The Dasabhumika-vibhāsā (Chinese: Shízhù pípōshā lùn, 十住毘婆沙論, Taisho no. 1521) also known as the Ten Stages Treatise (十住論) is a Buddhist Treatise on the Daśabhūmika-sūtra attributed to Nāgārjuna. The treatise only survives in a seventeen fascicle Chinese translation completed by the Kuchean translator monk Kumārajīva (344–413). Kumārajīva is said to have received the text from Buddhayaśas, who recited the work.Fan, Mingli [范明麗]. (2012). An Exploration of the "Corrupt Bodhisattva" and the "Genuine Bodhisattva" in the Daśabhūmika-vibhāṣā Śāstra. Collections of College Students' Theses Relating to Buddhism (pp. 325-342). Taipei: Hua-yen Lotus Society. The original Sanskrit text has not been preserved, nor is there any other surviving translations into other languages.
The Ten Stages Treatise is a work on the bodhisattva path, focusing on the essential practices for entering the first two bodhisattva stages (bhūmi). The text also contains an influential passage which discusses the difficulty of the traditional bodhisattva path and an alternative method to liberation which is based on Buddha recollection (Buddhānusmṛti). This passage was significantly influential on the Pure Land Buddhist tradition which emphasized the practice of nianfo, meditation on Amitabha Buddha, especially via the recitation of his name.
Overview According to tradition, Nāgārjuna received the Buddhāvataṃsaka Sūtra (which contains the Daśabhūmika-sūtra) from the palace of the Naga king under the ocean. He then composed a great treatise on it.Jueyun (Zhang Yin), An Inquiry into the Practice of Mindfulness of the Buddha in the Dashabhūmika-vibhāṣā (《十住毘婆沙論》中念佛法門之探究). Master’s thesis, Graduate Institute of Religion and Humanities, Tzu Chi University.
Though traditionally attributed to Nāgārjuna, scholars are unsure of authenticity of the Treatise on the Ten Stages and there has been some debate over this issue.Stefania Travagnin (2013) Yinshun's Recovery of Shizhu Piposha Lun 十住毗婆沙論: a Madhyamaka-based Pure Land practice In twentieth-century Taiwan, Contemporary Buddhism: An Interdisciplinary Journal, 14:2, 320-343, DOI: 10.1080/14639947.2013.832497 This is due to a lack of a Sanskrit original and also due to the fact that it is unknown in the Indo-Tibetan tradition.Lindtner, Christian (1982). Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna, p. 13. Akademisk forlag. Nevertheless, Christian Lindtner in his study of Nāgārjuna's writings considers that it is likely authentic. Chinese catalogues also note that an earlier Chinese translation was completed by Dharmarakṣa in the 3rd century, but this translation is now lost.Dharmamitra, Bhiksu (tr.). Nāgārjuna’s Treatise on the Ten Bodhisattva Grounds (Volume I), p. 31. Seattle, WA: Kalavinka Press, 2012. The Chinese scholar Yinshun also supported the authenticity of the Treatise.
Internal evidence from the surviving translation also indicates that the original work may have been longer (and discussed the other bodhisattva stages). However, according to a colophon in the text, the reciter Buddhayaśas "did not recite it" and so it was not included in Kumārajīva's edition.
Overview of the chapters Nāgārjuna's Dababhūmika-vibhāṣā consists of 35 chapters in 17 fascicles, offering a detailed exposition on the principles and practices essential for entering the bodhisattva path and the stages (bhūmis). It focuses on the first two bodhisattva stages taught in the Daśabhūmika Sūtra: The Stage of Joyfulness (pramuditā-bhūmi 歡喜地) and The Stage of Stainlessness (vimalā-bhūmi 離垢地).Dharmamitra, Bhiksu (tr.). Nāgārjuna’s Treatise on the Ten Bodhisattva Grounds (Volume I), pp. 31-32. Seattle, WA: Kalavinka Press, 2012.
The basic structure of the Daśabhūmika Treatise's chapters is as follows:Dharmamitra, Bhiksu (tr.). Nāgārjuna’s Treatise on the Ten Bodhisattva Grounds (Volume I), pp. 32-36. Seattle, WA: Kalavinka Press, 2012.
Chapter 1 provides an introduction, explaining the author's motivations and the purpose of the treatise.
Entering the First Stage (Chapter 2): Introduction to the ten bodhisattva grounds and the significance of The Ground of Joyfulness. Characteristics of the First Stage Bodhisattva (Chapter 3): Discusses the joyful nature and fearlessness of bodhisattvas on this level. Purification of the First Stage (Chapter 4): The 27 dharmas involved in its purification. Bodhisattva Vows (Chapter 5): A detailed explanation of the ten great bodhisattva vows. Generating Bodhicitta (Chapter 6): Causes and conditions leading to bodhicitta. Obstacles and Stability on the Path (Chapters 7–8): Discusses challenges to maintaining bodhicitta, transgressions on the path, and the qualities of an irreversible bodhisattva (avaivartika). Easy Practice (Chapter 9): A very influential section which discusses the "Easy Practice" way to achieve the stage of irreversibility or non-retrogression (see below) Karmic Purification and Merit (Chapters 10–13): Repentance, merit transference, and distinctions in the two main types of giving (giving things and giving of the Dharma). Taking Refuge and Ethical Conduct (Chapters 14–17): The practice of taking refuge in the Three Jewels, the five precepts, faults of lay life, and the observances of both lay and monastic bodhisattvas. Practices Common to All Bodhisattvas (Chapters 18–19): Discusses disciplines shared by lay and monastic bodhisattvas (such as patience, giving of Dharma, contemplation, making offerings, resolute faith, cultivating emptiness, right vows), the karmic causes of the Buddha's physical characteristics, and various fourfold classifications of wisdom. Buddha Mindfulness and Exclusive Buddha Dharmas (Chapters 20–25): These chapters focus on mindfulness of the Buddhas (Buddhānusmṛti), methods for attaining pratyutpanna samādhi, lists of qualities exclusive to Buddhas, and their relevance for practice. Bodhisattva Path Analogies (Chapter 26): Includes a simile of a guide leading travelers across treacherous terrain. Summary of the First Stage Practices (Chapter 27): This chapter provides a summary of all bodhisattva practices discussed previously, and provides a distinction between nominal and true bodhisattvas. Transition to the Second Bodhisattva Stage (Chapters 28–35): This last section includes the following topics: Karmic actions leading to advancement. Differences between the paths of śrāvakas, pratyekabuddhas, and bodhisattvas. The superiority of the Mahāyāna path. Moral discipline, the dhūta austerities, purification of virtue, and the karmic rewards of ethical conduct. The second stage bodhisattva's role as a wheel-turning king instructing beings in moral cultivation.
Eight key practices for entering the first stage In chapter 2, Nāgārjuna discusses eight key Dharmas or practices for entering the first bodhisattva stage, they are:Dharmamitra, Bhiksu (tr.). Nāgārjuna’s Treatise on the Ten Bodhisattva Grounds (Vol One), pp. 81-95. Seattle, WA: Kalavinka Press, 2012.
Densely Planting One’s Roots of Goodness Cultivating and accumulating all meritorious qualities in accordance with Dharma. Avoiding the influences of greed, hatred, and delusion. Thoroughly Practicing the Practices Upholding ethical precepts. Practicing in the correct sequence with seven essential dharmas (shame, dread of blame, extensive learning, vigor, mindfulness, wisdom, and pure livelihood). Utilizing dhyāna (meditative absorption) as a supporting practice. Well Accumulating All the Provisions Gathering all necessary factors for the path, including the seven essential dharmas and fundamental good practices. Cultivating additional virtues such as giving, patience, endurance, courage. satisfaction and fondness for solitude and avoiding bad ones like flattery, resentment, attachment, cruelty, negligence, arrogance, and self-praise. Thoroughly Making Offerings to All Buddhas Making offerings in two ways: Listening well to the Mahayana Dharma and Offering the four requisites (food, clothing, medicine, and shelter) to Buddhas with reverence and service. Being Protected by the Good Spiritual Friend Receiving guidance and encouragement from Buddhas, bodhisattvas, or śrāvakas who teach the Mahayana and the pāramitās and keep one from falling away from the path. Completely Developing Resolute Intentions Developing deep delight in the Buddha Vehicle and the Mahayana Dharma. Becoming Compassionately Mindful of Beings Cultivating profound compassion for all beings, and a wish relieve their suffering. Having Resolute Faith in the Unsurpassable Dharma Establishing unshakable faith in the Buddha’s teachings and their ultimate efficacy.
Then, Nāgārjuna adds that a bodhisattva is ready to make the bodhisattva vow, in which one resolves “after I have achieved my own liberation, I shall [return and] liberate beings”.
Nāgārjuna then describes the nature of the bodhisattva who has entered the first stage:Dharmamitra, Bhiksu (tr.). Nāgārjuna’s Treatise on the Ten Bodhisattva Grounds (Vol One), p. 117. Seattle, WA: Kalavinka Press, 2012.The bodhisattva who abides on the first ground has much that he is able to endure. He is not fond of struggle or disputation, and, for the most part, his mind is joyous and pleased. He always delights in purity. He has a compassionate mind and feels pity for beings. He has no thoughts of hatred or anger, and, for the most part, practices these seven things.
Ten bodhisattva vows The Treatise contains its own set of bodhisattva vows:Dharmamitra, Bhiksu (tr.). Nāgārjuna’s Treatise on the Ten Bodhisattva Grounds (Vol One), pp. 167-217. Seattle, WA: Kalavinka Press, 2012.
"I vow to make offerings to, supply the needs of, and extend reverence to all buddhas." "I vow that in every case I shall protect and uphold the Dharma of all buddhas.", also "I should guard and protect the Dharma of all past, future, and present buddhas of the ten directions." "From that time when all buddhas depart from the Tuṣita Heaven and come back to abide in the world, on forward to the conclusion of their teaching and their eternal entry into the realm [of nirvāṇa] without residue...I vow that in all cases I shall completely devote my mind to making offerings to them [the Buddhas]". "I vow to engage in the transformative teaching of beings, causing them all to enter the paths." "I vow to enable all beings’ complete realization of the Buddha’s bodhi even where there are those tending toward śrāvaka-disciple or pratyekabuddha paths." "Through resolute faith, I vow to cause all dharmas to enter [a state of] uniform equality." This means that "one causes all of these dharmas to enter into the gates of emptiness, signlessness, and wishlessness so that they are realized to be uniformly equal and beyond duality." "Having vowed to purify the buddhalands, I shall therefore extinguish all the various forms of evil." "When joining together with others in doing any single endeavor, I vow that there will be no enmity or contentiousness." "I vow to practice the bodhisattva path and set turning the irreversible wheel, thereby enabling the dispelling of all afflictions and the entry into faith that is pure." "I vow that, in all worlds, I shall manifest the realization of bodhi."
Buddha contemplation