And others that Resolu- tion, which has yet to
actualise
its merit, is the Thought.
Richard-Sherburne-A-Lamp-for-the-Path-and-Commentary-of-Atisha
In this case, there is no object of Worship, or Worshipper, or substances for Worship.
Hence the Perfection of Insight Sutrasays:
? Whoever sees me as a Body, or knows me as a voice, that person sees me falsely. He does not see me. The Buddhas are the Body of Truth, and those who are guided have studied that Truth; yet its true nature is not to be seen, and no one can be conscious of it as an object. 14
The Chapter ofEver-Weeping should be studied, where this theme is clearly preached. And in the Lion's Roar Sutra there is this passage:
"If one does not see the Buddha when one has the concept of 'Buddha', then what need to say how impossible it would be when one worships the 'Buddha'. What then does worshipping the Buddha mean? It
means worshipping without producing the marks of a concept. The worship of the Tathagata is that which is without mind, without products of the mind, without concepts of 'Buddha', without concepts of 'Community', and without concepts of 'Person' or 'Self or
'Other'. "15[284a]
One should consult the sutra itself for the full meaning.
One could also appropriately quote the noble Asanga here:
"The Blessed Buddha is not as pleased by the Worship of Pleasing Objects as he is by Meditative Worship. " 16
And as to the Buddha being the Body ofTruth, a chapter of the Garlands ofthe Buddha says:
"The Buddhas are the Body of Truth; The Tathagata does not originate;
He is ! Jurified, just like Space. " 17
And the Heavenly Treasure Sutra:
"Ifthereisnoobjective-basis [tobefound]forthe Blessed Buddha in his essential reality, where will be the objective-basis for viewing him as a form with charac- teristics? "18
THE TRIPLE REFUGE 33
? 34 A LAMP FOR THE PATH AND COMMENTARY As the superior Acarya Nagarjuna has said:
"All things being empty of inherent existence, What is there to praise and who to praise it? Rejecting origination and destruction,
For which there is no middle or extremes, And subject and object have no place-
In this lies your whole power to praise! " 19
Such then are the different kinds of Worship, and the bodhisattva of dull or keen faculties should learn those which are suitable for him.
The Heart of Enlightenment
'Now let us return to the root text itself, and my words:
AND A MIND THAT DOES NOT TURN BACK . UNTIL THE? HEART OF ENLIGHTENMENT IS REACHED. [Stanza 8)
ln the ordinary sense, this Heart of Enlightenment refers to the site of the Great Enlightenment, the glorious Diamond Seat; or to the place called Akani~tha, the paradise of the glorious Heavily Adorned Sutra. Both these places are called the "Heart" because there [the Blessed One] attained the Diamond-like Concentration. But in the truest sense, the place where he acquired that Concentration should not be called the "Heart", because ultimately the Heart of Enlightenment is the very essence of Truth itself. As the Heavenly Treasure Sutra says: [284b]
"The Heart of Enlightenment is Space; Enlightenment has the characteristic ofSpace. "20
Not Turning Back
The WOrds"AND AMIND THAT DOES NOT TURN BACK" refer to a bodhisattva's [perseverance in] not turning back from the goal. There are three interpretations of this: [1] he does not
? tum back after the Path of Practice; [2] he does not turn back after seeing the [Four] Truths; [3] he does not turn back after the Eighth [Bodhisattva] Level. One can study the full significance of these in the Ornament for the Realisations: Treatise on the Perfection ofInsight.
Or again, it can mean he does not turn back after the Mundane Paths; or after seeing the Truths; or after the Seventh_ [Bodhisattva] Level. For this interpretation, consult Acarya Jftanakirti's Cause o f Splendour: A Major
Treatise on Progress in Thatness.
Thereisstillanotherfourfolddivisionofnotturningback: [1] not turning back after begetting the Thought of Enlightenment; [2] not turning back in secret;21 [3] not turning back after acquiring Patience [in seeing that phenomena do not arise]; [4] [lacking in text]. 22
Refuge-Taking
The words "FIRST TAKE THE THREE REFUGES THRICE" [Stanza 9] mean that one should take them three times for each of the Three Jewels. Here let me give a summary of topics for treating the Refuge-taking: [1] Content, [2] Candidate, [3] Intention, [4] Time, [5] Training, [6] Disposition, [7] Criteria, [8] Method, [9] Acts, [10] Classification, [11] Interpretation, [12] Examples, [13] Penalties, [14] Necessities, [15] and Benefits. 23 Now let me talk about the subject of taking the Refuges.
Mahayana Candidate
Some persons live faultlessly in the Conduct proper to one of the seven Pratimok~a ranks. They are persons whose conversion comes out of the suffering of sa~sara. They are ever mindful of death. And they are by nature of greater Compassion and Insight. If they are Householders, then they have the Training of the Lay Devotee [upasaka] with its Five Precepts and forty-five practices pertinent to them.
[285a] If they are Religious, they have their own method of Training; for instance, the items explained in the Hearers
THE TRIPLE REFUGE 35
? 36 A LAMP FOR THE PATH AND COMMENTARY
Level: the Ornaments of Virtuous Practice, and Qualities of Purification, the Four Resources and Four Modes of Life, and so on. They also have the best of rituals, paths of practice, livelihoods, conduct, and views. Furthermore, their [way oflife includes] zeal in the yoga of wakefulness in the early and latter parts of the night, propriety in food and restraint of the senses, and a fearful attitude toward even
the slightest infraction [of their rules].
Now suppose such a person, after much reflection, says
to himself: "If by all this Pratimok~a discipline, I am still not finding my own and others' good, how then shall I really do it? This so-called 'Great Vehicle' [Mahayana] is famed for its achieving one's own and others' good- I will seek it out from a holy Spiritual Friend. " And then he strives for a long time to please a holy man who will be suitable as his Guru. And when the Guru is won, with guileless heart he touches his feet with his head and says:
"Holy Man, have a kindly heart toward me. I beseech you to speak to me about the Path of Mahayana - that Means to fully achieve my own and others' good. "
Preparation ofPlace
Then the Spiritual Friend examines the disciple's disposition in three ways: according to his habits, his dreams, and his inspirations from both the mundane and supra-mundane gods. [285b] If he discerns that the disciple is a fit vessel, the Guru smiles and rejoices. And with no thought for esteem or gain or fine gifts, but with affectionate regard for that disciple, he goes about preparing a place [for the ceremony]. It should be pleasant and sturdy, and some
isolated area apart from [the eyes of] sinful men. For cleanliness he paves and polishes it with the five bovine articles. Then he should anoint it with sandalwood [paste] or the like, and scatter fragrant flower petals around lightly. He should have images of the Three Jewels in the place, and his small books and things on a shelf or Bodhisattva-
throne, arranging a canopy over it, and using whatever articles of worship he has- flowers, foods, decorations, and different kinds of music.
? Ceremony ofPetition
When this is done, the disciple, bathed and dressed in clean clothes, begs the Spiritual Friend to be seated on the high throne decorated with flowers. Then he visualises his Guru as [Buddha] the Teacher, thinking to himself, "This man is the Defender and Refuge of all creatures. " With good intention he then says:
" 0 Son of Noble Family, please heed me! In this state of sa:q1sara from beginningless time, I have been wounded by much suffering and have become very exhausted. I have no Master. I have no Defender. I have no Refuge. "
He repeats this three times, and then the Guru declares:
"0 man, you are depressed and weary from sa:q1sara, and your desire to enter upon the Path of the Great Vehicle is very right. Now you shallleam it! Since what we call the 'Three Jewels' can be the Master and
Defender and Refuge of those who are without master and defender and refuge, [286a] go for Refuge to them with pure mind and cheerful heart. Make the good of all creatures your goal. Gather up whatever things for Worship you have so that reverence and respect may be shown them [the Three Jewels] befittingly. "
Then the disciple kneels with both knees on the ground and folds his hands, and offering a flower he repeats the following three times:
" 0 Chief of Men, please heed me! From beginningless time till now, I have spun round in sarpsara, Greatly wearied by suffering.
I beg you teach me the Path Which puts an end to suffering. "
Thereupon the Guru visualises the Three Jewels in the realms throughout the entire universe, and reverences them with an ineffable array of bodies. With an inconceivable
THE TRIPLE REFUGE 37
? 38 A LAMP FOR THE PATH AND COMMENTARY
[number] of heads for each body, he reverences them with the tongues of those heads. And when he has performed the aforementioned Sevenfold Worship, then the Refuges should be given.
The Training Involved
One who has taken the Refuges should then observe the proper Training: he should not pay homage to other gods; he renounces harm and injury to others; he does not associate with heretics or show them religious reverence.
Mindful of the eminent qualities of the Three Jewels, he takes the Refuges over and over. Mindful of their great kindness, he is ever zealous in worship, making first- offerings even before eating and drinking. Mindful of Compassion, he spreads these practices among other creatures also. [286b]
Whenever he has any need in whatever he is doing, he makes Petition, worshipping the Three Jewels, and rejects other worldly means.
The benefits that come from the Three Jewels are: [1] at the time of Cause; "[2] at the time of Path; and [3] at the time of the Result. The first are the benefits in the present lifetime; the other two should be learned from a Guru. 24
And so one who knows the advantages of taking the Refuges will repeat them three times a day and three times a night. He will preserve and not abandon the Three Jewels either out of human respect or jest or threat of his life.
1 2
3
4
5
Notes to Chapter 1
Ot. 887, Vol. 35:79. 1.
This set of twenty-seven ma~qalas is unknown to today's lamas. It may have referred to a series of temple-paintings (thang-ka) popular at Tho-ling in Atisa's time, or possibly;it should be read as "twenty-seven-fold", as the
mai]qala of Sitatapatra, the Diamond Crown (~~J4a) of the Tathagata Family in Action Tantra. See Mandala No. 8, Gdugs-dkar lha nyer-bdun- ma'i dkyil-thang, in Lokesh Chandra's Ma'! 'falas ofthe Tantra-samuccaya. Ot. 716, Vol. 11: 285. 3ff. The stitra is not actually quoted in Atisa's text since his readers would know it by heart, but is supplied here for convenience in studying his analysis of it.
Ot. 472 (SS: p. 291). Ot. 950, Vol. 37:114. 5.
? 6 op. cit. , 115. 1.
7 Ot. 819 (SS: p. 279).
8 SS: p. '279. The siitra is not found under this title in the Tibetan catalogues.
9 Unidentified.
10 Progress in Practice, Ot. 5272, Vol. 99:252. 5. 11 ibid.
SS: p. 155.
Ch. VI: 119.
Ot. 739, Vol. 21:255. 5. Ot. 760 (23), Voi. 24:41. 4.
12
13
14
15
16 Unidentified. 17 Unidentified.
18 19 20 21
22
23
24
Ot. 815. Vol. 33:28. 3.
Praise of Ultimate Truths, Ot. 2014, Vol. 46:34. 4.
SS: p. 249.
gsang-ste phyir-mi-ldog-pa. The phrase is interpreted in the lama tradition as referring to the First Bodhisattva Level, but the significance of the "in secret" or "privately" has been lost.
The omission of the fourth division here either is an oversight of the copyist, or the seventh or eighth Bodhisattva Level (the most commonly interpreted
as the point of assured perseverance) is to be understood.
The summary is taken verbatim from Atiisa's Instruction on Refuge-Taking (Ot. 5391. Vol. 103:195. 4). Inthatshorttexteachofthetopicsisdefinedand explained; however. here it is used only loosely as an outline of what follows. The times at which benefit comes from taking the Refuges is amplified in the
above text (note 23, page 196: 3):
[1]
[2] (3]
"At time of cause means in this life and in other re-rebirths: [a] In this life: it effects freedom from the Eight Great Fears, and makes friends with the 1,000 gods who rejoice in the Teaching and are without mis- chief. And at the hour of death it is a mental joy, and so on. [b] In other rebirths: it guides one from the suffering of samsara, and the suffering of evil destinies, and gives zest for the joys of higher rebirths and Nirvana.
At time of Path: It affords the practice ofthe Noble Eightfold Path, and of the Seven Limbs of Enlightenment and so on.
At the time of the Result: One attains the two Nirvanas and the Three Bodies. " ?
THE TRIPLE REFUGE 39
? I
BEGETIING THE THOUGHT OF ENLIGHTENMENT
Stanza Page
10-11 42
II
RESOLUTION-THOUGHT OF ENLIGHTENMENT
III
CHAPTER 2
The Enlightenment Thought
A Love 42 B Ritual for Begetting the Thought 43 C Interpretations on the Thought 44
1 Nature 2 Ritual
3 Growth 4 Training
D Preludes to Begetting the Thought 46 1 Purification of Mind
2 PresentationofGifts
E Praises of the Thought 46
12 49 A Qualities 49
B Studying the Siitras
C Reliance on the Guru 51
F Expanding the Thought
PROGRESS-THOUGHT OF
ENLIGHTENMENT 19 58
A Origin in Siitras 58 B Differ~ncebetweenResolve
D Repetition of the Thought
E Benefits 55
and Progress 60
13 50
13 55 18 57
? 2
The Enlightenment Thought
Begetting the Thought of Enlightenment
Having shown the special kind of Refuge-taking [for Mahayana], I address the topic of Begetting the Enlighten- ment Thought in the following twenty-three stanzas, starting with:
THEN, BECAUSE THE THOUGHT OF LOVE FOR
ALL CREATURES IS THE PREREQUISITE, (Stanza 10].
The word "THEN" means after one has taken the Refuges. By "ALL CREATURES", I point out the object in one's begetting the Thought, and that one cannot put a limit on creatures, thinking they end with just so many. As the siitras say:
"If a:ll realms throughout the world were to become one huge enclosure of water, and one man worked at dipping the water from it with the tip of a single hair for hundreds of thousands of years - that water might diminish some- what; but there is no such lessening of the realm of creatures. "
And the Deeds ofSamantabhadra: The RoyalResolves also says:
"The extent of all creatures is as vast as the limits of space. "1
When one has made creatures his object to that extent, then he can beget the Thought.
Love
"BECAUSE THE THOUGHT OF LOVE IS THE PREREQUISITE" refers to perceiving [all creatures] as one's mother2 - from which
? THE ENLIGHTENMENT THOUGHT 43
arises the thought of repaying their kindness: that is Love. Then out of the thought of Love comes the thought of Compassion, And from the thought of Compassion, the Enlightenment Thought emerges. That is why I said the Thought of Love is prerequisite. [287a]. The next seven lines follow this same theme.
Ritual for Begetting the Thought
"MUST BEGET THIS THOUGHT OF ENLIGHTENMENT" means that after taking the Triple Refuge, and carefully offering whatever he can in Worship to the Three Jewels and Guru Spiritual Friend, one then makes the maQ. qala in the presence of the Guru. Then with good and sincere inten- tion, he reflects within himself: "This Guru is the same as the Buddha seated before me. I too shall accomplish all the great deeds of all the Buddhas of the past, present and future. " Then kneeling on both knees and offering a flower
in his folded hands, he declares three times:
" 0 Omniscient One, epitome of wisdom, Purifier of the Wheel of Life,
I have no refuge in any Lord,
Except at your lotus feet.
0 Heroofcreatures,maytheGreatSage Bestow his kindness upon me!
May that Holy One grant to me the
Supreme and highest Enlightenment Thought! "
Then the Guru Spiritual Friend invites to witness all the Blessed Buddhas of all the realms throughout the universe, and all the Bodhisattvas who dwell on the Great Level, and all the Guru Spiritual Friends of past and present. In their presence he cleanses his [conscious] stream with the ritual of the Good Practice and the Progress in Bodhisattva
Practice. When the disciple has likewise thoroughly purified [his stream], he again makes his petition to the Guru with flower in hand. [287b] The Guru then reflects - without thought of profit, esteem or fame, or of [the disciple's] tone or verses or gifts-"Ah, this is wonderful! That in this age of great dread there should come forth a holy creature like
? 44 A LAMP FOR THE PATH AND COMMENTARY
this! It is marvellous! " Such is the way to perform a ceremony [for begetting the Thought] with true Higher Intention.
Interpretations on the Thought
There have been different interpretations about Enlighten- ment Thought among the Acaryas of old in my country: King Indrabhiiti, Nagarjuna,, Sant}deva, Asanga, Daf! l~trasena, Candragomin, Siira, Santirak~ita and others. The opinions of these great scholars may differ on various points: [1] on the very Thought of Enlightenment itself; [2] on the ritual for the Thought of Enlightenment; [3] on methods for growth in the Thought; [4] in the method of Training [to be observed] with the Thought.
[1] On the first point, some Acaryas say that the Enlightenment Thought is the Resolve nurtured in the Mundane Paths when one is practising out of devotion. Others hold that Resolution is the Thought in so far as it depends upon an object [creatures], and is a species of Relative Truth. Others that Resolution is the Thought when it produces the basic virtues equivalent to the Equip-
ment Path's "Aids to Liberation".
And others that Resolu- tion, which has yet to actualise its merit, is the Thought. Still others, that simply the Resolve to take Perfect Enlightenment as one's objective is the Thought, as in [the difference between] "Desiring to go, and [actually] going. " There are other opinions besides these, but to include them would make my text too big. [288a]
[2] For the different rituals [for begetting the Thought], one should consult the texts of the above-mentioned scholars.
[3] On methods of growth in the Thought, some hold that it grows through begetting it in front of a person; but some say it should not be produced except in the presence of a Buddha; others hold that it grows through the practice of
the Four Modes [of Compassion: seeing creatures as mothers: repayment of their kindness: compassion: Enlightenment Thought].
[4] There have been differences about the method of
? THE ENLIGHTENMENT THOUGHT 45
Training [involved], depending on five [kinds of] bodhisattvas:
[a] those who have first produced the Thought;
[b] those who are entering the Practice Path;
[c] those who will not turn back;
[d] those who have attained Patience [in seeing that] phenomena do not arise;
[e] those who have but one rebirth left.
Some hold that a Training pertains only to what is [pre- scribed] for the first two. Som~ hold that everything preached in the siitras must be observed. Some that only the Training of the Equipment Path need be observed.
Others that neither these Trainings nor any like them [need be observed]. Still others hold that the principal Trainings for those who have taken the Refuges are the ones [to observe] - instructions found in such siitras as the Stalks in Array, the Embracing the Roots of Virtue, and the
Producing the Power of Faith Sutra - but still the Eight Teachings on Forgetting and Not Forgetting the Enlighten- ment Thought [fou,nd] in the Questions of Kasyapa Sutra
are also to be kept.
These are only a few examples [of the differences]. Ifl set
down all the systems of the great scholars of the past, my text would be far too large. These great Acaryas were Mahayana Path's great men of philosophy, transformed by great love and compassion, their minds steady in both [the resolve and progress] aspects of Enlightenment Thought. Some of them had attained the power of the Great Seal. 3 Some saw the Truth [directly]. [288b] And the ones who
achievedthe"HighestMundaneVirtue"4 receivedinstruc- tion from Buddhas in Apparition Bodies. We must keep in mind that these m~n represerlt the Great Path itself, since their interpretations of the siitras are [at the same time] things declared by the Blessed One himself. However, my Gurus taught me that one should hold the system presented him by his own Gurus.
At least there are no differences of opinion about the method of Ritual for begetting the resolution thought for
? 46 A LAMP FOR THE PATH AND COMMENTARY
Enlightenment. , The excellent Acaryas Nagarjuna, Asanga, and Santideva are all in accord. And my own Gurus, venerable and glorious Bodhibhadra and SuvarQadvipa, scholars of our own day, follow their system. IinturnfollowedmyGurusinthatsmallritual5 Icomposed for a group of my disciples; and mY, presentation is simply that of Nagarjuna, Asanga, and Santideva, and can be summarised as follows:
Preludes to Begetting the Thought
Two things are prerequisite, like watering, so to speak, for growth of the wish-granting tree of Enlightenment Thought:
[1] purification of mind, and
[2] presentation of gifts to the Guru.
The presentation of gifts should be made as described in passages of the Good Age Sutra and the Great Compassion. [289a] The purification of mind is what I have already pointed out in the Resolves o f Samanta-bhadra, and can be performed with the method of the Progress in Bodhisattva
J? ractice. Then, using the ritual either of Asanga or Santideva, and cultivating the Four Infinitudes as the pre- requisites, beget the Thought of Supreme Enlightenment. This is the path of the Great Wagons, and the religious tradition of the Superior Person, handed down from Guru to Guru.
Praises o f the Thought
What is unique about the Thought of Enlightenment when it rises in the [conscious] stream of the disciple who con- ceives it? The Blessed One gave the answer to that in this passage from the Sutra Set Forth By Alqayamati
[Imperishable Mind]:
"[Then] Ak~ayamatisaid: 'V enerableSariputra, the very first Thought of Enlightenment that bodhisattvas con- ceive is imperishable. And why is that so? Because it is pure. It rises without any influence of the passions. It
? THE ENLIGHTENMENT THOUGHT 47
rises with tolerance because it has no desire for other vehicles. It rises with firmness because it is not anxious to argue with opponents. It is unassailable by any of the Evil Ones.
"It is solid because it masters perfectly all roots of virtue. It is permanent because it knows well that all composite things are impermanent. It rises without hesitation because it embraces correctly all teachings of the Buddha. It is without distress because it uses no false powers. It rises continually because it is unshakeable.
"This Thought is peerless because it has no kin. lt is like a diamond cutting through all appearances. [289b] It is infinite, storing up immeasurable merit. It rises with equal [love] toward all creatures. It is perfectly pure because it is completely without corruption. It is im- maculate because of its clear light of insight. It rises with great conviction because it does not forsake its Higher
Intention. It stretches far beyond because it is like and equal to space. It rises in great breadth because it makes all creatures its scope.
"This Thought rises without obscuration because it is given over to dispassionate knowledge. It is a servant to all because of its constant great compassion. Because it knows [the value of] the ritual for Bestowal [of merit], it rises continually. Because it is the Thought taught by the Omniscient One, it is the prerequisite. It is worthy of study because it is not found in other vehicles, and any creatures studying them will not see it.
"This Thought rises adorned with the Equipment of Merit. It rises with realisation because of its Equipment of Knowledge. It is the seed of all Buddha virtues. It is not shattered by any phenomena. It is the home of all happy things,
"It rises [already] accumulating its equipment of Giving. It rises exalted in its resolve because of its equipment of Conduct. It rises in reverence because of its equipment of Patience. It rises invincible because of its equipment in Zeal. It rises with the marks of serenity because of its equipment in Meditation. It rises without hindrance because of its equipment of Insight. [290a]
? 48 A LAMP FOR THE PATH AND COMMENTARY
"Because it has amassed great Love, it rises without ill-will. Because it has amassed great Compassion, it rises with firm roots. Because it has amassed great Joy, it abides in delight and gladness and supreme joy. In its grea:t Equanimity, it is undisturbed by either happiness
or suffering.
"It is blessed with the benediction of the Buddha. Its
method is constant because of the unbroken ranks [of believers] in the Three Jewels. It rises as so well pro- claimed in the assemblies of all the Buddha-realms throughout the uniyerse.
"0 Venerable Sariputra, can such a thought of the Omniscient On~ ever perish? '
"To which [Sariputra answered]: '0 Noble Youth, it cannot. Anyone who holds that such a Thought of the Omniscient One perishes, holds that space perishes! '
"Then Ak~ayamatisaid: 'Venerable Sariputra, that is right. The Thought of the Omniscient One is imperish- able. And since [a bodhisattva's] Enlightenment Thought is the root of the Omniscient One's Thought, it too is imperishable. ' " 6
Further on the Siitra continues:
"This [resolute] intention [of Enlightenment Thought] is genuine because it is not artificially made. It is not artificially made because it cannot be swayed. It is un- wavering because it comprehends completely. It fully comprehends because it has no deceit. It has no deceit because it is sincere. Sincere because pure, pure because clear, clear because without dissimulation. " 7
The siitra continues at length in this fashion, and deserves to be studied.
Such then is the Enlightenment Thought unique to Mahayana, the Thought which is superior by far to the whole world, the Thought which rejects no creature. This is the Thought that Bodhisattvas on the Great Level purified
and made pure. [290b] They protected it and kept it un- diminished, increasing it from Level to Level. And because
? THE ENLIGHTENMENT THOUGHT 49
it is the Thought of all Buddhas, the bodhisattva who begets it, is ever after protected by the gods who rejoice in the Teaching. At the hour of death, he dies rejoicing, and the gods protect him through the Intermediate State and in his mother's womb and throughout childhood. All his basic virtues continue through [into his next rebirth] and his mind retains its stream of merit.
As Acarya Santideva says in his Progress in Practice:
"All other virtue is like the plaintain tree: When its fruit ripens, itself begins to decay; But the Tree of Enlightenment Thought grows Ever greater, and its fruit never decays. " 8
Therefore, since the Thought ofEnlightenment is imperish- able, all its virtues [of growth] in the Mundane and Supramundane Paths and their fruition at the Buddha Level are imperishable.
Resolution-Thought of Enlightenment
Qualities
At this point, having described the kind of Thought that arises, I wanted to speak about its beneficial qualities, and so I wrote:
EVERY QUALITY THA T BELONGS TO
BEGETTING THOUGHTS OF SUCH RESOLUTION. [Stanza 12]
I referred to the qualities that Maitreya spoke about to Sudhana "IN HIS SUTRA, THE STALKS IN ARRAY" [Stanza 12]:
" 0 Noble Y outh, this Enlightenment Thought is like the seed of all the Buddha's teachings. It is like a field because it makes the good deeds ofall creatures grow. Like earth because the whole world rests on it. Like Vaisravaq. a [the god of riches], because it destroys all poverty. Like a father because it protects all bodhisattvas. It is like a
? 50 A LAMP FOR THE PATH AND COMMENTARY
royal wish-fulfilling jewel because it grants all boons. Like a good flask filling all aspirations. It is like a lance because it vanquishes all corruptions, its enemies. Like armour because it wards off all careless activity of mind. Like a sword because it beheads corruption. Like an axe because it chops down the tree of corruption. Like a weapon because it defends from rebirth.
"It is like a hook because it snatches one out of the river of saf! 1sara. Like a cyclone because it scatters all the veils of obscuration. It is like a motto because it sum- marises all the? resolves and practices of a bodhisattva. Like a shrine for all the worlds of gods and men and demigods. These are the qualiti'es of the Enlightenment Thought, 0 Noble Youth, and it has infinite variety of other attributes too. "9
In accord with this passage are the words I quoted [in Stanzas 14-17] from the Questions of the Householder
Vlradatta, and they shc:mld be considered here also. Studying the Sutras
There are many siitras and great discourses on these attributes by men like Nagarjuna and Santideva, but I do not present them here for fear of enlarging my text. But to acknowledge those sources, I wrote:
READ THAT SUTRA OR HEAR IT FROM A GURU, AND WHEN
THE INFINITE BENEFITS OF PERFECT ENLIGHTENMENT THOUGHT
ARE SEEN, THEN FOR THAT VERY REASON YOU W ill BEGET THE THOUGHT AGAIN AND AGAIN. [Stanza 13]
On the words "READ THAT SUTRA", I quote from Santideva's
Compendium o f Training:
"The precepts of Bodhisattva training appear most abundantly in the siitra collections. [291b] They state both what a Bodhisattva practises and what the precepts of his training are. Therefore always respect siitra study, lest through ignorance of them, transgressions occur and one go on to forfeit [the training altogether]. "10
? THE ENLIGHTENMENT THOUGHT 51 He also says in his root text [ofthe Compendium]:
"By never leaving the Spiritual Friend And by ever studying the siitras . . . "11 [The Thought is preserved. ]
And in the Progre~s in Practice he says:
"One must study the siitras, and the Sutra o f Akii. Sagarbha is one that
Should be studied from the very start. After that, the Compendium ofthe Sutras Composed by Nagarjuna is the one
That should be studied next. " 12
Reliance on the Guru
By my words, "HEAR IT FROM A GURU" (Stanza 13], Jmean the kind of Guru who causes one to beget the Thought. And if he is that, then he is also a Guru in the lineage of Asanga as well as of Santideva. ,
Now in the Stalks in Array Siitra, when Srisambhava sees that [Sudhana] is wondering why he must rely on a Guru, he says:
"Noble Y outh, a bodhisattva rightly guided by a Spiritual Friend does not fall into bad destinies. A bodhisattva protected by a Spiritual Friend makes no mistakes in his training. Motivated by a Spiritual Friend, he transcends this world. Showing reverence to a Spiritual Friend, he perseveres in not forgetting any practices. Adopted by a Spiritual Friend, he is unassailable by any deed or corruption.
"It is the Spiritual Friend who impresses on him the things that need to be done. [292a] He turns his indiffer- ence aside and drives him forth from the city of sa~sara. Therefore, Noble Youth, since that is so, you must walk continually in the presence of Spiritual Friends.
"With mind like the earth, not sinking under the burden of all things. With mind like a diamond, not changing. With mind like a pup, not easily provoked. With mind like the Cakravala Range, unshakeable by
? 52 A LAMP FOR THE PATH AND COMMENTARY
any suffering. With mind like a servant, uncomplaining in any work. Like a sweeper, dismissing overweening pride. Like a wagon, carrying heavy burdens. Like a ship, unwearied in its comings and goings. With mind like a wise son, ever studying the face of the Spiritual Friend - with such a mind give reverent service to the Spiritual Friend.
"Noble Youth, you must see yourself as a sick man, and the Spiritual Friend as the doctor. His instructions are your medicine, and the cure of your sickness is taking to heart his prescriptions. " 13
There is a similar passage [in the Stalks in ArrayJin the chapter about the monk Sagaramegha. And in the Questions o f Ugra, there is this:
" 0 Householder, if a bodhisattva [has learned] to read and recite any four-line stanzas about Giving, Conduct, or Patience, Zeal, Meditation or Insight, or about accumulating the equipment for the Bodhisattva Path, [! hen] he must give reverence for that doctrine to the Acarya from whom he [first] heard, or learned to read and recite them. [292b] But even if he reverenced and attended and supported that Acarya for as many aeons as
[those stanzas] have names and words and letters, the reverence due that Acarya, 0 Householder, would still not be enough- much less the reverence due the doctrine itself. "14
There are other pertinent accounts of relying on a Guru that should be studied in the Vajrapii1Ji Initiation Tantra, and the chapter on Sadaprarudita in the Perfection of Insight, as well as [the example of] AnathapiJ]. qada.
Noble Asanga speaks about Reliance on the Guru in his Bodhisattva Levels in this way:
"There are certain questions one must ask about this matter: [1] What qualities make a bodhisattva a Spiritual Friend? [2] What qualities make him effective as a
? THE ENLIGHTENMENT THOUGHT 53
Spiritual Friend? [3] What qualities make him stand out as an inspiration for faith? [4] What functions does he perform in acting as a Spiritual Friend? [5] What are the qualities of Reliance on a Guru? [6] What ideas should one have in mind for listening to the Doctrine from a Spiritual Friend? [7] What things should one avoid think- ing about when listening to the Doctrine from a Spiritual Friend?
"[1] A bodhisattva can be recognised as a Spiritual Friend, perfect in every respect, if he has eight qualities: [a] He keeps the discipline of the Bodhisattva Vow with- out fault or failing. [b] He is very learned because his mind is pure. [c] He has a comprehending mind and has
acquired all possible virtue arising from contemplation. [d] His loving heart is endowed with compassion. [293a] He puts aside his own happiness in this life and works for the good of others. [e] He is aware of the terrible fear others may have when the Doctrine is being taught, and [displays] unfailing confidence and fearlessness himself.
[f] He is patient in the face of contempt, censure or flattery, the unpleasantness of malicious gossip, and all the devious ways creatures have. [g] His mind does not tire in his strong and incessant teaching ofthe Doctrine to the four assemblies [of the Community]. [h] He has
the gift of clarity and does not obscure the reality behind words.
"[2] A bodhisattva will be effective in acting as a Spiritual Friend if he has five qualities: [a] He desires the happiness and benefit of others right from the start.
[b] He knows what that happiness and benefit consists of. [c] He has unerring judgement. [d] Using every method andmeansofteachingtheDoctrine,hehasthepowerand ability to convert any creature capable of it, and his mind does not tire. [e] Impartial in compassion, he does not take sid~s with any persons, whether inferior, mediocre orsupenor.
"[3] The Spiritual Friend presents himself as an in- spiration for faith if he has five qualities: [a] If hearing him discourse inspires sincerity, then actually gazing upon him should also: his manner is truly serene and
? 54 A LAMP FOR THE PATH AND COMMENTARY
gracious, and his excellent disposition shows in his who~e external appearance. [b] He is steadfast and const~nt m his activities, in deed, word, and thought. [c] He 1s not hypocritical, and does not feign constancy to deceive others. [d] He does not envy others their discourses on
the Doctrine or their esteem and gain, but rather rejoices for them. He looks upon his own honour and gain as strengths for [helping] others. [293b] [e] He is simple and frugal in his needs, and whatever he saves beyond sufficiency, he gives to all.
"[4] The bodhisattva performs five functions in acting as a Spiritual Friend: [a] He converses. [b] He reminds. [c] He encourages. [d] He instructs. [e] He teaches the Doctrine. The classification of those terms can be learned from [my] Hearers Level, and the topics on Instruction and Teaching can be found in the Powers chapter [of my
Bodhisattva Levels].
"[5] There are four qualities to [the disciple's] perfect reliance on a Spiritual Friend: [a] Acting as his common servant and nurse as occasion demands. [b] Speaking respectfully and at the proper time; rising in his presence and greeting him cheerfully; bowing with folded hands. [c] Worshipping him [as a Buddha], and providing him with articles of worship, suitable religious robes, food, sleeping-quarters, a mat, and healing medicine, and the necessities of life. [d] Making him one's refuge, and walking in his presence, confessing one's sins to him and
questioning and listening.
? Whoever sees me as a Body, or knows me as a voice, that person sees me falsely. He does not see me. The Buddhas are the Body of Truth, and those who are guided have studied that Truth; yet its true nature is not to be seen, and no one can be conscious of it as an object. 14
The Chapter ofEver-Weeping should be studied, where this theme is clearly preached. And in the Lion's Roar Sutra there is this passage:
"If one does not see the Buddha when one has the concept of 'Buddha', then what need to say how impossible it would be when one worships the 'Buddha'. What then does worshipping the Buddha mean? It
means worshipping without producing the marks of a concept. The worship of the Tathagata is that which is without mind, without products of the mind, without concepts of 'Buddha', without concepts of 'Community', and without concepts of 'Person' or 'Self or
'Other'. "15[284a]
One should consult the sutra itself for the full meaning.
One could also appropriately quote the noble Asanga here:
"The Blessed Buddha is not as pleased by the Worship of Pleasing Objects as he is by Meditative Worship. " 16
And as to the Buddha being the Body ofTruth, a chapter of the Garlands ofthe Buddha says:
"The Buddhas are the Body of Truth; The Tathagata does not originate;
He is ! Jurified, just like Space. " 17
And the Heavenly Treasure Sutra:
"Ifthereisnoobjective-basis [tobefound]forthe Blessed Buddha in his essential reality, where will be the objective-basis for viewing him as a form with charac- teristics? "18
THE TRIPLE REFUGE 33
? 34 A LAMP FOR THE PATH AND COMMENTARY As the superior Acarya Nagarjuna has said:
"All things being empty of inherent existence, What is there to praise and who to praise it? Rejecting origination and destruction,
For which there is no middle or extremes, And subject and object have no place-
In this lies your whole power to praise! " 19
Such then are the different kinds of Worship, and the bodhisattva of dull or keen faculties should learn those which are suitable for him.
The Heart of Enlightenment
'Now let us return to the root text itself, and my words:
AND A MIND THAT DOES NOT TURN BACK . UNTIL THE? HEART OF ENLIGHTENMENT IS REACHED. [Stanza 8)
ln the ordinary sense, this Heart of Enlightenment refers to the site of the Great Enlightenment, the glorious Diamond Seat; or to the place called Akani~tha, the paradise of the glorious Heavily Adorned Sutra. Both these places are called the "Heart" because there [the Blessed One] attained the Diamond-like Concentration. But in the truest sense, the place where he acquired that Concentration should not be called the "Heart", because ultimately the Heart of Enlightenment is the very essence of Truth itself. As the Heavenly Treasure Sutra says: [284b]
"The Heart of Enlightenment is Space; Enlightenment has the characteristic ofSpace. "20
Not Turning Back
The WOrds"AND AMIND THAT DOES NOT TURN BACK" refer to a bodhisattva's [perseverance in] not turning back from the goal. There are three interpretations of this: [1] he does not
? tum back after the Path of Practice; [2] he does not turn back after seeing the [Four] Truths; [3] he does not turn back after the Eighth [Bodhisattva] Level. One can study the full significance of these in the Ornament for the Realisations: Treatise on the Perfection ofInsight.
Or again, it can mean he does not turn back after the Mundane Paths; or after seeing the Truths; or after the Seventh_ [Bodhisattva] Level. For this interpretation, consult Acarya Jftanakirti's Cause o f Splendour: A Major
Treatise on Progress in Thatness.
Thereisstillanotherfourfolddivisionofnotturningback: [1] not turning back after begetting the Thought of Enlightenment; [2] not turning back in secret;21 [3] not turning back after acquiring Patience [in seeing that phenomena do not arise]; [4] [lacking in text]. 22
Refuge-Taking
The words "FIRST TAKE THE THREE REFUGES THRICE" [Stanza 9] mean that one should take them three times for each of the Three Jewels. Here let me give a summary of topics for treating the Refuge-taking: [1] Content, [2] Candidate, [3] Intention, [4] Time, [5] Training, [6] Disposition, [7] Criteria, [8] Method, [9] Acts, [10] Classification, [11] Interpretation, [12] Examples, [13] Penalties, [14] Necessities, [15] and Benefits. 23 Now let me talk about the subject of taking the Refuges.
Mahayana Candidate
Some persons live faultlessly in the Conduct proper to one of the seven Pratimok~a ranks. They are persons whose conversion comes out of the suffering of sa~sara. They are ever mindful of death. And they are by nature of greater Compassion and Insight. If they are Householders, then they have the Training of the Lay Devotee [upasaka] with its Five Precepts and forty-five practices pertinent to them.
[285a] If they are Religious, they have their own method of Training; for instance, the items explained in the Hearers
THE TRIPLE REFUGE 35
? 36 A LAMP FOR THE PATH AND COMMENTARY
Level: the Ornaments of Virtuous Practice, and Qualities of Purification, the Four Resources and Four Modes of Life, and so on. They also have the best of rituals, paths of practice, livelihoods, conduct, and views. Furthermore, their [way oflife includes] zeal in the yoga of wakefulness in the early and latter parts of the night, propriety in food and restraint of the senses, and a fearful attitude toward even
the slightest infraction [of their rules].
Now suppose such a person, after much reflection, says
to himself: "If by all this Pratimok~a discipline, I am still not finding my own and others' good, how then shall I really do it? This so-called 'Great Vehicle' [Mahayana] is famed for its achieving one's own and others' good- I will seek it out from a holy Spiritual Friend. " And then he strives for a long time to please a holy man who will be suitable as his Guru. And when the Guru is won, with guileless heart he touches his feet with his head and says:
"Holy Man, have a kindly heart toward me. I beseech you to speak to me about the Path of Mahayana - that Means to fully achieve my own and others' good. "
Preparation ofPlace
Then the Spiritual Friend examines the disciple's disposition in three ways: according to his habits, his dreams, and his inspirations from both the mundane and supra-mundane gods. [285b] If he discerns that the disciple is a fit vessel, the Guru smiles and rejoices. And with no thought for esteem or gain or fine gifts, but with affectionate regard for that disciple, he goes about preparing a place [for the ceremony]. It should be pleasant and sturdy, and some
isolated area apart from [the eyes of] sinful men. For cleanliness he paves and polishes it with the five bovine articles. Then he should anoint it with sandalwood [paste] or the like, and scatter fragrant flower petals around lightly. He should have images of the Three Jewels in the place, and his small books and things on a shelf or Bodhisattva-
throne, arranging a canopy over it, and using whatever articles of worship he has- flowers, foods, decorations, and different kinds of music.
? Ceremony ofPetition
When this is done, the disciple, bathed and dressed in clean clothes, begs the Spiritual Friend to be seated on the high throne decorated with flowers. Then he visualises his Guru as [Buddha] the Teacher, thinking to himself, "This man is the Defender and Refuge of all creatures. " With good intention he then says:
" 0 Son of Noble Family, please heed me! In this state of sa:q1sara from beginningless time, I have been wounded by much suffering and have become very exhausted. I have no Master. I have no Defender. I have no Refuge. "
He repeats this three times, and then the Guru declares:
"0 man, you are depressed and weary from sa:q1sara, and your desire to enter upon the Path of the Great Vehicle is very right. Now you shallleam it! Since what we call the 'Three Jewels' can be the Master and
Defender and Refuge of those who are without master and defender and refuge, [286a] go for Refuge to them with pure mind and cheerful heart. Make the good of all creatures your goal. Gather up whatever things for Worship you have so that reverence and respect may be shown them [the Three Jewels] befittingly. "
Then the disciple kneels with both knees on the ground and folds his hands, and offering a flower he repeats the following three times:
" 0 Chief of Men, please heed me! From beginningless time till now, I have spun round in sarpsara, Greatly wearied by suffering.
I beg you teach me the Path Which puts an end to suffering. "
Thereupon the Guru visualises the Three Jewels in the realms throughout the entire universe, and reverences them with an ineffable array of bodies. With an inconceivable
THE TRIPLE REFUGE 37
? 38 A LAMP FOR THE PATH AND COMMENTARY
[number] of heads for each body, he reverences them with the tongues of those heads. And when he has performed the aforementioned Sevenfold Worship, then the Refuges should be given.
The Training Involved
One who has taken the Refuges should then observe the proper Training: he should not pay homage to other gods; he renounces harm and injury to others; he does not associate with heretics or show them religious reverence.
Mindful of the eminent qualities of the Three Jewels, he takes the Refuges over and over. Mindful of their great kindness, he is ever zealous in worship, making first- offerings even before eating and drinking. Mindful of Compassion, he spreads these practices among other creatures also. [286b]
Whenever he has any need in whatever he is doing, he makes Petition, worshipping the Three Jewels, and rejects other worldly means.
The benefits that come from the Three Jewels are: [1] at the time of Cause; "[2] at the time of Path; and [3] at the time of the Result. The first are the benefits in the present lifetime; the other two should be learned from a Guru. 24
And so one who knows the advantages of taking the Refuges will repeat them three times a day and three times a night. He will preserve and not abandon the Three Jewels either out of human respect or jest or threat of his life.
1 2
3
4
5
Notes to Chapter 1
Ot. 887, Vol. 35:79. 1.
This set of twenty-seven ma~qalas is unknown to today's lamas. It may have referred to a series of temple-paintings (thang-ka) popular at Tho-ling in Atisa's time, or possibly;it should be read as "twenty-seven-fold", as the
mai]qala of Sitatapatra, the Diamond Crown (~~J4a) of the Tathagata Family in Action Tantra. See Mandala No. 8, Gdugs-dkar lha nyer-bdun- ma'i dkyil-thang, in Lokesh Chandra's Ma'! 'falas ofthe Tantra-samuccaya. Ot. 716, Vol. 11: 285. 3ff. The stitra is not actually quoted in Atisa's text since his readers would know it by heart, but is supplied here for convenience in studying his analysis of it.
Ot. 472 (SS: p. 291). Ot. 950, Vol. 37:114. 5.
? 6 op. cit. , 115. 1.
7 Ot. 819 (SS: p. 279).
8 SS: p. '279. The siitra is not found under this title in the Tibetan catalogues.
9 Unidentified.
10 Progress in Practice, Ot. 5272, Vol. 99:252. 5. 11 ibid.
SS: p. 155.
Ch. VI: 119.
Ot. 739, Vol. 21:255. 5. Ot. 760 (23), Voi. 24:41. 4.
12
13
14
15
16 Unidentified. 17 Unidentified.
18 19 20 21
22
23
24
Ot. 815. Vol. 33:28. 3.
Praise of Ultimate Truths, Ot. 2014, Vol. 46:34. 4.
SS: p. 249.
gsang-ste phyir-mi-ldog-pa. The phrase is interpreted in the lama tradition as referring to the First Bodhisattva Level, but the significance of the "in secret" or "privately" has been lost.
The omission of the fourth division here either is an oversight of the copyist, or the seventh or eighth Bodhisattva Level (the most commonly interpreted
as the point of assured perseverance) is to be understood.
The summary is taken verbatim from Atiisa's Instruction on Refuge-Taking (Ot. 5391. Vol. 103:195. 4). Inthatshorttexteachofthetopicsisdefinedand explained; however. here it is used only loosely as an outline of what follows. The times at which benefit comes from taking the Refuges is amplified in the
above text (note 23, page 196: 3):
[1]
[2] (3]
"At time of cause means in this life and in other re-rebirths: [a] In this life: it effects freedom from the Eight Great Fears, and makes friends with the 1,000 gods who rejoice in the Teaching and are without mis- chief. And at the hour of death it is a mental joy, and so on. [b] In other rebirths: it guides one from the suffering of samsara, and the suffering of evil destinies, and gives zest for the joys of higher rebirths and Nirvana.
At time of Path: It affords the practice ofthe Noble Eightfold Path, and of the Seven Limbs of Enlightenment and so on.
At the time of the Result: One attains the two Nirvanas and the Three Bodies. " ?
THE TRIPLE REFUGE 39
? I
BEGETIING THE THOUGHT OF ENLIGHTENMENT
Stanza Page
10-11 42
II
RESOLUTION-THOUGHT OF ENLIGHTENMENT
III
CHAPTER 2
The Enlightenment Thought
A Love 42 B Ritual for Begetting the Thought 43 C Interpretations on the Thought 44
1 Nature 2 Ritual
3 Growth 4 Training
D Preludes to Begetting the Thought 46 1 Purification of Mind
2 PresentationofGifts
E Praises of the Thought 46
12 49 A Qualities 49
B Studying the Siitras
C Reliance on the Guru 51
F Expanding the Thought
PROGRESS-THOUGHT OF
ENLIGHTENMENT 19 58
A Origin in Siitras 58 B Differ~ncebetweenResolve
D Repetition of the Thought
E Benefits 55
and Progress 60
13 50
13 55 18 57
? 2
The Enlightenment Thought
Begetting the Thought of Enlightenment
Having shown the special kind of Refuge-taking [for Mahayana], I address the topic of Begetting the Enlighten- ment Thought in the following twenty-three stanzas, starting with:
THEN, BECAUSE THE THOUGHT OF LOVE FOR
ALL CREATURES IS THE PREREQUISITE, (Stanza 10].
The word "THEN" means after one has taken the Refuges. By "ALL CREATURES", I point out the object in one's begetting the Thought, and that one cannot put a limit on creatures, thinking they end with just so many. As the siitras say:
"If a:ll realms throughout the world were to become one huge enclosure of water, and one man worked at dipping the water from it with the tip of a single hair for hundreds of thousands of years - that water might diminish some- what; but there is no such lessening of the realm of creatures. "
And the Deeds ofSamantabhadra: The RoyalResolves also says:
"The extent of all creatures is as vast as the limits of space. "1
When one has made creatures his object to that extent, then he can beget the Thought.
Love
"BECAUSE THE THOUGHT OF LOVE IS THE PREREQUISITE" refers to perceiving [all creatures] as one's mother2 - from which
? THE ENLIGHTENMENT THOUGHT 43
arises the thought of repaying their kindness: that is Love. Then out of the thought of Love comes the thought of Compassion, And from the thought of Compassion, the Enlightenment Thought emerges. That is why I said the Thought of Love is prerequisite. [287a]. The next seven lines follow this same theme.
Ritual for Begetting the Thought
"MUST BEGET THIS THOUGHT OF ENLIGHTENMENT" means that after taking the Triple Refuge, and carefully offering whatever he can in Worship to the Three Jewels and Guru Spiritual Friend, one then makes the maQ. qala in the presence of the Guru. Then with good and sincere inten- tion, he reflects within himself: "This Guru is the same as the Buddha seated before me. I too shall accomplish all the great deeds of all the Buddhas of the past, present and future. " Then kneeling on both knees and offering a flower
in his folded hands, he declares three times:
" 0 Omniscient One, epitome of wisdom, Purifier of the Wheel of Life,
I have no refuge in any Lord,
Except at your lotus feet.
0 Heroofcreatures,maytheGreatSage Bestow his kindness upon me!
May that Holy One grant to me the
Supreme and highest Enlightenment Thought! "
Then the Guru Spiritual Friend invites to witness all the Blessed Buddhas of all the realms throughout the universe, and all the Bodhisattvas who dwell on the Great Level, and all the Guru Spiritual Friends of past and present. In their presence he cleanses his [conscious] stream with the ritual of the Good Practice and the Progress in Bodhisattva
Practice. When the disciple has likewise thoroughly purified [his stream], he again makes his petition to the Guru with flower in hand. [287b] The Guru then reflects - without thought of profit, esteem or fame, or of [the disciple's] tone or verses or gifts-"Ah, this is wonderful! That in this age of great dread there should come forth a holy creature like
? 44 A LAMP FOR THE PATH AND COMMENTARY
this! It is marvellous! " Such is the way to perform a ceremony [for begetting the Thought] with true Higher Intention.
Interpretations on the Thought
There have been different interpretations about Enlighten- ment Thought among the Acaryas of old in my country: King Indrabhiiti, Nagarjuna,, Sant}deva, Asanga, Daf! l~trasena, Candragomin, Siira, Santirak~ita and others. The opinions of these great scholars may differ on various points: [1] on the very Thought of Enlightenment itself; [2] on the ritual for the Thought of Enlightenment; [3] on methods for growth in the Thought; [4] in the method of Training [to be observed] with the Thought.
[1] On the first point, some Acaryas say that the Enlightenment Thought is the Resolve nurtured in the Mundane Paths when one is practising out of devotion. Others hold that Resolution is the Thought in so far as it depends upon an object [creatures], and is a species of Relative Truth. Others that Resolution is the Thought when it produces the basic virtues equivalent to the Equip-
ment Path's "Aids to Liberation".
And others that Resolu- tion, which has yet to actualise its merit, is the Thought. Still others, that simply the Resolve to take Perfect Enlightenment as one's objective is the Thought, as in [the difference between] "Desiring to go, and [actually] going. " There are other opinions besides these, but to include them would make my text too big. [288a]
[2] For the different rituals [for begetting the Thought], one should consult the texts of the above-mentioned scholars.
[3] On methods of growth in the Thought, some hold that it grows through begetting it in front of a person; but some say it should not be produced except in the presence of a Buddha; others hold that it grows through the practice of
the Four Modes [of Compassion: seeing creatures as mothers: repayment of their kindness: compassion: Enlightenment Thought].
[4] There have been differences about the method of
? THE ENLIGHTENMENT THOUGHT 45
Training [involved], depending on five [kinds of] bodhisattvas:
[a] those who have first produced the Thought;
[b] those who are entering the Practice Path;
[c] those who will not turn back;
[d] those who have attained Patience [in seeing that] phenomena do not arise;
[e] those who have but one rebirth left.
Some hold that a Training pertains only to what is [pre- scribed] for the first two. Som~ hold that everything preached in the siitras must be observed. Some that only the Training of the Equipment Path need be observed.
Others that neither these Trainings nor any like them [need be observed]. Still others hold that the principal Trainings for those who have taken the Refuges are the ones [to observe] - instructions found in such siitras as the Stalks in Array, the Embracing the Roots of Virtue, and the
Producing the Power of Faith Sutra - but still the Eight Teachings on Forgetting and Not Forgetting the Enlighten- ment Thought [fou,nd] in the Questions of Kasyapa Sutra
are also to be kept.
These are only a few examples [of the differences]. Ifl set
down all the systems of the great scholars of the past, my text would be far too large. These great Acaryas were Mahayana Path's great men of philosophy, transformed by great love and compassion, their minds steady in both [the resolve and progress] aspects of Enlightenment Thought. Some of them had attained the power of the Great Seal. 3 Some saw the Truth [directly]. [288b] And the ones who
achievedthe"HighestMundaneVirtue"4 receivedinstruc- tion from Buddhas in Apparition Bodies. We must keep in mind that these m~n represerlt the Great Path itself, since their interpretations of the siitras are [at the same time] things declared by the Blessed One himself. However, my Gurus taught me that one should hold the system presented him by his own Gurus.
At least there are no differences of opinion about the method of Ritual for begetting the resolution thought for
? 46 A LAMP FOR THE PATH AND COMMENTARY
Enlightenment. , The excellent Acaryas Nagarjuna, Asanga, and Santideva are all in accord. And my own Gurus, venerable and glorious Bodhibhadra and SuvarQadvipa, scholars of our own day, follow their system. IinturnfollowedmyGurusinthatsmallritual5 Icomposed for a group of my disciples; and mY, presentation is simply that of Nagarjuna, Asanga, and Santideva, and can be summarised as follows:
Preludes to Begetting the Thought
Two things are prerequisite, like watering, so to speak, for growth of the wish-granting tree of Enlightenment Thought:
[1] purification of mind, and
[2] presentation of gifts to the Guru.
The presentation of gifts should be made as described in passages of the Good Age Sutra and the Great Compassion. [289a] The purification of mind is what I have already pointed out in the Resolves o f Samanta-bhadra, and can be performed with the method of the Progress in Bodhisattva
J? ractice. Then, using the ritual either of Asanga or Santideva, and cultivating the Four Infinitudes as the pre- requisites, beget the Thought of Supreme Enlightenment. This is the path of the Great Wagons, and the religious tradition of the Superior Person, handed down from Guru to Guru.
Praises o f the Thought
What is unique about the Thought of Enlightenment when it rises in the [conscious] stream of the disciple who con- ceives it? The Blessed One gave the answer to that in this passage from the Sutra Set Forth By Alqayamati
[Imperishable Mind]:
"[Then] Ak~ayamatisaid: 'V enerableSariputra, the very first Thought of Enlightenment that bodhisattvas con- ceive is imperishable. And why is that so? Because it is pure. It rises without any influence of the passions. It
? THE ENLIGHTENMENT THOUGHT 47
rises with tolerance because it has no desire for other vehicles. It rises with firmness because it is not anxious to argue with opponents. It is unassailable by any of the Evil Ones.
"It is solid because it masters perfectly all roots of virtue. It is permanent because it knows well that all composite things are impermanent. It rises without hesitation because it embraces correctly all teachings of the Buddha. It is without distress because it uses no false powers. It rises continually because it is unshakeable.
"This Thought is peerless because it has no kin. lt is like a diamond cutting through all appearances. [289b] It is infinite, storing up immeasurable merit. It rises with equal [love] toward all creatures. It is perfectly pure because it is completely without corruption. It is im- maculate because of its clear light of insight. It rises with great conviction because it does not forsake its Higher
Intention. It stretches far beyond because it is like and equal to space. It rises in great breadth because it makes all creatures its scope.
"This Thought rises without obscuration because it is given over to dispassionate knowledge. It is a servant to all because of its constant great compassion. Because it knows [the value of] the ritual for Bestowal [of merit], it rises continually. Because it is the Thought taught by the Omniscient One, it is the prerequisite. It is worthy of study because it is not found in other vehicles, and any creatures studying them will not see it.
"This Thought rises adorned with the Equipment of Merit. It rises with realisation because of its Equipment of Knowledge. It is the seed of all Buddha virtues. It is not shattered by any phenomena. It is the home of all happy things,
"It rises [already] accumulating its equipment of Giving. It rises exalted in its resolve because of its equipment of Conduct. It rises in reverence because of its equipment of Patience. It rises invincible because of its equipment in Zeal. It rises with the marks of serenity because of its equipment in Meditation. It rises without hindrance because of its equipment of Insight. [290a]
? 48 A LAMP FOR THE PATH AND COMMENTARY
"Because it has amassed great Love, it rises without ill-will. Because it has amassed great Compassion, it rises with firm roots. Because it has amassed great Joy, it abides in delight and gladness and supreme joy. In its grea:t Equanimity, it is undisturbed by either happiness
or suffering.
"It is blessed with the benediction of the Buddha. Its
method is constant because of the unbroken ranks [of believers] in the Three Jewels. It rises as so well pro- claimed in the assemblies of all the Buddha-realms throughout the uniyerse.
"0 Venerable Sariputra, can such a thought of the Omniscient On~ ever perish? '
"To which [Sariputra answered]: '0 Noble Youth, it cannot. Anyone who holds that such a Thought of the Omniscient One perishes, holds that space perishes! '
"Then Ak~ayamatisaid: 'Venerable Sariputra, that is right. The Thought of the Omniscient One is imperish- able. And since [a bodhisattva's] Enlightenment Thought is the root of the Omniscient One's Thought, it too is imperishable. ' " 6
Further on the Siitra continues:
"This [resolute] intention [of Enlightenment Thought] is genuine because it is not artificially made. It is not artificially made because it cannot be swayed. It is un- wavering because it comprehends completely. It fully comprehends because it has no deceit. It has no deceit because it is sincere. Sincere because pure, pure because clear, clear because without dissimulation. " 7
The siitra continues at length in this fashion, and deserves to be studied.
Such then is the Enlightenment Thought unique to Mahayana, the Thought which is superior by far to the whole world, the Thought which rejects no creature. This is the Thought that Bodhisattvas on the Great Level purified
and made pure. [290b] They protected it and kept it un- diminished, increasing it from Level to Level. And because
? THE ENLIGHTENMENT THOUGHT 49
it is the Thought of all Buddhas, the bodhisattva who begets it, is ever after protected by the gods who rejoice in the Teaching. At the hour of death, he dies rejoicing, and the gods protect him through the Intermediate State and in his mother's womb and throughout childhood. All his basic virtues continue through [into his next rebirth] and his mind retains its stream of merit.
As Acarya Santideva says in his Progress in Practice:
"All other virtue is like the plaintain tree: When its fruit ripens, itself begins to decay; But the Tree of Enlightenment Thought grows Ever greater, and its fruit never decays. " 8
Therefore, since the Thought ofEnlightenment is imperish- able, all its virtues [of growth] in the Mundane and Supramundane Paths and their fruition at the Buddha Level are imperishable.
Resolution-Thought of Enlightenment
Qualities
At this point, having described the kind of Thought that arises, I wanted to speak about its beneficial qualities, and so I wrote:
EVERY QUALITY THA T BELONGS TO
BEGETTING THOUGHTS OF SUCH RESOLUTION. [Stanza 12]
I referred to the qualities that Maitreya spoke about to Sudhana "IN HIS SUTRA, THE STALKS IN ARRAY" [Stanza 12]:
" 0 Noble Y outh, this Enlightenment Thought is like the seed of all the Buddha's teachings. It is like a field because it makes the good deeds ofall creatures grow. Like earth because the whole world rests on it. Like Vaisravaq. a [the god of riches], because it destroys all poverty. Like a father because it protects all bodhisattvas. It is like a
? 50 A LAMP FOR THE PATH AND COMMENTARY
royal wish-fulfilling jewel because it grants all boons. Like a good flask filling all aspirations. It is like a lance because it vanquishes all corruptions, its enemies. Like armour because it wards off all careless activity of mind. Like a sword because it beheads corruption. Like an axe because it chops down the tree of corruption. Like a weapon because it defends from rebirth.
"It is like a hook because it snatches one out of the river of saf! 1sara. Like a cyclone because it scatters all the veils of obscuration. It is like a motto because it sum- marises all the? resolves and practices of a bodhisattva. Like a shrine for all the worlds of gods and men and demigods. These are the qualiti'es of the Enlightenment Thought, 0 Noble Youth, and it has infinite variety of other attributes too. "9
In accord with this passage are the words I quoted [in Stanzas 14-17] from the Questions of the Householder
Vlradatta, and they shc:mld be considered here also. Studying the Sutras
There are many siitras and great discourses on these attributes by men like Nagarjuna and Santideva, but I do not present them here for fear of enlarging my text. But to acknowledge those sources, I wrote:
READ THAT SUTRA OR HEAR IT FROM A GURU, AND WHEN
THE INFINITE BENEFITS OF PERFECT ENLIGHTENMENT THOUGHT
ARE SEEN, THEN FOR THAT VERY REASON YOU W ill BEGET THE THOUGHT AGAIN AND AGAIN. [Stanza 13]
On the words "READ THAT SUTRA", I quote from Santideva's
Compendium o f Training:
"The precepts of Bodhisattva training appear most abundantly in the siitra collections. [291b] They state both what a Bodhisattva practises and what the precepts of his training are. Therefore always respect siitra study, lest through ignorance of them, transgressions occur and one go on to forfeit [the training altogether]. "10
? THE ENLIGHTENMENT THOUGHT 51 He also says in his root text [ofthe Compendium]:
"By never leaving the Spiritual Friend And by ever studying the siitras . . . "11 [The Thought is preserved. ]
And in the Progre~s in Practice he says:
"One must study the siitras, and the Sutra o f Akii. Sagarbha is one that
Should be studied from the very start. After that, the Compendium ofthe Sutras Composed by Nagarjuna is the one
That should be studied next. " 12
Reliance on the Guru
By my words, "HEAR IT FROM A GURU" (Stanza 13], Jmean the kind of Guru who causes one to beget the Thought. And if he is that, then he is also a Guru in the lineage of Asanga as well as of Santideva. ,
Now in the Stalks in Array Siitra, when Srisambhava sees that [Sudhana] is wondering why he must rely on a Guru, he says:
"Noble Y outh, a bodhisattva rightly guided by a Spiritual Friend does not fall into bad destinies. A bodhisattva protected by a Spiritual Friend makes no mistakes in his training. Motivated by a Spiritual Friend, he transcends this world. Showing reverence to a Spiritual Friend, he perseveres in not forgetting any practices. Adopted by a Spiritual Friend, he is unassailable by any deed or corruption.
"It is the Spiritual Friend who impresses on him the things that need to be done. [292a] He turns his indiffer- ence aside and drives him forth from the city of sa~sara. Therefore, Noble Youth, since that is so, you must walk continually in the presence of Spiritual Friends.
"With mind like the earth, not sinking under the burden of all things. With mind like a diamond, not changing. With mind like a pup, not easily provoked. With mind like the Cakravala Range, unshakeable by
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any suffering. With mind like a servant, uncomplaining in any work. Like a sweeper, dismissing overweening pride. Like a wagon, carrying heavy burdens. Like a ship, unwearied in its comings and goings. With mind like a wise son, ever studying the face of the Spiritual Friend - with such a mind give reverent service to the Spiritual Friend.
"Noble Youth, you must see yourself as a sick man, and the Spiritual Friend as the doctor. His instructions are your medicine, and the cure of your sickness is taking to heart his prescriptions. " 13
There is a similar passage [in the Stalks in ArrayJin the chapter about the monk Sagaramegha. And in the Questions o f Ugra, there is this:
" 0 Householder, if a bodhisattva [has learned] to read and recite any four-line stanzas about Giving, Conduct, or Patience, Zeal, Meditation or Insight, or about accumulating the equipment for the Bodhisattva Path, [! hen] he must give reverence for that doctrine to the Acarya from whom he [first] heard, or learned to read and recite them. [292b] But even if he reverenced and attended and supported that Acarya for as many aeons as
[those stanzas] have names and words and letters, the reverence due that Acarya, 0 Householder, would still not be enough- much less the reverence due the doctrine itself. "14
There are other pertinent accounts of relying on a Guru that should be studied in the Vajrapii1Ji Initiation Tantra, and the chapter on Sadaprarudita in the Perfection of Insight, as well as [the example of] AnathapiJ]. qada.
Noble Asanga speaks about Reliance on the Guru in his Bodhisattva Levels in this way:
"There are certain questions one must ask about this matter: [1] What qualities make a bodhisattva a Spiritual Friend? [2] What qualities make him effective as a
? THE ENLIGHTENMENT THOUGHT 53
Spiritual Friend? [3] What qualities make him stand out as an inspiration for faith? [4] What functions does he perform in acting as a Spiritual Friend? [5] What are the qualities of Reliance on a Guru? [6] What ideas should one have in mind for listening to the Doctrine from a Spiritual Friend? [7] What things should one avoid think- ing about when listening to the Doctrine from a Spiritual Friend?
"[1] A bodhisattva can be recognised as a Spiritual Friend, perfect in every respect, if he has eight qualities: [a] He keeps the discipline of the Bodhisattva Vow with- out fault or failing. [b] He is very learned because his mind is pure. [c] He has a comprehending mind and has
acquired all possible virtue arising from contemplation. [d] His loving heart is endowed with compassion. [293a] He puts aside his own happiness in this life and works for the good of others. [e] He is aware of the terrible fear others may have when the Doctrine is being taught, and [displays] unfailing confidence and fearlessness himself.
[f] He is patient in the face of contempt, censure or flattery, the unpleasantness of malicious gossip, and all the devious ways creatures have. [g] His mind does not tire in his strong and incessant teaching ofthe Doctrine to the four assemblies [of the Community]. [h] He has
the gift of clarity and does not obscure the reality behind words.
"[2] A bodhisattva will be effective in acting as a Spiritual Friend if he has five qualities: [a] He desires the happiness and benefit of others right from the start.
[b] He knows what that happiness and benefit consists of. [c] He has unerring judgement. [d] Using every method andmeansofteachingtheDoctrine,hehasthepowerand ability to convert any creature capable of it, and his mind does not tire. [e] Impartial in compassion, he does not take sid~s with any persons, whether inferior, mediocre orsupenor.
"[3] The Spiritual Friend presents himself as an in- spiration for faith if he has five qualities: [a] If hearing him discourse inspires sincerity, then actually gazing upon him should also: his manner is truly serene and
? 54 A LAMP FOR THE PATH AND COMMENTARY
gracious, and his excellent disposition shows in his who~e external appearance. [b] He is steadfast and const~nt m his activities, in deed, word, and thought. [c] He 1s not hypocritical, and does not feign constancy to deceive others. [d] He does not envy others their discourses on
the Doctrine or their esteem and gain, but rather rejoices for them. He looks upon his own honour and gain as strengths for [helping] others. [293b] [e] He is simple and frugal in his needs, and whatever he saves beyond sufficiency, he gives to all.
"[4] The bodhisattva performs five functions in acting as a Spiritual Friend: [a] He converses. [b] He reminds. [c] He encourages. [d] He instructs. [e] He teaches the Doctrine. The classification of those terms can be learned from [my] Hearers Level, and the topics on Instruction and Teaching can be found in the Powers chapter [of my
Bodhisattva Levels].
"[5] There are four qualities to [the disciple's] perfect reliance on a Spiritual Friend: [a] Acting as his common servant and nurse as occasion demands. [b] Speaking respectfully and at the proper time; rising in his presence and greeting him cheerfully; bowing with folded hands. [c] Worshipping him [as a Buddha], and providing him with articles of worship, suitable religious robes, food, sleeping-quarters, a mat, and healing medicine, and the necessities of life. [d] Making him one's refuge, and walking in his presence, confessing one's sins to him and
questioning and listening.
