TREATISE on AROUSING the FAITH of the GREAT VEHICLE in a SINGLE SCROLL.
Created by
Bodhisattva Asvaghosa, and translated
in the Liang dynasty[1]
by Tripitaka Dharma Master Paramartha of Western India .
Adoration to (namo) the Utmost One In The Ten Directions,
To the Thoroughly Knowing One Who
Conquers Karma. To the Sovereign One Unobstructed by Form,
To the One Who Delivers the World with Great Pity.
To the One Who Reaches the Essence and Characteristics of the Other Bodies (i.e., the 3 bodies of Nirmanakaya, Sambhoghakaya and Dharmakaya),
To the Ocean of the True Suchness of Dharma-nature,
To the Immeasurable Storehouse of Meritorious Virtues, and
To the One Equal to the Cultivation and Practice that is According to Reality.
May the
multitude of beings be directed to get rid of
doubts and renounce the grasp of perverted views, because by arousing the correct faith of the Great Vehicle (Mahayana) the Buddha-seed is not cut
off.
The Treatise says there is
a Dharma able to arouse the root of faith in the Great Vehicle, and
it is for this reason it must be articulated. To articulate it, there are five parts. What is said for the five?
That
which is first is the Part of the Causes and Conditions.
That which is second is
the Part of The Meanings Set Forth. That which is third is the Part of Explanations.
That which is fourth is the Part of Faith in Mind and Cultivating Practice.
That which is fifth is the Part of Exhorting the Benefits of Cultivation.
A question says, “What are
there as the causes and conditions to then create this treatise?”
The answer
says, “Indeed, of the causes and conditions there are eight kinds. What are said for the eight?
“That which is first, as the general characteristic of the causes and conditions, is because
it actually designates what directs the multitude of beings to be free from all
suffering and to attain the ultimate ease (i.e., nirvana) that does not seek
worldly fame, benefits, or respect.
“That which
is second is because it is for the desire to expound the
Tathagata’s meaning of the fundamental and to direct the various multitudes of
beings to the correct understanding that does not deceive.
“That which
is third, is because it is for directing the multitude of beings with ripened
good roots to the Mahayana Dharma that they do not retreat from their faith.
“That which
is fourth, is because it is for directing the multitude of beings with slight
good roots to cultivate faith in the mind.
‘That which
is fifth, is because it is for revealing the expedient means to alleviate the
obstructions of evil karmic-actions[2],
to well guard their mind, to keep at a distance foolish pride, and to come
forth from the net of errors.
“That which
is sixth, is because it is for revealing the practice pair
of quietude and contemplation (samatha and vipasyana) to
control the transgressions of mind of the common people and those of the two
vehicles.
“That which
is seventh, is because it is for revealing the expedient means
of single-pointed recollection (smrti)
to be born in front of the Buddha and necessarily be firmly settled and not
backsliding from faith in the mind.
“That which is eighth, is because it is for revealing the benefits and
encouraging cultivation.
“As such, these are the
categories of the causes and conditions actually used to make this treatise.”
A question says, “Possessed within the Sutras
there is this Dharma. Why should this be
so seriously articulated?”
The answer
says, “Although within the Sutras there is this
Dharma, in use, the roots and practice of the multitude of
beings are not equal, and the conditions of their receiving and understanding
are different. It means when the
Tathagata was in the world, the multitude of beings were keenly endowed, and
the people with the ability to articulate the excellence of form, mind, and
karmic-actions were completely
of one voice in expounding the different types of understanding (i.e., liberation).
Consequently, they did
not need these treatises.
Supposing after the
extinction of the Tathagata, perhaps there are in the multitude of beings some who are able to use
their own power of listening extensively and they receive understanding (i.e.,
liberation); or there are in the multitude of beings some who likewise use
their own power of listening a little and many of them understand (i.e., are
liberated); or there are in the multitude of beings some who are without their
own strength of mind and from the extensive treatises as a cause they gain
understanding (i.e., liberation); and on their own, there are in the multitude of beings some who again
and again use the writings of extensive treatises much as an annoyance, whose minds enjoy collecting
and holding a few writings and by absorbing much meaning are able to receive
understanding (i.e., liberation).
Thus is this treatise. Because it is for wanting to collect the infinite meanings of the
Tathagata’s extensive and greatly profound Dharma, it is agreeable to
articulate this treatise.
~The end of the part articulating
the causes and conditions.
[1] Dates 502-557.
[2]
The Sanskrit term karma, (Ch.
Related posts on Arousing Faith of the Great Vehicle: On the title; Part One; Part Two; Part Three; Part Four; Part Five.
[This post first posted 01/03/2016 Copyright (c) A. Gregory Wonderwheel 2016.]
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