of existence and non-existence. As the Dharmaparyāya Sūtra states:
“Bodhisattvas should comprehend all phenomena through bodhicitta;
All phenomena are equal to the dharmadhātu.
Newly arisen, yet unattached to any phenomenon,
They fully know all things, because both knowable objects and knowing subjects are empty.
Just as one oneself realizes the Dharma, so one wishes all sentient beings to realize it likewise.
This mind generated by bodhisattvas is called:
— Bodhisattva bodhicitta,
— The mind that benefits and brings happiness to all sentient beings,
— The supreme mind,
— The mind of loving-kindness (maitrī),
— The mind unwavering due to compassion (karuṇā),
— The mind free from regret due to joy (muditā),
— The mind stainless due to equanimity (upekṣā),
— The mind unchanging due to emptiness (śūnyatā),
— The mind unobstructed due to signlessness (animitta),
— The mind non-abiding due to wishlessness (apraṇihita).”
Thus, the three factors—the compassionate mind, non-dual wisdom, and bodhicitta—are the authentic causes of bodhisattvas. As the Ratnāvalī states:
“The root is bodhicitta—firm as Mount Meru;
Great compassion pervades the ten directions;
Wisdom free from extremes is unattached to either side.”
Since great compassion is itself the root of both bodhicitta and non-dual wisdom, the treatise emphasizes compassion as the principal cause. Hence the verse:
“The nature of compassion is like the seed of the Buddha’s vast fruit,
Like water during its growth, and like ripening at maturity.
Therefore, I first praise great compassion.”
Just as abundant grain harvests depend upon seed, irrigation, and ripening, so too does the Buddha’s vast fruit—through its beginning, middle, and end—depend entirely upon great compassion. A person endowed with great compassion sees others suffering and resolves: “I shall liberate all sentient beings from the suffering of saṃsāra and guide them to Buddhahood.” Yet this vow cannot be fulfilled without non-dual wisdom; thus, one must definitively cultivate such wisdom. Accordingly, great compassion is the seed of all Buddhist teachings. As the Ratnāvalī states:
“If Mahāyāna sūtras declare great compassion as the leader,
And all practices are pure wisdom, who with wisdom would disparage it?”
Even though one initially generates bodhicitta, if later one fails repeatedly to nourish it with the water of compassion, one cannot accumulate vast stores of merit and wisdom—or worse, one may enter the nirvāṇa of śrāvakas or pratyekabuddhas. Furthermore, even after attaining limitless fruits, if one lacks compassion to mature them, one cannot enjoy them continuously, nor can one cause sacred realizations to grow uninterruptedly over time.
To honor this great compassion, we now reveal its intrinsic distinctions through differences in its objects of focus. The verse states:
“First, ‘I’ is posited, and clinging to ‘I’ arises;
Next, ‘what is mine’ is asserted, and attachment to phenomena arises.
Like a water-wheel turning without autonomy,
Compassion arises from dependent origination—I bow in reverence.”
Ordinary worldly beings, prior to grasping at “what is mine,” first cling to a self (ātman) that does not truly exist, falsely imagining it as real and substantial. Then, eliminating the “I” of self-grasping, they grasp at all other phenomena as “mine.” Such people, bound by the ropes of afflictions and karma, revolve propelled by consciousness, turning endlessly within the deep well of saṃsāra—from the summit of existence down to the Avīci hell—naturally falling downward, requiring strenuous effort merely to rise. Though afflicted by ignorance and other afflictions and karmic formations producing the threefold defilements, no fixed order—beginning, middle, or end—is established among them. Daily, they are relentlessly tormented by suffering of suffering (duḥkha-duḥkhatā) and suffering of change (vipariṇāma-duḥkhatā), never finding release from cyclic existence. Seeing this suffering, bodhisattvas generate courageous great compassion and vigorously rescue sentient beings. Therefore, we first pay homage to the “Mother of Buddhas”—great compassion—which is the bodhisattva’s compassion arising from dependent origination.
Compassion directed toward phenomena (dharmakaruṇā) and non-conceptual compassion (anālambana-karuṇā) are likewise distinguished by their objects of focus. The verse states:
“Sentient beings resemble the moon reflected in rippling water—
Perceived as moving and yet empty of inherent nature.”
Just as gentle breezes stir still water, causing waves to surge across its surface, so too does the moon’s reflection appear simultaneously with the water-waves—seeming to possess form and substance. Yet wise persons clearly perceive two truths about it: its momentary impermanence and its inherent emptiness. Similarly, bodhisattvas’ great compassion is profoundly poignant: seeing sentient beings submerged in the ocean of satkāyadṛṣṭi (view of personal identity), whose origin lies in ignorance’s deluded attachment, manifesting as distorted cognition—sentient beings, immersed in the vast ocean of ignorance, stirred ceaselessly by the wind of irrational attention (ayoniśomanaskāra), turn according to their own karma, like reflections of the moon, experiencing moment-to-moment impermanent suffering and inherent emptiness. Therefore, to accomplish Buddhahood, destroy sentient beings’ immense suffering of impermanence, generate the nectar-like flavor of the true Dharma, dispel all distorted cognitions, and become friends to all sentient beings—thus the earlier verse declares: “Compassion arises from dependent origination—I bow in reverence.”
Having already paid homage to compassion arising from dependent origination, compassion directed toward phenomena, and non-conceptual compassion, we now proceed to expound the tenfold distinctions of the bodhisattva’s bodhicitta, beginning with the first ground. The verse states:
“The bodhisattva’s mind, for sentient beings’ sake, turns freely in compassion;
Through dedication guided by Samantabhadra’s vows,
It abides in the Joyous Ground—this is the first.”
When a bodhisattva’s uncontaminated wisdom (anāsrava-jñāna) is sustained by great compassion, it is designated a “ground” (bhūmi), serving as the basis for its qualities. Ten grounds—Joyous, Stainless, Luminous, Radiant, Difficult-to-Conquer, Manifest, Far-Going, Unshakable, Good Intelligence, and Cloud of Dharma—are established based on distinctions in quantity of qualities, miraculous powers, excellence of generosity and other pāramitās, and progressive maturation of karmic results. In reality, the essential nature of all grounds is identical, as stated:
“Like the trace of a bird flying across the sky—
Neither spoken nor seen by the wise—
So too are all the grounds of bodhisattvas:
Unutterable, let alone audible!”
The Joyous Ground is the bodhisattva’s first generation of bodhicitta; the Cloud of Dharma Ground is the tenth. Within this ground, bodhisattvas see all sentient beings as devoid of inherent existence; taking this as the object of great compassion, their minds turn freely in compassion, and they dedicate their practice in accordance with Samantabhadra Bodhisattva’s great vows—this is the non-dual wisdom of the Joyous Ground, also called the “first mind.”
The ten great vows and countless other vows of first-ground bodhisattvas are all included within Samantabhadra’s vows; thus, Samantabhadra’s vows are specially emphasized, as they encompass all vows.
Just as the Śrāvakayāna establishes eight stages of śrāvakas based on progression toward their fruit, so too does the Mahāyāna establish ten bodhisattva grounds. Likewise, just as the Śrāvakayāna does not accept the “path of preparation” (prayoga-mārga) as the “stream-enterer path,” so too does the Ratnamegha Sūtra state regarding bodhisattvas approaching the first ground:
“Upon attaining the highest stage of the path of accumulation and application—realizing the nature of reality—immediately thereafter one enters the first ground; yet until then, one is still called ‘not yet having generated the bodhisattva’s bodhicitta.’”
That sūtra further explains this stage:
“O good sons, just as a universal monarch transcends ordinary human appearance but has not yet attained divine appearance, so too does the bodhisattva transcend all worldly grounds of śrāvakas and pratyekabuddhas, yet has not yet attained the supramundane ground of bodhisattvas.”
When one enters the first Joyous Ground, the verse states:
“Henceforth, having attained that mind, one is called solely a bodhisattva.”
Having attained this mind, one has definitively surpassed all ordinary (pṛthagjana) grounds and can only be designated a “bodhisattva”; no other designation applies, for one has become a noble being (ārya).
The Prajñāpāramitā Sūtra in 2,500 Lines states:
“Bodhisattva” is an augmentative term for “one who knows accordingly” (sajñā-saṃjñā). It means one who knows all phenomena accordingly. How does one know? By knowing truly that phenomena are unreal, unborn, and non-illusory—not as ordinary beings conceive or apprehend them. Hence the name “bodhisattva.” Why? Because bodhi cannot be grasped, cannot be fabricated, cannot be attained. O Subhūti, the Tathāgata does not attain bodhi, because all phenomena are unattainable; and because all phenomena are unattainable, it is called “bodhi.” Thus is named the Buddhas’ bodhi—not as mere verbal convention. O Subhūti, if one generates bodhicitta saying, “I shall generate bodhicitta with this mind,” or “I generate bodhicitta toward that bodhi,” clinging to bodhi as substantially real, such a person should not be called a “bodhisattva,” but rather a “bodhi-generator” (bodhi-saṃjñā). Why? Because one clings to birth, to mind, and to bodhi.
It further states:
“Bodhi is signless; its nature is beyond signs. Knowing accordingly is what is called ‘bodhi’—not as mere verbal convention. O Subhūti, knowing phenomena is what makes one a bodhisattva. O Subhūti, if one does not know phenomena, does not know them accordingly, and yet claims, ‘I am a bodhisattva,’ one is extremely distant from the bodhisattva ground and from the bodhisattva Dharma, deceiving gods, humans, asuras, and all worlds. O Subhūti, if mere verbal designation sufficed to make one a bodhisattva, then all sentient beings would be bodhisattvas. O Subhūti, mere verbal activity does not constitute the bodhisattva ground.”
At the moment one attains this bodhicitta, one is not only designated a “bodhisattva” but also possesses genuine qualities. The verse states:
“Born into the Buddha’s family, all three fetters are severed;
This bodhisattva abides in supreme joy and can shake one hundred worlds.”
Having transcended all grounds of śrāvakas and pratyekabuddhas, and having entered the path leading to the Buddha’s universally radiant ground, this bodhisattva is born into the Buddha’s family. At this point, realizing the non-self of persons (pudgalanairātmya), one permanently abandons the three fetters: the view of personal identity (satkāyadṛṣṭi), doubt (vicikitsā), and grasping at rites and rituals (śīlavrataparāmarśa)—never to arise again. Ordinary beings, due to exaggerating the self, generate the view of personal identity and consequently doubt, pursuing alternative paths. Having entered emptiness, one gains these resultant qualities; having abandoned the faults of the ordinary ground, one experiences an unparalleled, extraordinary joy. Due to this profound joy, the bodhisattva abides in “supreme joy”; and due to possessing the highest joy, this ground is named the “Joyous Ground.” Moreover, the bodhisattva can shake one hundred worlds.
“Ascending from ground to ground, skillfully progressing upward,
Extinguishing all paths to unfortunate rebirths.
All ordinary grounds are completely eradicated—
Like the eighth noble one, so too is this.”
Having perfected the Dharma and diligently practiced, one strives vigorously to ascend to the second ground and beyond. Just as the stream-enterer (srotāpanna), inwardly realizing and conforming to the noble Dharma, abandons faults and cultivates virtues, so too does this bodhisattva, having realized the ground, generate conforming virtues and extinguish faults—comparing it to the stream-enterer path for easier understanding.
Moreover, this bodhisattva possesses further qualities. The verse states:
“Abiding in the first bodhicitta,
One surpasses śrāvakas and pratyekabuddhas
Through superior power of merit, greatly enhanced.”
The Maitreya Vimokṣa Sūtra states:
“O good sons, just as a prince, soon after birth, possesses royal marks and, due to his noble lineage, surpasses all elder ministers, so too does a newly initiated bodhisattva, though recently generating bodhicitta, surpass all śrāvakas and pratyekabuddhas who have practiced pure conduct for long periods—because he is born into the Buddha’s Dharma-King family, empowered by bodhicitta and great compassion. O good sons, just as the offspring of the Garuḍa king, soon after birth, possesses wings, wind-power, and pure eyes—surpassing all other great birds—so too does a bodhisattva, newly generating bodhicitta and born into the Buddha’s Garuḍa-family, surpass śrāvakas and pratyekabuddhas—even after hundreds or thousands of eons of practicing renunciation—by the power of his wings of omniscient aspiration and the purity of his eyes of elevated intention.”
“Buddha-born” here refers to śrāvakas.
“He surpasses even those on the Far-Going Ground in wisdom.”
As the Daśabhūmika Sūtra states:
“O sons of the Buddhas, just as a prince, born into royalty, possesses royal marks and immediately surpasses all ministers—not by his own strength, but by the king’s power—so too does the bodhisattva mahāsattva. At the initial generation of bodhicitta, he surpasses all śrāvakas and pratyekabuddhas due to his aspiration for the great Dharma—not yet by his own wisdom’s analytical power. Yet now, dwelling on the seventh ground, he surpasses all śrāvakas and pratyekabuddhas through his own wisdom-power.”
Therefore, it should be understood that only bodhisattvas from the Far-Going Ground onward surpass the two vehicles by their own wisdom-power; those below the sixth ground cannot. This teaching explicitly affirms that śrāvakas and pratyekabuddhas also realize the lack of inherent existence in all phenomena. If they did not fully realize the lack of inherent existence in all phenomena, they would be no better than worldly renunciants; then even a newly initiated bodhisattva should surpass them by his own wisdom-power. Likewise, śrāvakas and pratyekabuddhas would be unable to permanently eradicate all latent tendencies (anuśaya) throughout the three realms—as do non-Buddhist ascetics. Moreover, clinging to the inherent nature of form and other aggregates leads to distortion; thus, they would fail to realize the non-self of persons (pudgalanairātmya), since the aggregates—the basis for designating “I”—would appear inherently existent. As the Ratnāvalī states:
“When one clings to aggregates, one clings to ‘I’;
Clinging to ‘I’, one creates karma;
From karma, one is reborn.
The three realms have no beginning or end—
Like a whirling firebrand,
Each mutually causes and conditions the other—
Thus revolving in the wheel of saṃsāra.
Since one finds no basis in self, others, or commonality—
Nor in past, present, or future—
The clinging to ‘I’ is utterly extinguished,
And karma and rebirth likewise.”
It further states:
“Like visual confusion perceiving a whirling firebrand,
So too do internal sense faculties apprehend present objects.
Sense faculties and their objects are accepted as elemental nature (mahābhūta);
Yet each element lacks intrinsic meaning—hence this meaning is nonexistent.
If elements were distinct, fire could exist without fuel;
When combined, no real form arises—know likewise for others.
Elements lack duality, so combination is meaningless;
Without meaningful combination, form itself is meaningless.
Consciousness, feeling, perception, and volitional formations—
In all cases, each possesses no independent essence;
Thus, in ultimate truth, they are meaningless.
Just as real bliss arises when suffering ceases,
So too does real suffering arise when bliss ends.
Since all is without inherent existence,
One cuts craving for pleasurable encounters,
And cuts craving for escape from suffering—
Seeing this is liberation.
With what does one see? Conventionally, with the mind;
Yet apart from mental phenomena, no mind exists—
Hence, being meaningless, it is nonexistent.
Thus, knowing truly that sentient beings lack inherent existence,
One attains nirvāṇa without abiding—like fire without fuel.”
Some might think: “Only bodhisattvas realize such lack of inherent existence.” This is incorrect—it is stated in relation to śrāvakas and pratyekabuddhas. How do we know? Because the subsequent section directly addresses bodhisattvas:
“Having seen thus, bodhisattvas seek bodhi,
Yet driven by compassion, they take rebirth up to buddhahood.”
Likewise, śrāvaka sūtras state that śrāvakas cut the afflictive obstructions (kleśāvaraṇa):
“All forms resemble foam; feelings resemble bubbles;
Perceptions resemble mirages; volitional formations resemble banana stems;
Consciousness resembles illusions—so spoke the Buddha.”
Here, forms and other aggregates are examined using analogies—foam, bubbles, mirages, banana stems, and illusions. Ācārya Nāgārjuna clarifies:
“The Mahāyāna teaches non-arising; others teach emptiness of inherent existence;
‘Emptiness’ and ‘non-arising’ share identical meaning—therefore, accept this.”
The Mūlamadhyamakakārikā likewise states:
“The Buddha, having realized both existent and non-existent phenomena,
In the Kātyāyanāvavāda Sūtra, refutes both existence and non-existence.”
Some may object: “If the Śrāvakayāna teaches the non-self of phenomena, then Mahāyāna sūtras would be redundant.” This view contradicts both scripture and reason. Mahāyāna sūtras do not merely teach the non-self of phenomena; they also expound bodhisattva grounds, pāramitās, great vows, great compassion, dedication of merit, and inconceivable nature of reality. As the Ratnāvalī states:
“In those sūtras of the lesser vehicle,
Bodhisattva vows, practices, and dedication are not taught—
How then could one become a bodhisattva?
The practice of abiding in bodhi is never mentioned there—
Only the Mahāyāna teaches it; wise ones should uphold it.”
Even to elucidate the non-self of phenomena, Mahāyāna teachings are necessary and reasonable—for thorough exposition. In the Śrāvakayāna, the non-self of phenomena is only briefly mentioned. As Ācārya Nāgārjuna states:
“If one does not realize the signless, the Buddha declares no liberation;
Hence, the Buddha fully expounds this meaning in the Mahāyāna.”
Having concluded this digression, one whose wisdom is unconfused can recognize its essential nature. Now we present the main exposition. The verse states:
“At that time, the perfection of generosity is most enhanced—
It is the foremost cause of that bodhi.”
A bodhisattva who has attained the Joyous Ground excels particularly in the perfection of generosity (dāna-pāramitā) among the ten pāramitās—generosity, ethical discipline, patience, diligence, meditative concentration, wisdom, skillful means, vow, power, and knowledge—though the others are not entirely absent. This perfection of generosity is the direct cause of omniscient wisdom (sarvajña-jñāna).
“Even offering one’s own flesh and blood remains earnest—
This cause enables inference of what is not presently visible.”
At this stage, the bodhisattva’s invisible wisdom-qualities—such as profound insight into emptiness—can be inferred from visible acts like giving away inner and outer possessions, just as smoke indicates fire.
Just as a bodhisattva’s generosity is the primary direct cause of Buddhahood and enables inference of invisible qualities, so too is generosity practiced by ordinary beings, śrāvakas, and pratyekabuddhas the cause of alleviating suffering and attaining happiness. The verse states:
“All sentient beings seek happiness—
Yet without resources, happiness cannot exist.
Knowing that resources for enjoyment arise from generosity,
The Buddha first taught the discourse on generosity.”
The causes for relieving hunger, thirst, disease, cold, heat, etc., and for generating happiness in the three realms are mistakenly taken as true happiness, whereas they are not genuine happiness. Worldlings cling to them obsessively. Yet even this mistaken “happiness” of relief from suffering cannot arise without sense-objects and enjoyments that counteract suffering—their inverted nature. And those who have not cultivated the merit of generosity cannot obtain such enjoyments. The Buddha, the Bhagavān—who understands all sentient beings’ inclinations and dispositions—seeing this, taught generosity before ethical discipline and other topics.
Even if one gives in ways that are unreasonable, one still obtains corresponding results and develops the disposition of generosity. The verse states:
“With inferior compassion, coarse and wild mind,
Seeking only one’s own benefit as supreme—
Even their sought-after enjoyments and causes of suffering-relief
Arise from generosity.”
Just as merchants give small items to gain great wealth—seeking far more than beggars—so too should they respect generosity. Although they cannot, like bodhisattvas, give selflessly motivated by great compassion and unconcerned with reward—only enjoying the act of giving—they nevertheless see no fault in generosity, only its merits; thus, they obtain perfect wealth and status, relieve their own hunger and thirst, etc., and so generosity remains a cause of suffering-relief.
Yet this generosity is not motivated by compassion for others, but solely by desire to relieve one’s own suffering. The verse states:
“Furthermore, by practicing generosity,
One swiftly meets genuine noble beings;
Thereby eternally cutting the stream of saṃsāra,
One proceeds toward the fruit of cessation.”
As stated: “Noble beings frequently visit generous donors.” Faithful, joyful givers, by practicing generosity, meet noble beings, hear their teachings, understand that saṃsāra holds no virtue, directly realize the stainless noble path, eternally sever ignorance, extinguish suffering, abandon the continuity of beginningless saṃsāra, and attain parinirvāṇa via the Śrāvakayāna or Pratyekabuddhayāna. Thus, it is evident that generosity practiced by non-bodhisattvas is also a cause of saṃsāric happiness and nirvāṇic happiness.
“One who vows to benefit sentient beings
Quickly attains joy through generosity.”
Non-bodhisattvas cannot experience the joy of generosity simultaneously with giving. Since they cannot directly perceive its result, they may neglect practicing it. Bodhisattvas, however, satisfy the supplicant through giving and simultaneously experience supreme joy—the desired fruit of generosity—thus joyfully practicing generosity at all times.
Based on this principle, the verse states:
“From former compassion and non-compassion—
All higher births and definitive victories arise from generosity.”
Hence, generosity alone is the essential practice.
Earlier, it was stated that bodhisattvas constantly practice generosity earnestly, satisfying supplicants with wealth and thereby generating extraordinary joy. What is the nature of this joy? The verse states:
“For example, when a bodhisattva hears a supplicant’s plea for generosity,
Reflecting on that sound, he feels joy—thinking, ‘This person comes to me to ask!’
This joy surpasses even the bliss of entering nirvāṇa—
How much more so when giving all inner and outer possessions!”
For example, when a bodhisattva hears a supplicant’s voice requesting generosity, reflecting on that sound, he thinks, “This person comes to me to ask!” and repeatedly experiences joy—a joy surpassing even the bliss of entering nirvāṇa, let alone giving all inner and outer possessions to fulfill the request.
Question: When bodhisattvas give away all inner and outer possessions, do they feel bodily pain?
Answer: Great bodhisattvas cut their bodies as if cutting insentient matter, feeling no pain. The Ākāśagarbha Samādhi Sūtra states:
“Like a great śāla forest, if someone fells one tree, the remaining trees do not think, ‘He felled that tree, not me,’ nor feel greed or anger toward the feller, nor discriminate. So too is the bodhisattva’s patience—the purest patience, equal in magnitude to space.”
The Ratnāvalī likewise states:
“Having no physical suffering, how could there be mental suffering?
Driven by compassion to relieve worldly suffering,
He abides long in the world.”
Ordinary beings who have not attained the stage of non-attachment inevitably feel bodily pain when encountering harm to the body; yet, for the sake of benefiting sentient beings, such pain becomes a cause for diligence. The verse states:
“Observing the intense suffering of hell-beings, animals, and hungry ghosts,
And comparing it to the slight pain of cutting one’s own body,
One realizes one’s own suffering is extremely mild—
And thus diligently strives to end others’ suffering.”
Bodhisattvas observe that hell-beings, animals, and hungry ghosts constantly endure intense suffering—far exceeding a thousandfold the pain of cutting one’s own body—so they do not perceive their own bodily pain as painful, but instead exert tremendous diligence to end others’ suffering in hell and elsewhere.
To clarify the distinction of the perfection of generosity, the verse states:
“When giver, recipient, and gift are all empty,
Such generosity is called the transcendent perfection of generosity.”
“Other shore” (pāramitā) refers to the other shore of the ocean of saṃsāra—the Buddha’s fruit, wherein the afflictive and cognitive obscurations (kleśāvaraṇa and jñeyāvaraṇa) are fully eliminated. Reaching that shore is “transcending.” Grammatically, “pāramitā” implies “going to the other shore.” As stated in grammatical treatises: “If a subsequent word follows, the final syllable must not be omitted.” Thus, retaining the “-pa” sound preserves the secret syllable, or the final “-ma” is retained due to inclusion of terms like kṛtārtha. Here, specifically, generosity held by wisdom is called a pāramitā—since generosity and other practices, when aligned with pāramitā, are also named pāramitās. Due to differences in dedication, such generosity necessarily reaches the other shore; thus, generosity itself earns the title “pāramitā.” The same applies to ethical discipline and other pāramitās discussed later. This pāramitā of generosity is called “transcendent” when the giver, recipient, and gift are all unfindable—just as the Prajñāpāramitā Sūtra states. Since unfindability is transcendence, while findability falls within conventional truth and thus belongs to the mundane realm, ordinary beings who have not attained the bodhisattva grounds cannot comprehend this meaning.
Next, the verse states:
“When clinging arises toward the three spheres,
It is called the mundane perfection of generosity.”
The same generosity, if accompanied by clinging to the three spheres (giver, recipient, gift), is called the “mundane perfection of generosity.”
Now, through distinctions in wisdom, we elucidate the excellent qualities of the Joyous Ground. The verse states:
“The Joyous Ground resembles the moon in crystal-clear water,
Abiding in the bodhisattva’s mind-space—
Its supporting light bestows splendor,
Dispelling heavy darkness and attaining supremacy.”
“Joyous” names this ground. “Supremacy” means abiding superior to all opposing factors. Its nature is wisdom, abiding high in the bodhisattva’s mind—hence its lofty residence. The Joyous Ground, previously described as dispelling all heavy darkness and abiding in supremacy, is illustrated by the simile of the moon in crystal-clear water.