I)
2)
3)
4)
5)
6)
7)
See Theory and Practice o f Tibetan Buddhism by Geshe Lhundup Sopa, pp.
2)
3)
4)
5)
6)
7)
See Theory and Practice o f Tibetan Buddhism by Geshe Lhundup Sopa, pp.
Richard-Sherburne-A-Lamp-for-the-Path-and-Commentary-of-Atisha
[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.
"[6] One who wants to hear the Doctrine from a
Spiritual Friend should have five ideas [in mind] while he listens: [a] It is precious because it is so rare. [b] It is an eye, because it is the means to gaining deep Insight. [c] It is brilliant because it teaches all truths correctly. [d] It is of the greatest benefit because it is the means of gaining Supreme Enlightenment. [e] It is irreproachable because it is the source of pure joy in Calmness and Insight, leading to Nirvana and Perfect Enlightenment. [294a]
"[7] There are five things one should not think while listening to the Doctrine from a Spiritual Friend: [a] One should not think: 'This man breaks the Rule and does not
? THE ENLIGHTENMENT THOUGHT 55
keep his Vow; I should not listen to the Doctrine from him. ' [b] Or: 'This man comes from a lower class [family than I], so I should not listen to the Doctrine from him. ' [c] One should not have reliance on the person but on the Doctrine. [d] One should not think about the pleasant articulation of words, but rather rely on their meaning. [e] One should not think about his uncomely face or body, or his poor articulation, but rather listen to the
Doctrine reverently. The Doctrine is untouched by personal defects, and can [never] become defective in itself. It is a bodhisattva of dull faculties who gets angry at the defects people have and does not want to hear the Doctrine from them. He should know he harms only himself; it is his own Insight that is hurt. " 15
Thus, when one relies upon a Guru, one can become wise about the beneficial qualities of Enlightenment Thought.
Repetition ofthe Thought
Now I return to the root text itself and the words:
. ? . THEN DAY AND NIGHT YOU
WILL BEGET THE THOUGHT AGAIN AND AGAIN. (Stanza 13)*
After learning its beneficial qualities, you should beget the Enlightenment Thought continually- thrice a day, thrice a night, over and over- and thus expand it. Even if you do not use the full ritual for it, expand the Thought with words like these:
"I take refuge in the excellent Buddhas, Doctrines, and Communities until I be enlightened. May all my deeds of Giving and the rest accomplish Buddhahood for the good of all creatures. " [294b]
Benefits
In explaining other advantages of the Thought, the Scrip- tures also teach that bodhisattvas of dull faculty may achieve Perfect Enlightenment even in the midst of house-
*Atisa's words are not identical with the root text. Seep. 6.
? 56 A LAMP FOR THE PATH AND COMMENTARY
hold life simply as a result of their resolve for Enlighten- ment. The Blessed One says in the Admonitions for the KingSutra:
"0 great King, you are very busy indeed, carrying out your many duties. You cannot practise in every way all the details of the Perfection of Giving up through the rest of the Perfections, to Insight. Therefore, 0 great King, be ever mindful and keep constantly in your heart the longing for supreme and perfect Enlightenment. Culti- vate [that longing] with faith, care and resolution - whether walking or sitting, sleeping or waking, even drinking and eating. Then gather up and weigh all the virtuous deeds you have done or will do - and those of the Buddhas and ordinary men too - and rejoice in it! Rejoice because [this mass of virtue] is the highest of joys; it is like Space [in its infinity]. It is similar to NirviiQ. a
itself.
"After rejoicing, offer [those merits] in worship to all
the Buddhas and Bodhisattvas, noble Hearers and Solitary Buddhas. Then do it in union with all creatures. "Then day after day, thrice a day, bestow [these merits] on all creatures until they achieve Omniscience,
that they may perfect every virtue of Buddhahood and gain complete Enlightenment. [295a] 0 great King, if you live like that even while you act as king, you will not neglect your royal duties and will perfect the equipment
for Enlightenment. "16
Acarya Santideva speaks that way too in his Compendium
o f Training:
"Do not look down on the [mere] Thought of Enlighten- ment, even without the practice. It produces boundless happiness even in S<lf! lSiira. "17
The potency of the Thought is also described in the Maitreya chapter on liberation in the Stalks in Array:
" 0 Noble Y outh [Sudhana], just as a precious diamond, for example, even when divided, has brilliance that
? THE ENLIGHTENMENT THOUGHT 57
overpowers any royal crown of gold, and can take away anyone's poverty without diminishing its repute as a precious gem; just so, 0 Noble Youth, the diamond of producing the Thought for Omniscience- even divorced from its practice- surpasses in brilliance the whole golden crown of achievements of the Hearer and Solitary Buddha. And even though it takes away all the poverty of sarp. sara, it does not lose its reputation as the Thought of Enlightenment. " 18
Again from the Admonitions for the King Sutra:
"0 great King, you were reborn among the gods many times because your virtuous acts of [producing] the Enlightenment Thought matured. I need not tell you what the effect of producing it many more times will be! "i9
Expanding the Thought
WHEN YOU GET THE THOUGHTS OF ASPIRING TO ENLIGHTENMENT THEN WITH GREAT EFFORT STRIVE TO EXPAND THEM FULLY;
AND TO RECALL YOUR RESOLVE IN YOUR OTHER BIRTHS, OBSERVEFULLYTHETRAININGIEXPLAINEDTOYOU. (Stanza18)
I Wrote "WITH GREAT EFFORT STRIVE TO EXPAND THEM FULLY" so that when you have begotten the Thought and know its benefits, you will increase it. I treat this quite explicitly in the Ritual for Begetting the Thought I composed, when I say: [295b]
"In order that a person who has now produced the Enlightenment Thought may increase it, he should beget the Thought with these words: 'At least three times a day and three times a night: I take refuge in the excellent Buddhas, Doctrines and Communities until I be en- lightened. May all my deeds of Giving and the rest accomplish Buddhahood for the good ofall creatures. ' " 20
Whenlsay:
AND TO RECALL YOUR RESOLVE IN YOUR OTHER BIRTHS, OBSERVE FULLY THE TRAINING I EXPLAINED TO YOU, (Stanza 18)
? 58 A LAMP FOR THE PATH AND COMMENTARY
I refer to what I took from the Questions o f Kiisyapa Sutra
and presented in that same Ritual of mine:
"You must avoid four things which weaken the Thought of Enlightenment. What are the four? [1] Deceiving your instructor, teacher, guru, and persons worthy of respect. [2J Making others feel guilty when there is no reason for shame. [3J Belittling, defaming, or disparaging a person who has entered Mahayana. [4J Approaching the neigh- bour in guile and deceit and with improper motives.
"And you must practise four things which do not weaken the Thought of Enlightenment. What four? [1] Not speaking untrue words even to save your life, much less to provoke derision. [2] Living among creatures with high motivation, and without guile or deceit. [3] Seeing all bodhisattvas as The Teacher [Buddha], and proclaiming the praises of their perfect state everywhere. [4] Spurring on all creatures you have influenced to the Supreme and Perfect Enlightenment, lest they prefer the limited Vehicle.
"One who wishes to attain the Superknowledges quickly should practise especially the Sevenfold Way Sutra: Questions of the Bodhisattva Avalokitesvara. "21 [296a]
This concludes what I mean by striving to expand fully.
Progress-Thought of Enlightenment
Origin in Sutras
To point out the wider expansion of the Thought in the three degrees22 the Venerable Ones speak of, I wrote:
A RIGHT RESOLVE WILL NOT BE FURTHERED
WITHOUT VOWS THAT HAVE PROGRESS IN MIND; THEREFORE HE WHO SEEKS GROWTH IN THE RESOLVE FOR PERFECT ENLIGHTENMENT, EARNESTLY TAKES THEM. (19]
The words "THAT HAVE PROGRESS IN MIND" refer to the
? THE ENLIGHTENMENT THOUGHT 59 purified Higher Intention, as described in this passage from
the Heavenly Treasure Sutra:
"0 Noble Youth, what virtues comprise the Enlighten- ment Thought so that one keeps it without regressing? And Gaganagaiija replied:
" '0 Noble Youth, two virtues comprise the Enlight- enment Thought so one keeps it without regressing: Intention and Higher Intention. Intention is comprised of sincerity and guilelessness. Higher Intention is com- prised of detachment in its Intention and of superior
behaviour.
" 'In tum, these four virtues are comprised of eight
others. Sincerity is comprised of openness and candour. Guilelessness is GOmprised of artlessness and pure motives. Detachment is comprised of a mind that is not timid and a zeal which is not faint-hearted. Superior behaviour is comprised of the equipment of knowledge and the equipment ofmerit . . . ' "23
And so he continues combining virtues on up to one hundred and eight of them. You should study the siitra itself for the entire description. And again, in the Compendium o f Doctrine Sutra: [296b]
"Higher Intention is the desire for special qualities: Higher Intention is gentleness toward living things. It is love for all creatures. It is reverence for all the Exalted Ones. It is compassion for all worldlings. It is faithful service to the Guru. It is to be a refuge, protector, island, and last resort for all who are without refuge, protector, island or last resort. " 24
And again in the same siitra:
"For bodhisattvas with Pure Intention the Doctrine comes forth even from things like the sky, walls, trees, rivers and forests; counsel and instruction comes forth right from their own practice. "25
And in the A~ayamati Sutra:
? 60 A LAMP FOR THE PATH AND COMMENTARY
"V enerable Sariputra, moreover, the bodhisattvas' Higher Intention is imperishable. Why? Because it is more highly supported by all the basic virtues. Nay more, every single thought a bodhisattva has is supported by his Higher Intention [arising] from his virtuous motivation. The transmigrations which lift him from Level to Level
are because of his Higher Intention. . . . Again I say, Venerable Sariputra, this Higher Intention of? the bodhisattva is imperishable. "26
From these passages it may be seen that just as the best forests and harvests grow from good ground, so you should understand that all virtues of the Buddha will grow and increase from the good ground of Conduct. That is my
analysis of the matter.
Difference between Resolve and Progress
In regard to the meaning of the Resolve-Thought of Enlightenment and the Progress-Thought of Enlighten- ment, great scholars of both past and present have given many different explanations. I do indeed understand their interpretations, but. I omit expounding them here lest I be too wordy. But the meaning of the two kinds of Thought is clear in the siitras themselves. For instance, the Stalks in Array says: [297a]
"0 Noble Youth, rare are the beings who beget the resolution for Supreme Perfect Enlightenment; but rarer still are those who have set out towards it. "27
And Acarya Santideva in his Compendium of Training:
"The Enlightenment Thought is of two kinds: the Thought which resolves upon Enlightenment, and the Thought which progresses towards it. "28
Again in his Progress in Practice:
"Just as one knows the difference Between desiring to go and going;
? THE ENLIGHTENMENT THOUGHT 61 So the wise man should know the difference
Of those two stages in the Thought. " 29 And in the Compendium ofTraining again:
"In this matter, the Resolve-Thought arises from the resolution: 'I must become a Buddha. ' "30
Consequently, Resolve-Thought is the focusing and fixing on Perfect Enlightenment as the goal, as Maitreyanatha says in his Ornament o f Realisations: "This begetting of the Thought is the desire for ? complete and perfect Enlightenment for the sake of others. "31 And Progress- Thought is the focusing and fixing on the virtues of Path, as
he says in the Ornament ofthe Sutras:
"[1] First is begetting the Thought, [2] then: one's own and others' good, [3] Thatness, [4] Power, [5] one's own Buddha-field, [6] the maturing of others, [7] and seventh: the highest Enlightenment. ? m
Therefore, the Thought of Enlightenment itself, both at the time ofits cause and at the time ofits result, is altogether one and the same reality. [29Th] The distinguishing of it into stages shows that this is true. Maitreyanatha explains them in detail in these words:
"Hence, it is like: [1] the Earth, [2] Gold, [3] the Moon, [4] Fire, [5] Treasure, [6] a Jewel Mine, [7] the Ocean, [8] a Diamond, [9] a Mountain, [10] Medicine, [11] a Spiritual Friend, [12] a Wish-granting Gem, [13] the Sun, [14] a Song, [15] a King, [16] a Storehouse, [17] a High- way, [18] a Carriage, [19] a Fountain, [20] a pleasant Sound, [21] a River, and [22] a Cloud. With these, the Thought is of twenty-two kinds. "33
The [first] two are the Enlightenment Thought as cause. The [next] seventeen are the Thought during the Path. The
[last] three are the Thought as fruition.
[Or again] the first two are Resolve-Thought; the
? 62 A LAMP FOR THE PATH AND COMMENTARY
remaining twenty are Progress-Thought. In still another enumeration, the first three are the Thought while it is a cause? the next sixteen during the Path; the last three as the time ~ffruition. For the complete meaning of these [similes for stages], you must study the Ornament of Realisations
itself. 3 4
1 2
Notes to Chapter 2
Ot. 716, Vol. 11:286. 3.
mar 'du-shes. The phrase has the twofold meaning of treating others as a mother treats her child, and also the [Buddhist] recognition that in the cycle of rebirths and the countless destinies one has experienced as a sentient being, every other creature has at some time and place functioned as one's mother in that particular body. The method of developing compassion that Atisa presents here became a very popular Dge-lugs-pa "mind-purification" (blo-sbyong) exercise. known as the "Seven Cause and Effect Instruction'' (rgyu 'bras man-ngag bdun). From Ati5a's four steps, Tsong-kha-pa and later writers created seven:
3
phyag-rgya chen-po: lit. , "Great Seal". This is part of the initiation practice in Union and Supreme Union (yoga, anuttara yoga) Tantra. The powers (dngos-grub/siddhi) are described in Atlsa's final chapter of the Commen- tary.
mar shes: Perceiving as a Mother causes
dr. in dran: Mindfulness of Kindness causes
drin gzo: Repayment of Kindness causes byams-pa: Affectionate Love causes
snying-rje chen-po: Great Compassion causes lhag-bsam rnam-dag: Pure Higher Motive causes byang-sems: the Thought of Enlightenment.
I)
2)
3)
4)
5)
6)
7)
See Theory and Practice o f Tibetan Buddhism by Geshe Lhundup Sopa, pp. 28-32, for a translation of the Fourth Panchen Lama's presentation of the practice.
4 See Chart 1: The Five Paths. Achievement of the "Highest Mundane Virtue" indicates that a bodhisattva is ready to pass on to his personal direct
5
6 7 8 9 10
11 12 13 14 15 16 17
experience of the Four Truths in the Vision Path.
Atisa refers to his Ritual for Begetting the Thought (Ot. 5364). Ot. 842, Vol. 34:39. 5ff.
Joe. cit.
BCA: I:12.
InSS: p. 5.
In SS: p. 43.
Ot. ' 5536, V ol. 102:196. 3. BCA: V:104.
In SS: pp. 37-8.
In SS: p. 39.
Ot. 5538, Vol. U0:189. 3ff. In SS: p. 10.
SS: p. 10.
? 18 19 20 21 22
23 24
In SS: p. 9.
InSS: pp. 10-11.
Ot. 5403, Vol. 110:204. 4.
Ot. 760(43), Vol. 24:188. 5.
spel-ba rnam-pa gsum. The three degrees of expanding the Enlightenment Thought are the customary three degrees of any attainment as applied here:
THE ENLIGHTENMENT THOUGHT 63
Weak/Inferior (chung): Resolution-Thought; Medium/Mediocre ('bring): Progress-Thought; Strong/Superior (che): Vowed-Thought.
1)
2)
3)
Ot. 815, Vol. 33:28. 3.
In SS: p. 260. The quote is actually from the Surra Set Forth by Ak~ayamati (Ot. 842: Vol. 34:42. 1).
In SS: p. 259.
Ot. 842, Vol. 34:41. 5.
25
26
27 InSS:p. 9.
28 29 30 31 32 33 34
SS: p. 9.
BCA: 1:16.
SS: p. 9.
Ot. 5184, Vol. 88:3. 3.
Ot. 5521, Vol. 108:7. 5.
Ornament ofRealisations, Ot. 5184, Vol. 88:3. 3
The divisions of the twenty-two similes and their corresponding virtues or qualities into stages of Cause-Path-Result are not found explicitly in the Ornament o f Realisations, but rather in the many commentaries on them; e. g. , Maitreyanatha's Ornament of Sutras (Ot. 5521) and Asanga's com-
mentary (bhci~ya) on Maitreyanatha's work (Ot. 5527), and a small text by Sri-jiianakirti, the Instruction in the Steps o f Contemplation in the Perfection Vehicle (Ot. 5456).
? I
II
III IV v
VI
PRATIMOK~A REQUISI1E FOR BODHISATIVA VOW
Stanza Page
20 66
67 67 67
21a 69
69 70 71
71 21b 72 74
75 75 75
76
76 76 77 78 78 78
VII
SUMMA TION OF THE DISCIPLINE
2lb 79
A B c
Fit receptacles for Mahayana Objections concerning Family Middle Way and Mind-Only views
RANKS OF THE COMMUNITY
A B c
Seven Only
Lay Devotee and Novice Monk and Nun
CHAPTER 3
The Monastic Life
THE EIGHTEEN SCHOOLS OF BUDDHISM THE GLORIOUS PURE LIFE: THE MONK
ACTS OF THE COMMUNITY
A Persons
B Non-Person
c Ten Ways of Ordination
CONCERNING VOWS
A -D Preparation and Taking E Giving up Vows
F NatureofVows
G Transgression
H Preventing Transgression
I Rising from Transgression
? 3
The Monastic Life
Pratimo~a Requisite for Bodhisattva Vow
Fit receptacles for Mahayana
I have described how the precious Thought of Enlighten- ment should be expanded in its special way, and that one must actually take vows of Conduct in order to increase it. I want to show now what persons constitute the special receptacles for the [Bodhisattva] Vow of Conduct by my verse:
ONLY HE WHO HAS LASTING VOWS IN
ONE OF PRATIMOK~A'S SEVEN RANKS
IS FIT FOR THE VOW OF THE BODHISA TTV A;
THERE IS NO OTHER WAY FOR IT TO BE. (Stanza 20]
But here you may object: "Did you not state at the beginning 'THAT PERSON IS A SUPERIOR' (Stanza 5) and 'FOR THOSE PURJ; BEINGS WHOSE DESIRE IS THE HIGHEST OF ENLIGHTENMENTS' [Stanza 6]? Then how can what you say now [in this stanza] be true? Here you hold that this [Pratimok~a person] is the pure receptacle, and make the earlier [Superior Person] less pure. "
My meaning here has been stated by niy venerable Guru, the glorious Bodhibhadra, in his Commentary on "Twenty Verses on the Vow":
"The vows of the Pratimok~a have become ancillary to the Bodhisattva vow, and they should be understood as part of the whole. Therefore, the meaning of [Asanga's] 'This pledge of [Pratimok~a] training should also be taken' is that the person who has the vows of Pratimok~a is a fit vessel for taking the Bodhisattva vow correctly.
? [298a] For there is simply no other [Buddhist] rule [that binds one] to refrain from killing, stealing, unchastity and so on. Even the fit vessel for taking the Bodhisattva Vow adds no [new rules] of refraining from these [unvirtuous deeds]. " 1
Objections concerning Family
Well now, it is true there are those of "No-Family"/ as yet undisposed toward Mahayana, who have [physical or external] impediments to the PriHimok~a system,3 [and thus are unjustly prevented from taking the Bodhisattva V ow even if they developed the desire]. [And I know] there are those who already have the Bodhisattva Vow but have never taken the Pratimok~a vow, or [have taken it and] were expelled for offences,4 or [just] gave up the training,
or rejected the life of virtue [altogether]. But if it is not the Pratimok~a vow [that binds one to refrain from basic sins], then where you can you possibly look for another?
Hence I say here: Could there be a bodhisattva who does not refrain from killing, stealing, unchastity and so forth? The answer is no. Because the siitras say these are basic failures in a bodhisattva as well. That being so, the Pratimok~a vow is necessary first of all, and is the very prerequisite for the Bodhisattva Vow. Of course, if
someone has practised Mahayana in other births and remains in the Mahayana Family, there is nothing wrong with having taken the Bodhisattva Vow first because his natural state is not to commit sin.
Middle Way and Mind-Only Views
Then again, if you interpret the Mahayana Middle Way system strictly, a vessel for Mahayana does not exist anywhere at all [in the first place]. All creatures are one and the same Family and are "endowed with the essence of a Tathagata". 5 As it is said:
"There is no fitness or unfitness
For higher Levels. All become Buddha. Therefore, to achieve the perfect Awakening, act to [your] capacity. " [298b]
THE MONASTIC LIFE 67
? 68 A LAMP FOR THE PATH AND COMMENTARY And in the Compendium ofThatness: A Major Tantra:
"Yea, I do not try to examine who is and who is not a vessel for entering the great mal). <;lala. And why is that, you ask? . . . "6
And the Acarya Aryadeva says:
"As beginners one gives to creatures Whatever it is they wish, because There is no vessel for Holy Doctrine; It has no existence anywhere at all. " 7
And so, because all creatures are of one and the same Family, Ajitanatha says:
"Because the Ultimate Element8 is undifferentiated, distinct Families are impossible. "
And noble Nagarjuna:
" I f there is no distinguishing a chief Vehicle Becau? se the Ultimate Element is undifferentiated, Then your teaching that there are Three Vehicles Is simply to help creatures progress [on the Path]. "
However, even the siitras do speak of the three groups of creatures [Hearers, Solitary Buddhas, and Buddhas], and use the species of precious gems to exemplify the five types of Families among creatures: [No-Family, Uncertain Family, Hearer, Solitary Buddha, BuddhaJ. But the Com- mentaries say these refer only to temporary stages. To quote the venerable Suvafl). advipa:
"WhenscripturesaystherearetwotypesofFamily,9 the True Nature [dharmata] Family and the Striving Family, it means that one remains in the Striving Family only as a temporary stage, but when it treats of the True Nature Family there are no distinctions whatever. Hence
scholars say that Pratimok~a vows are certainly and
? chiefly necessary [while in the Striving Family]; but [the True Nature Family] is othezwise: [1] the Truth Body pervades all time and all reality; [2] the perfect Enjoy- ment Body remains in its [heavenly] courts, the property of only the Great Lords [Bodhisattvas] of the Ten Levels as they preach the profound and extensive Doctrine of Mahayana exclusively; and [3] the Apparition Body appears only now and then, like the uqumbara fruit; as
the siitras say, 'After this age, there will be sixty ages whenaBuddhadoesnotappear. '"10 [299a]
Hence, the Pratimok~a vow he mentions is also a rare thing because it exists only in our time and is the chief cause that leads to happy destinies. It is the Buddha's teaching that we refrain from sins of killing, stealing, unchastity and the
rest, and since his Teaching endures only as long as the Pratimok~a vows remain- and depends on them- we teach that the vows of the Pratimoksa alone come first.
So, if you are talking about. stages of progress [along the Path], then those previously undisposed toward Mahayana have as their preparation the vows of whichever of the seven Pratimok~a ranks they find suitable. Hence I say correctly in the root text, "ONL Y HE . ? . IS FIT FOR THE VOW OF
THE BODHISATIVA; THERE IS NO OTHER WAY FOR IT TO BE. "
Ranks of the Community
I continue now on the same theme:
THE TATHAGATA HAS SAID THAT OF
THE SEVEN RANKS OF PRATIMOK~A,
THE GLORIOUS PURE LIFE IS HIGHEST;
BY WHICH HE MEANT THE VOWS OF A MONK. (Stanza 21)
What I mean to say here is that the vows of a Monk are unique among the seven ranks.
Seven Only
There may be an objection at the outset that there are eight
THE MONASTIC LIFE 69
? 70 A LAMP FOR THE PATH AND COMMENTARY
Pratimok~a ranks set down in all the basic Discipline texts, and in such Hinayana works as the Progress in Knowledge, the Treasure o f Phenomenology and its useful summaries, and the Major Exposition ofthe "Treasure", therefore how can my saying seven be correct? Well, it is true those texts do propose the number as eight, but noble Asanga establishes it as seven in every section of his Levels ofYoga
Practice and [in particular] in the Chapter on Conduct. [299b] And if we doubt the brilliance of that great man's mind, we are finished. Asanga is a Bodhisattva of the Third Level, who attained a concentration called the "Stream of Truth", and who was prophesied in the Basic Tantra of Maiiju? rf as "that holy man, Asariga, wise in the true meaning of the texts". 11 Does anyone doubt that he heard the entire (siitra] collection directly from Ajitanatha?
In his Commentary on "Twenty Verses on the Vow", the venerable Bodhibhadra says:
"In regard to the vowing of Conduct, vows are taken in the seven ranks of Pratimoksa. That is, the five kinds in the religious life: the Monk and Nun, the Nun-candidate, the male and female Novices; and the two kinds in the Lay state: the male and female Devotees. The practice of One-Day [vows] is not a true ascetical practice, and has not been taught as worthy ofPratimok~a rank since there is no restraint of desires for [any] great length of time. " 12
The Guru who declared this was a great master of the Discipline of the Bodhisattva scriptures. I follow his inter- pretation because he received his instruction in the [Buddhist] trad! tion i~ the unbroken line from noble Nagarjuna and Acarya Santideva.
Lay Devotee and Novice
A few things can be observed here about the sevenfold ranks of Pratimok~a: The [Lay] Devotees are of two types: those who abstain from unlawful sexual activity, and those who abstain even from their own partners. But the training
common to both [types] is: renunciation of the four basic transgressions [killing, stealing, lying, unchastity] and of
? liquor. Some say renunciation of false views [in place of liquor].
In regard to liquor, some Discipline masters interpret it as objectionable by its very nature [300a] but the Phenomenology followers say it is objectionable [only] because its renunciation has been promised. However, I must omit their full presentations here.
For the Devotee, then, there are the five precepts and forty-five rules which [specifically] apply to them. 13 The Novice vows include these fifty practices of the faultless [and celibate] Devotee, [divided] according to whether [their subject matter] must be confessed [when violated] or [whose renunciation) must be vowed [as part of religious life) or are [simply) sinless. 14
Monk and Nun
The training of the Monk is such that of two hundred and fifty-three [rules], twenty-seven must be confessed [when violated], two hundred and thirteen must be vowed, and thirteen pertain to sinless matters [of community governance]. 15
The Nun-candidate correctly observes two hundred and forty rules - that is, all the above, except for the thirteen [rules pertaining to community governance], and including the pure and irreproachable life of the Novice, as well as her Six Basic Rules and Six Rules for Harmony [in the community]. 16
The Nun is pure in her five hundred rules, 17 which include those of the pure Nun-candidate as well as the Monk, together with the training the holy Doctrine and Discipline texts present for the perfecting of the pure Monk.
The Eighteen Schools ofBuddhism
There have been a variety of sects [in the Buddhist Com- munity]: [A] the MahasaJ! lghika, [B] the Sarvastivada, [C] the Sthavira, and [D] the Sammatiya sects. These existed [formerly] in eighteen schools:
[A] The five schools of MahasaiJlghika: the Purvasaila,
THE MONASTIC LIFE 71
? 72 A LAMP FOR THE PATH AND COMMENTARY
the Aparasaila, the Haimavata, the Lokottara-vada, and the Prajfiaptivada. [B] The [seven Sarvastivada]: the Miila, the Kasyapiya, the Dharmagupta, the Mahisasaka, the Vibhajya-vada, [300b] the Bahusrutiya, and TamrasiiFyii.
[C] Three sects of Sthavira: the Mahavihiira-vasina, the Jetavaniya, and the Abhayagiri-vasina. [D] Three sects of Sammatiya: Kaurukullaka, the Avantaka, and the Viitsi- putriya. 18
Some texts differ on this listing, saying that the Vijiiaptiviida belong to Sarvastiviida, but keeping the rest the same. And another text has it:
"[A] Kasyapiya, Dharmagupta, Mahisasaka and Miila-sarvastivada;
[B] Purva, A para, Haimavata,
Prajiiapti, Vibhajya and Lokottaravada; [C] TamrasaFya, Bahusrutiya, Avantaka, Kaurukullaka and Vatsi-putriya;
[D. ] Jetavaniya, Abhaya and Mahavihara.
"In four, six, five and three, They wanted their variety, and Hence the Eighteen Schools.
"The Lion of Sakya's teaching endures Because of the Gurus who went forth of old With the power of his message.
"Though the schools were many,
And great the variety of views,
Due to difference in region and teachers,
Never did they argue about the [Great] Teacher. "19
For their respective differences in the matter of the Rule and views, you must study the great texts on those topics.
The Glorious Pure Life: The Monk
Returning to my root text, the words "THE PURE LIFE" [Stanza 21] refer to renunciation in the matter ofliquor and of women. For the dangers of liquor you can study that subject in the [Discipline] scriptures and the pertinent
? places in the siitra collection. For the danger of women, consult the [Discipline] scriptures also, and the siitras of both Mahayana and Hinayana. For instance, the Hi:nayana siitra The Teaching in Sevens: Sexuality:
[301a] "For example, 0 Brahmin, take a man who promises to live the Pure Life, and never even has an intimate encounter with a woman. But when his eyes behold women's bodies, he is attracted by their shape; he dallies with women and is captivated by their chatter; he becomes absorbed in paying them attentions. Even when he is separated from them by walls and curtains, women's adornments and their singing and dancing and sound of music go right to his heart. And when he sees his neigh- bour indulging his senses with desire, he takes that into
his heart. Y et he still'inakes Bestowal [ofthe merit] of his Pure Life [to gain] a place among the gods! The Pure Life of such a man is altogether impure. "20
And again from the Mahayana siitra, The Seven-fold Way: " I f we ought not cling to Desire even in imagination,
Why mention indulging the senses of sight and touch? " 21
The dangers of Desire in general can be learned from the Questions o f King Udayana-vatsa and the Admonitions on Desire Sutra.
So then, a man who gives a show of living the Pure Life while not [truly] living it, who is proud of the signs and marks of the religious profession, yet treats it con- temptuously thinking "The religious life [simply] means we are bodhisattvas who have the same prerogatives a layman does", thatman is a hypocrite, and like a thief and robber. The sutras say things like "A thief is eating [alms]; a thief is drinking [alms]". Such a sinful Monk or Novice should never have taken up the saffron robe - that shrine to gods
and men. It has been said that "the religious robe burns [the hypocrite]; the begging bowl burns". And the Arrest of Misconduct Sutra:
THE MONASTIC LIFE 73
? 74 A LAMP FOR THE PATH AND COMMENTARY
"The Monk who violates his Rule without so much as a snap of the fingers for the royal mark of the Teacher's saffron robes should not be kept [in the Community]. " 22 [30lb]
The misfortune of this [hypocrisy] can be studied in the pertinent parts of such siitras as the Questions of KiiSyapa. The teaching of Mahayana- and my thought also- on that kind of sinful religious profession is that [such persons] should not enter upon this Great Path. The Pure Life, properly so called, is untouched by such evils and com- pletely pure.
Because it is more perfect than the Lay Devotee or Novice or Nun-candidate, I said:
THE GLORIOUS PURE LIFE IS HIGHEST;
BY WHICH HE MEANT THE VOWS OF THE MONK.
"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.
"[6] One who wants to hear the Doctrine from a
Spiritual Friend should have five ideas [in mind] while he listens: [a] It is precious because it is so rare. [b] It is an eye, because it is the means to gaining deep Insight. [c] It is brilliant because it teaches all truths correctly. [d] It is of the greatest benefit because it is the means of gaining Supreme Enlightenment. [e] It is irreproachable because it is the source of pure joy in Calmness and Insight, leading to Nirvana and Perfect Enlightenment. [294a]
"[7] There are five things one should not think while listening to the Doctrine from a Spiritual Friend: [a] One should not think: 'This man breaks the Rule and does not
? THE ENLIGHTENMENT THOUGHT 55
keep his Vow; I should not listen to the Doctrine from him. ' [b] Or: 'This man comes from a lower class [family than I], so I should not listen to the Doctrine from him. ' [c] One should not have reliance on the person but on the Doctrine. [d] One should not think about the pleasant articulation of words, but rather rely on their meaning. [e] One should not think about his uncomely face or body, or his poor articulation, but rather listen to the
Doctrine reverently. The Doctrine is untouched by personal defects, and can [never] become defective in itself. It is a bodhisattva of dull faculties who gets angry at the defects people have and does not want to hear the Doctrine from them. He should know he harms only himself; it is his own Insight that is hurt. " 15
Thus, when one relies upon a Guru, one can become wise about the beneficial qualities of Enlightenment Thought.
Repetition ofthe Thought
Now I return to the root text itself and the words:
. ? . THEN DAY AND NIGHT YOU
WILL BEGET THE THOUGHT AGAIN AND AGAIN. (Stanza 13)*
After learning its beneficial qualities, you should beget the Enlightenment Thought continually- thrice a day, thrice a night, over and over- and thus expand it. Even if you do not use the full ritual for it, expand the Thought with words like these:
"I take refuge in the excellent Buddhas, Doctrines, and Communities until I be enlightened. May all my deeds of Giving and the rest accomplish Buddhahood for the good of all creatures. " [294b]
Benefits
In explaining other advantages of the Thought, the Scrip- tures also teach that bodhisattvas of dull faculty may achieve Perfect Enlightenment even in the midst of house-
*Atisa's words are not identical with the root text. Seep. 6.
? 56 A LAMP FOR THE PATH AND COMMENTARY
hold life simply as a result of their resolve for Enlighten- ment. The Blessed One says in the Admonitions for the KingSutra:
"0 great King, you are very busy indeed, carrying out your many duties. You cannot practise in every way all the details of the Perfection of Giving up through the rest of the Perfections, to Insight. Therefore, 0 great King, be ever mindful and keep constantly in your heart the longing for supreme and perfect Enlightenment. Culti- vate [that longing] with faith, care and resolution - whether walking or sitting, sleeping or waking, even drinking and eating. Then gather up and weigh all the virtuous deeds you have done or will do - and those of the Buddhas and ordinary men too - and rejoice in it! Rejoice because [this mass of virtue] is the highest of joys; it is like Space [in its infinity]. It is similar to NirviiQ. a
itself.
"After rejoicing, offer [those merits] in worship to all
the Buddhas and Bodhisattvas, noble Hearers and Solitary Buddhas. Then do it in union with all creatures. "Then day after day, thrice a day, bestow [these merits] on all creatures until they achieve Omniscience,
that they may perfect every virtue of Buddhahood and gain complete Enlightenment. [295a] 0 great King, if you live like that even while you act as king, you will not neglect your royal duties and will perfect the equipment
for Enlightenment. "16
Acarya Santideva speaks that way too in his Compendium
o f Training:
"Do not look down on the [mere] Thought of Enlighten- ment, even without the practice. It produces boundless happiness even in S<lf! lSiira. "17
The potency of the Thought is also described in the Maitreya chapter on liberation in the Stalks in Array:
" 0 Noble Y outh [Sudhana], just as a precious diamond, for example, even when divided, has brilliance that
? THE ENLIGHTENMENT THOUGHT 57
overpowers any royal crown of gold, and can take away anyone's poverty without diminishing its repute as a precious gem; just so, 0 Noble Youth, the diamond of producing the Thought for Omniscience- even divorced from its practice- surpasses in brilliance the whole golden crown of achievements of the Hearer and Solitary Buddha. And even though it takes away all the poverty of sarp. sara, it does not lose its reputation as the Thought of Enlightenment. " 18
Again from the Admonitions for the King Sutra:
"0 great King, you were reborn among the gods many times because your virtuous acts of [producing] the Enlightenment Thought matured. I need not tell you what the effect of producing it many more times will be! "i9
Expanding the Thought
WHEN YOU GET THE THOUGHTS OF ASPIRING TO ENLIGHTENMENT THEN WITH GREAT EFFORT STRIVE TO EXPAND THEM FULLY;
AND TO RECALL YOUR RESOLVE IN YOUR OTHER BIRTHS, OBSERVEFULLYTHETRAININGIEXPLAINEDTOYOU. (Stanza18)
I Wrote "WITH GREAT EFFORT STRIVE TO EXPAND THEM FULLY" so that when you have begotten the Thought and know its benefits, you will increase it. I treat this quite explicitly in the Ritual for Begetting the Thought I composed, when I say: [295b]
"In order that a person who has now produced the Enlightenment Thought may increase it, he should beget the Thought with these words: 'At least three times a day and three times a night: I take refuge in the excellent Buddhas, Doctrines and Communities until I be en- lightened. May all my deeds of Giving and the rest accomplish Buddhahood for the good ofall creatures. ' " 20
Whenlsay:
AND TO RECALL YOUR RESOLVE IN YOUR OTHER BIRTHS, OBSERVE FULLY THE TRAINING I EXPLAINED TO YOU, (Stanza 18)
? 58 A LAMP FOR THE PATH AND COMMENTARY
I refer to what I took from the Questions o f Kiisyapa Sutra
and presented in that same Ritual of mine:
"You must avoid four things which weaken the Thought of Enlightenment. What are the four? [1] Deceiving your instructor, teacher, guru, and persons worthy of respect. [2J Making others feel guilty when there is no reason for shame. [3J Belittling, defaming, or disparaging a person who has entered Mahayana. [4J Approaching the neigh- bour in guile and deceit and with improper motives.
"And you must practise four things which do not weaken the Thought of Enlightenment. What four? [1] Not speaking untrue words even to save your life, much less to provoke derision. [2] Living among creatures with high motivation, and without guile or deceit. [3] Seeing all bodhisattvas as The Teacher [Buddha], and proclaiming the praises of their perfect state everywhere. [4] Spurring on all creatures you have influenced to the Supreme and Perfect Enlightenment, lest they prefer the limited Vehicle.
"One who wishes to attain the Superknowledges quickly should practise especially the Sevenfold Way Sutra: Questions of the Bodhisattva Avalokitesvara. "21 [296a]
This concludes what I mean by striving to expand fully.
Progress-Thought of Enlightenment
Origin in Sutras
To point out the wider expansion of the Thought in the three degrees22 the Venerable Ones speak of, I wrote:
A RIGHT RESOLVE WILL NOT BE FURTHERED
WITHOUT VOWS THAT HAVE PROGRESS IN MIND; THEREFORE HE WHO SEEKS GROWTH IN THE RESOLVE FOR PERFECT ENLIGHTENMENT, EARNESTLY TAKES THEM. (19]
The words "THAT HAVE PROGRESS IN MIND" refer to the
? THE ENLIGHTENMENT THOUGHT 59 purified Higher Intention, as described in this passage from
the Heavenly Treasure Sutra:
"0 Noble Youth, what virtues comprise the Enlighten- ment Thought so that one keeps it without regressing? And Gaganagaiija replied:
" '0 Noble Youth, two virtues comprise the Enlight- enment Thought so one keeps it without regressing: Intention and Higher Intention. Intention is comprised of sincerity and guilelessness. Higher Intention is com- prised of detachment in its Intention and of superior
behaviour.
" 'In tum, these four virtues are comprised of eight
others. Sincerity is comprised of openness and candour. Guilelessness is GOmprised of artlessness and pure motives. Detachment is comprised of a mind that is not timid and a zeal which is not faint-hearted. Superior behaviour is comprised of the equipment of knowledge and the equipment ofmerit . . . ' "23
And so he continues combining virtues on up to one hundred and eight of them. You should study the siitra itself for the entire description. And again, in the Compendium o f Doctrine Sutra: [296b]
"Higher Intention is the desire for special qualities: Higher Intention is gentleness toward living things. It is love for all creatures. It is reverence for all the Exalted Ones. It is compassion for all worldlings. It is faithful service to the Guru. It is to be a refuge, protector, island, and last resort for all who are without refuge, protector, island or last resort. " 24
And again in the same siitra:
"For bodhisattvas with Pure Intention the Doctrine comes forth even from things like the sky, walls, trees, rivers and forests; counsel and instruction comes forth right from their own practice. "25
And in the A~ayamati Sutra:
? 60 A LAMP FOR THE PATH AND COMMENTARY
"V enerable Sariputra, moreover, the bodhisattvas' Higher Intention is imperishable. Why? Because it is more highly supported by all the basic virtues. Nay more, every single thought a bodhisattva has is supported by his Higher Intention [arising] from his virtuous motivation. The transmigrations which lift him from Level to Level
are because of his Higher Intention. . . . Again I say, Venerable Sariputra, this Higher Intention of? the bodhisattva is imperishable. "26
From these passages it may be seen that just as the best forests and harvests grow from good ground, so you should understand that all virtues of the Buddha will grow and increase from the good ground of Conduct. That is my
analysis of the matter.
Difference between Resolve and Progress
In regard to the meaning of the Resolve-Thought of Enlightenment and the Progress-Thought of Enlighten- ment, great scholars of both past and present have given many different explanations. I do indeed understand their interpretations, but. I omit expounding them here lest I be too wordy. But the meaning of the two kinds of Thought is clear in the siitras themselves. For instance, the Stalks in Array says: [297a]
"0 Noble Youth, rare are the beings who beget the resolution for Supreme Perfect Enlightenment; but rarer still are those who have set out towards it. "27
And Acarya Santideva in his Compendium of Training:
"The Enlightenment Thought is of two kinds: the Thought which resolves upon Enlightenment, and the Thought which progresses towards it. "28
Again in his Progress in Practice:
"Just as one knows the difference Between desiring to go and going;
? THE ENLIGHTENMENT THOUGHT 61 So the wise man should know the difference
Of those two stages in the Thought. " 29 And in the Compendium ofTraining again:
"In this matter, the Resolve-Thought arises from the resolution: 'I must become a Buddha. ' "30
Consequently, Resolve-Thought is the focusing and fixing on Perfect Enlightenment as the goal, as Maitreyanatha says in his Ornament o f Realisations: "This begetting of the Thought is the desire for ? complete and perfect Enlightenment for the sake of others. "31 And Progress- Thought is the focusing and fixing on the virtues of Path, as
he says in the Ornament ofthe Sutras:
"[1] First is begetting the Thought, [2] then: one's own and others' good, [3] Thatness, [4] Power, [5] one's own Buddha-field, [6] the maturing of others, [7] and seventh: the highest Enlightenment. ? m
Therefore, the Thought of Enlightenment itself, both at the time ofits cause and at the time ofits result, is altogether one and the same reality. [29Th] The distinguishing of it into stages shows that this is true. Maitreyanatha explains them in detail in these words:
"Hence, it is like: [1] the Earth, [2] Gold, [3] the Moon, [4] Fire, [5] Treasure, [6] a Jewel Mine, [7] the Ocean, [8] a Diamond, [9] a Mountain, [10] Medicine, [11] a Spiritual Friend, [12] a Wish-granting Gem, [13] the Sun, [14] a Song, [15] a King, [16] a Storehouse, [17] a High- way, [18] a Carriage, [19] a Fountain, [20] a pleasant Sound, [21] a River, and [22] a Cloud. With these, the Thought is of twenty-two kinds. "33
The [first] two are the Enlightenment Thought as cause. The [next] seventeen are the Thought during the Path. The
[last] three are the Thought as fruition.
[Or again] the first two are Resolve-Thought; the
? 62 A LAMP FOR THE PATH AND COMMENTARY
remaining twenty are Progress-Thought. In still another enumeration, the first three are the Thought while it is a cause? the next sixteen during the Path; the last three as the time ~ffruition. For the complete meaning of these [similes for stages], you must study the Ornament of Realisations
itself. 3 4
1 2
Notes to Chapter 2
Ot. 716, Vol. 11:286. 3.
mar 'du-shes. The phrase has the twofold meaning of treating others as a mother treats her child, and also the [Buddhist] recognition that in the cycle of rebirths and the countless destinies one has experienced as a sentient being, every other creature has at some time and place functioned as one's mother in that particular body. The method of developing compassion that Atisa presents here became a very popular Dge-lugs-pa "mind-purification" (blo-sbyong) exercise. known as the "Seven Cause and Effect Instruction'' (rgyu 'bras man-ngag bdun). From Ati5a's four steps, Tsong-kha-pa and later writers created seven:
3
phyag-rgya chen-po: lit. , "Great Seal". This is part of the initiation practice in Union and Supreme Union (yoga, anuttara yoga) Tantra. The powers (dngos-grub/siddhi) are described in Atlsa's final chapter of the Commen- tary.
mar shes: Perceiving as a Mother causes
dr. in dran: Mindfulness of Kindness causes
drin gzo: Repayment of Kindness causes byams-pa: Affectionate Love causes
snying-rje chen-po: Great Compassion causes lhag-bsam rnam-dag: Pure Higher Motive causes byang-sems: the Thought of Enlightenment.
I)
2)
3)
4)
5)
6)
7)
See Theory and Practice o f Tibetan Buddhism by Geshe Lhundup Sopa, pp. 28-32, for a translation of the Fourth Panchen Lama's presentation of the practice.
4 See Chart 1: The Five Paths. Achievement of the "Highest Mundane Virtue" indicates that a bodhisattva is ready to pass on to his personal direct
5
6 7 8 9 10
11 12 13 14 15 16 17
experience of the Four Truths in the Vision Path.
Atisa refers to his Ritual for Begetting the Thought (Ot. 5364). Ot. 842, Vol. 34:39. 5ff.
Joe. cit.
BCA: I:12.
InSS: p. 5.
In SS: p. 43.
Ot. ' 5536, V ol. 102:196. 3. BCA: V:104.
In SS: pp. 37-8.
In SS: p. 39.
Ot. 5538, Vol. U0:189. 3ff. In SS: p. 10.
SS: p. 10.
? 18 19 20 21 22
23 24
In SS: p. 9.
InSS: pp. 10-11.
Ot. 5403, Vol. 110:204. 4.
Ot. 760(43), Vol. 24:188. 5.
spel-ba rnam-pa gsum. The three degrees of expanding the Enlightenment Thought are the customary three degrees of any attainment as applied here:
THE ENLIGHTENMENT THOUGHT 63
Weak/Inferior (chung): Resolution-Thought; Medium/Mediocre ('bring): Progress-Thought; Strong/Superior (che): Vowed-Thought.
1)
2)
3)
Ot. 815, Vol. 33:28. 3.
In SS: p. 260. The quote is actually from the Surra Set Forth by Ak~ayamati (Ot. 842: Vol. 34:42. 1).
In SS: p. 259.
Ot. 842, Vol. 34:41. 5.
25
26
27 InSS:p. 9.
28 29 30 31 32 33 34
SS: p. 9.
BCA: 1:16.
SS: p. 9.
Ot. 5184, Vol. 88:3. 3.
Ot. 5521, Vol. 108:7. 5.
Ornament ofRealisations, Ot. 5184, Vol. 88:3. 3
The divisions of the twenty-two similes and their corresponding virtues or qualities into stages of Cause-Path-Result are not found explicitly in the Ornament o f Realisations, but rather in the many commentaries on them; e. g. , Maitreyanatha's Ornament of Sutras (Ot. 5521) and Asanga's com-
mentary (bhci~ya) on Maitreyanatha's work (Ot. 5527), and a small text by Sri-jiianakirti, the Instruction in the Steps o f Contemplation in the Perfection Vehicle (Ot. 5456).
? I
II
III IV v
VI
PRATIMOK~A REQUISI1E FOR BODHISATIVA VOW
Stanza Page
20 66
67 67 67
21a 69
69 70 71
71 21b 72 74
75 75 75
76
76 76 77 78 78 78
VII
SUMMA TION OF THE DISCIPLINE
2lb 79
A B c
Fit receptacles for Mahayana Objections concerning Family Middle Way and Mind-Only views
RANKS OF THE COMMUNITY
A B c
Seven Only
Lay Devotee and Novice Monk and Nun
CHAPTER 3
The Monastic Life
THE EIGHTEEN SCHOOLS OF BUDDHISM THE GLORIOUS PURE LIFE: THE MONK
ACTS OF THE COMMUNITY
A Persons
B Non-Person
c Ten Ways of Ordination
CONCERNING VOWS
A -D Preparation and Taking E Giving up Vows
F NatureofVows
G Transgression
H Preventing Transgression
I Rising from Transgression
? 3
The Monastic Life
Pratimo~a Requisite for Bodhisattva Vow
Fit receptacles for Mahayana
I have described how the precious Thought of Enlighten- ment should be expanded in its special way, and that one must actually take vows of Conduct in order to increase it. I want to show now what persons constitute the special receptacles for the [Bodhisattva] Vow of Conduct by my verse:
ONLY HE WHO HAS LASTING VOWS IN
ONE OF PRATIMOK~A'S SEVEN RANKS
IS FIT FOR THE VOW OF THE BODHISA TTV A;
THERE IS NO OTHER WAY FOR IT TO BE. (Stanza 20]
But here you may object: "Did you not state at the beginning 'THAT PERSON IS A SUPERIOR' (Stanza 5) and 'FOR THOSE PURJ; BEINGS WHOSE DESIRE IS THE HIGHEST OF ENLIGHTENMENTS' [Stanza 6]? Then how can what you say now [in this stanza] be true? Here you hold that this [Pratimok~a person] is the pure receptacle, and make the earlier [Superior Person] less pure. "
My meaning here has been stated by niy venerable Guru, the glorious Bodhibhadra, in his Commentary on "Twenty Verses on the Vow":
"The vows of the Pratimok~a have become ancillary to the Bodhisattva vow, and they should be understood as part of the whole. Therefore, the meaning of [Asanga's] 'This pledge of [Pratimok~a] training should also be taken' is that the person who has the vows of Pratimok~a is a fit vessel for taking the Bodhisattva vow correctly.
? [298a] For there is simply no other [Buddhist] rule [that binds one] to refrain from killing, stealing, unchastity and so on. Even the fit vessel for taking the Bodhisattva Vow adds no [new rules] of refraining from these [unvirtuous deeds]. " 1
Objections concerning Family
Well now, it is true there are those of "No-Family"/ as yet undisposed toward Mahayana, who have [physical or external] impediments to the PriHimok~a system,3 [and thus are unjustly prevented from taking the Bodhisattva V ow even if they developed the desire]. [And I know] there are those who already have the Bodhisattva Vow but have never taken the Pratimok~a vow, or [have taken it and] were expelled for offences,4 or [just] gave up the training,
or rejected the life of virtue [altogether]. But if it is not the Pratimok~a vow [that binds one to refrain from basic sins], then where you can you possibly look for another?
Hence I say here: Could there be a bodhisattva who does not refrain from killing, stealing, unchastity and so forth? The answer is no. Because the siitras say these are basic failures in a bodhisattva as well. That being so, the Pratimok~a vow is necessary first of all, and is the very prerequisite for the Bodhisattva Vow. Of course, if
someone has practised Mahayana in other births and remains in the Mahayana Family, there is nothing wrong with having taken the Bodhisattva Vow first because his natural state is not to commit sin.
Middle Way and Mind-Only Views
Then again, if you interpret the Mahayana Middle Way system strictly, a vessel for Mahayana does not exist anywhere at all [in the first place]. All creatures are one and the same Family and are "endowed with the essence of a Tathagata". 5 As it is said:
"There is no fitness or unfitness
For higher Levels. All become Buddha. Therefore, to achieve the perfect Awakening, act to [your] capacity. " [298b]
THE MONASTIC LIFE 67
? 68 A LAMP FOR THE PATH AND COMMENTARY And in the Compendium ofThatness: A Major Tantra:
"Yea, I do not try to examine who is and who is not a vessel for entering the great mal). <;lala. And why is that, you ask? . . . "6
And the Acarya Aryadeva says:
"As beginners one gives to creatures Whatever it is they wish, because There is no vessel for Holy Doctrine; It has no existence anywhere at all. " 7
And so, because all creatures are of one and the same Family, Ajitanatha says:
"Because the Ultimate Element8 is undifferentiated, distinct Families are impossible. "
And noble Nagarjuna:
" I f there is no distinguishing a chief Vehicle Becau? se the Ultimate Element is undifferentiated, Then your teaching that there are Three Vehicles Is simply to help creatures progress [on the Path]. "
However, even the siitras do speak of the three groups of creatures [Hearers, Solitary Buddhas, and Buddhas], and use the species of precious gems to exemplify the five types of Families among creatures: [No-Family, Uncertain Family, Hearer, Solitary Buddha, BuddhaJ. But the Com- mentaries say these refer only to temporary stages. To quote the venerable Suvafl). advipa:
"WhenscripturesaystherearetwotypesofFamily,9 the True Nature [dharmata] Family and the Striving Family, it means that one remains in the Striving Family only as a temporary stage, but when it treats of the True Nature Family there are no distinctions whatever. Hence
scholars say that Pratimok~a vows are certainly and
? chiefly necessary [while in the Striving Family]; but [the True Nature Family] is othezwise: [1] the Truth Body pervades all time and all reality; [2] the perfect Enjoy- ment Body remains in its [heavenly] courts, the property of only the Great Lords [Bodhisattvas] of the Ten Levels as they preach the profound and extensive Doctrine of Mahayana exclusively; and [3] the Apparition Body appears only now and then, like the uqumbara fruit; as
the siitras say, 'After this age, there will be sixty ages whenaBuddhadoesnotappear. '"10 [299a]
Hence, the Pratimok~a vow he mentions is also a rare thing because it exists only in our time and is the chief cause that leads to happy destinies. It is the Buddha's teaching that we refrain from sins of killing, stealing, unchastity and the
rest, and since his Teaching endures only as long as the Pratimok~a vows remain- and depends on them- we teach that the vows of the Pratimoksa alone come first.
So, if you are talking about. stages of progress [along the Path], then those previously undisposed toward Mahayana have as their preparation the vows of whichever of the seven Pratimok~a ranks they find suitable. Hence I say correctly in the root text, "ONL Y HE . ? . IS FIT FOR THE VOW OF
THE BODHISATIVA; THERE IS NO OTHER WAY FOR IT TO BE. "
Ranks of the Community
I continue now on the same theme:
THE TATHAGATA HAS SAID THAT OF
THE SEVEN RANKS OF PRATIMOK~A,
THE GLORIOUS PURE LIFE IS HIGHEST;
BY WHICH HE MEANT THE VOWS OF A MONK. (Stanza 21)
What I mean to say here is that the vows of a Monk are unique among the seven ranks.
Seven Only
There may be an objection at the outset that there are eight
THE MONASTIC LIFE 69
? 70 A LAMP FOR THE PATH AND COMMENTARY
Pratimok~a ranks set down in all the basic Discipline texts, and in such Hinayana works as the Progress in Knowledge, the Treasure o f Phenomenology and its useful summaries, and the Major Exposition ofthe "Treasure", therefore how can my saying seven be correct? Well, it is true those texts do propose the number as eight, but noble Asanga establishes it as seven in every section of his Levels ofYoga
Practice and [in particular] in the Chapter on Conduct. [299b] And if we doubt the brilliance of that great man's mind, we are finished. Asanga is a Bodhisattva of the Third Level, who attained a concentration called the "Stream of Truth", and who was prophesied in the Basic Tantra of Maiiju? rf as "that holy man, Asariga, wise in the true meaning of the texts". 11 Does anyone doubt that he heard the entire (siitra] collection directly from Ajitanatha?
In his Commentary on "Twenty Verses on the Vow", the venerable Bodhibhadra says:
"In regard to the vowing of Conduct, vows are taken in the seven ranks of Pratimoksa. That is, the five kinds in the religious life: the Monk and Nun, the Nun-candidate, the male and female Novices; and the two kinds in the Lay state: the male and female Devotees. The practice of One-Day [vows] is not a true ascetical practice, and has not been taught as worthy ofPratimok~a rank since there is no restraint of desires for [any] great length of time. " 12
The Guru who declared this was a great master of the Discipline of the Bodhisattva scriptures. I follow his inter- pretation because he received his instruction in the [Buddhist] trad! tion i~ the unbroken line from noble Nagarjuna and Acarya Santideva.
Lay Devotee and Novice
A few things can be observed here about the sevenfold ranks of Pratimok~a: The [Lay] Devotees are of two types: those who abstain from unlawful sexual activity, and those who abstain even from their own partners. But the training
common to both [types] is: renunciation of the four basic transgressions [killing, stealing, lying, unchastity] and of
? liquor. Some say renunciation of false views [in place of liquor].
In regard to liquor, some Discipline masters interpret it as objectionable by its very nature [300a] but the Phenomenology followers say it is objectionable [only] because its renunciation has been promised. However, I must omit their full presentations here.
For the Devotee, then, there are the five precepts and forty-five rules which [specifically] apply to them. 13 The Novice vows include these fifty practices of the faultless [and celibate] Devotee, [divided] according to whether [their subject matter] must be confessed [when violated] or [whose renunciation) must be vowed [as part of religious life) or are [simply) sinless. 14
Monk and Nun
The training of the Monk is such that of two hundred and fifty-three [rules], twenty-seven must be confessed [when violated], two hundred and thirteen must be vowed, and thirteen pertain to sinless matters [of community governance]. 15
The Nun-candidate correctly observes two hundred and forty rules - that is, all the above, except for the thirteen [rules pertaining to community governance], and including the pure and irreproachable life of the Novice, as well as her Six Basic Rules and Six Rules for Harmony [in the community]. 16
The Nun is pure in her five hundred rules, 17 which include those of the pure Nun-candidate as well as the Monk, together with the training the holy Doctrine and Discipline texts present for the perfecting of the pure Monk.
The Eighteen Schools ofBuddhism
There have been a variety of sects [in the Buddhist Com- munity]: [A] the MahasaJ! lghika, [B] the Sarvastivada, [C] the Sthavira, and [D] the Sammatiya sects. These existed [formerly] in eighteen schools:
[A] The five schools of MahasaiJlghika: the Purvasaila,
THE MONASTIC LIFE 71
? 72 A LAMP FOR THE PATH AND COMMENTARY
the Aparasaila, the Haimavata, the Lokottara-vada, and the Prajfiaptivada. [B] The [seven Sarvastivada]: the Miila, the Kasyapiya, the Dharmagupta, the Mahisasaka, the Vibhajya-vada, [300b] the Bahusrutiya, and TamrasiiFyii.
[C] Three sects of Sthavira: the Mahavihiira-vasina, the Jetavaniya, and the Abhayagiri-vasina. [D] Three sects of Sammatiya: Kaurukullaka, the Avantaka, and the Viitsi- putriya. 18
Some texts differ on this listing, saying that the Vijiiaptiviida belong to Sarvastiviida, but keeping the rest the same. And another text has it:
"[A] Kasyapiya, Dharmagupta, Mahisasaka and Miila-sarvastivada;
[B] Purva, A para, Haimavata,
Prajiiapti, Vibhajya and Lokottaravada; [C] TamrasaFya, Bahusrutiya, Avantaka, Kaurukullaka and Vatsi-putriya;
[D. ] Jetavaniya, Abhaya and Mahavihara.
"In four, six, five and three, They wanted their variety, and Hence the Eighteen Schools.
"The Lion of Sakya's teaching endures Because of the Gurus who went forth of old With the power of his message.
"Though the schools were many,
And great the variety of views,
Due to difference in region and teachers,
Never did they argue about the [Great] Teacher. "19
For their respective differences in the matter of the Rule and views, you must study the great texts on those topics.
The Glorious Pure Life: The Monk
Returning to my root text, the words "THE PURE LIFE" [Stanza 21] refer to renunciation in the matter ofliquor and of women. For the dangers of liquor you can study that subject in the [Discipline] scriptures and the pertinent
? places in the siitra collection. For the danger of women, consult the [Discipline] scriptures also, and the siitras of both Mahayana and Hinayana. For instance, the Hi:nayana siitra The Teaching in Sevens: Sexuality:
[301a] "For example, 0 Brahmin, take a man who promises to live the Pure Life, and never even has an intimate encounter with a woman. But when his eyes behold women's bodies, he is attracted by their shape; he dallies with women and is captivated by their chatter; he becomes absorbed in paying them attentions. Even when he is separated from them by walls and curtains, women's adornments and their singing and dancing and sound of music go right to his heart. And when he sees his neigh- bour indulging his senses with desire, he takes that into
his heart. Y et he still'inakes Bestowal [ofthe merit] of his Pure Life [to gain] a place among the gods! The Pure Life of such a man is altogether impure. "20
And again from the Mahayana siitra, The Seven-fold Way: " I f we ought not cling to Desire even in imagination,
Why mention indulging the senses of sight and touch? " 21
The dangers of Desire in general can be learned from the Questions o f King Udayana-vatsa and the Admonitions on Desire Sutra.
So then, a man who gives a show of living the Pure Life while not [truly] living it, who is proud of the signs and marks of the religious profession, yet treats it con- temptuously thinking "The religious life [simply] means we are bodhisattvas who have the same prerogatives a layman does", thatman is a hypocrite, and like a thief and robber. The sutras say things like "A thief is eating [alms]; a thief is drinking [alms]". Such a sinful Monk or Novice should never have taken up the saffron robe - that shrine to gods
and men. It has been said that "the religious robe burns [the hypocrite]; the begging bowl burns". And the Arrest of Misconduct Sutra:
THE MONASTIC LIFE 73
? 74 A LAMP FOR THE PATH AND COMMENTARY
"The Monk who violates his Rule without so much as a snap of the fingers for the royal mark of the Teacher's saffron robes should not be kept [in the Community]. " 22 [30lb]
The misfortune of this [hypocrisy] can be studied in the pertinent parts of such siitras as the Questions of KiiSyapa. The teaching of Mahayana- and my thought also- on that kind of sinful religious profession is that [such persons] should not enter upon this Great Path. The Pure Life, properly so called, is untouched by such evils and com- pletely pure.
Because it is more perfect than the Lay Devotee or Novice or Nun-candidate, I said:
THE GLORIOUS PURE LIFE IS HIGHEST;
BY WHICH HE MEANT THE VOWS OF THE MONK.
