6 (1) The first bodhisattva ground transcends the levels of ordinary beings, Shravakas, and Pratyekabuddhas. The Bodhisattvas who enter this ground become members of the family of the Tathagatas; they will never more stray to other paths, for their lineage is now irreversible. (2) The Bodhisattvas on this ground have a direct realization of the nonexistence of the self. This enables them to abandon the three fetters: the view of the transitory composite, the belief in the superiority of their ethical discipline, and doubt—together with all the obscurations eliminated on the path of seeing. (3) Because they have attained the sublime qualities of realization and have eliminated all defects, the Bodhisattvas experience an extraordinary happiness, which is why this ground is called Perfect Joy. (4) At the same time, the Bodhisattvas acquire one hundred and twelve powers, such as the miraculous ability to cause a hundred different worlds to tremble.63 These are the qualities of their extraordinary, indeed sublime attainment. 7 Finally, (5) the Bodhisattvas’ quality of progression means that they joyously proceed to the higher grounds, from first to second and so forth. c. Birth in the lower realms is no longer possible It is said that when Bodhisattvas reach the first ground, all paths whereby they might fall into the lower realms are closed. The realization of the level of “acceptance” on the path of joining,64 in fact, does not furnish the complete conditions for prevention of lower birth, whereas on the first ground, the seed for such a birth is counteracted by antidotes and annihilated. Bodhisattvas who attain the first ground are now Aryas or Superiors, for they can never relapse into the states of ordinary beings. This ground of the Mahayana is said to correspond, by analogy, to the eighth Arya level of the Hinayana (that of “Stream Enterer abiding by the result”). This is according to a scheme65 that counts the state of “Arhat abiding by the result” as the first level, and proceeds in reverse order through the level of “candidate for arhatship,” and so on, to that of “Stream Enterer abiding by the result.” On all these levels, all that is eliminated by the wisdom of seeing and so forth is abandoned, and all corresponding qualities of elimination and realization are gained. The eighth level is sometimes explained as referring to the stage of “candidate for Stream Enterer.” 2. The qualities whereby Bodhisattvas outshine other beings 8 With enlightenment as their aim, Bodhisattvas, while only on the first ground, overwhelm the Shravakas, born from the Buddha’s speech, and eclipse the Pratyekabuddhas. They do this through the power of their merit accruing from relative bodhichitta and nonreferential compassion; for compared with the Shravakas and Pratyekabuddhas, the merit of Bodhisattvas is ever-increasing. It is on the seventh ground, called Far Progressed, that they outshine them also by their wisdom, their understanding of absolute bodhichitta. 3. The superior quality of the first ground a. The preeminence of the paramita of generosity on the first ground 9 Of the ten paramitas, the causes of perfect buddhahood, that of generosity is the most important for Bodhisattvas on the first ground. Even when they donate their own flesh, they are free from even the most subtle attachment and clinging to its existence. Consequently, not only do they have no regret, but they act with the keenest enthusiasm. On being witness to such deeds, ordinary people can infer what they cannot see, namely, that the Bodhisattva has attained the grounds of realization, in much the same way that fire can be inferred by the presence of smoke. b. In praise of generosity i. In praise of the generosity of ordinary people (1) Generosity is necessary for ordinary people 10 Ordinary beings want only to be happy. But happiness, the cure of human sufferings like hunger and thirst, does not occur uncaused; it requires material sustenance. Knowing that such wealth is the karmic fruit of acts of generosity performed in the past, the Buddha praised it in his first teaching, even before ethical discipline and the rest. And he did so, furthermore, because generosity is easy to practice. (2) The benefits of generosity (a) Generosity brings happiness in samsara 11 Even for people whose faith and compassion are negligible, whose disposition is extremely rough and who bestir themselves only in their own interest, the getting of material satisfaction—in other words, a reprieve from their portion of sorrows—comes solely as the karmic result of generosity. Generosity is therefore the source and origin of samsaric happiness. (b) Generosity leads to the bliss of nirvana 12 Moreover, even if they have no compassion, open-handed people will, as a result of their generosity, swiftly find themselves in the presence of superior beings. For it is in the nature of things that sublime beings appear in the vicinity of generous people. And the latter, on meeting them and receiving their teachings, turn their backs on samsara and meditate on the path. So doing, they completely sever the continuum of samsaric birth and death. On the basis of such encounters, they progress toward the peace of the Shravakas and Pratyekabuddhas. ii. In praise of the generosity of Bodhisattvas 13 Thanks to their generosity, which satisfies all who ask, Bodhisattvas, who have promised to benefit beings immediately and ultimately, are quick to obtain happiness, the resultant effect of giving. That is why they constantly delight in it. iii. Concluding summary of praise For compassionate Bodhisattvas and for ordinary beings, Shravakas, and Pratyekabuddhas, who are imperfect in their compassion, the bliss of the higher realms and the ultimate goodness of enlightenment are the outcome of generous giving. Thus the teachings on generosity are of paramount importance. iv. The respectful attitude of Bodhisattvas toward generosity thus praised (1) The extent to which they are devoted to generosity 14 When they hear a beggar crying “Give!” or even when they think of such a thing—in other words, when the merest thought occurs to them that they might have the chance to practice generosity—Bodhisattvas experience a joy greater than that of Arhats entering the expanse of peace beyond suffering. Is there any need to speak of their happiness when they actually do give away everything—their possessions and even their physical organs—to satisfy the wants of those in need? (2) How they respectfully practice generosity 15 Because they are so delighted by the practice of giving, Bodhisattvas have no thought for their own suffering; instead they try to remove that of others as quickly as they can. For they see or understand that the pain they felt (when as ordinary beings they had the flesh of their bodies cut and given away) is as nothing compared with the agony of beings in hell, whose suffering is a thousand times worse.

c. Different kinds of generosity 16 An act of generosity associated with the pure wisdom whereby one sees that neither act of giving, nor gift to be given, neither receiver nor giverb has any real existence is called a transmundane perfection, or paramita. The Sanskrit word paramita is a combination of the elements para and ita. Para takes the accusative termination –am, while ita assumes the visarga aspiration which is a sign of the nominative case: thus, param + itah. When combined, this gives paramita. The “m” termination and the visarga are not normally audible in a compounded form. However, since the second element begins with a vowel, the preceding nasalization is heard while the visarga remains mute. Even when an act of generosity is not combined with wisdom, it can still be referred to as a paramita. For it has been said that if generosity is dedicated to complete enlightenment, it is certainly on the way to the far shore—“gone to the far shore” being the sense of the Tibetan words pha rol tu phyin pa and the Sanskrit paramita. The Tibetan term may be interpreted in two ways. In the first case, the “far shore” is understood in the sense of the Tibetan accusative,c indicative of movement toward a destination. In this case the term means “gone to the far shore,” that is, buddhahood. According to this interpretation, perfect transcendent virtue is found only in the state of perfect buddhahood and indeed is that state. In the second case, pha rol tu phyin pa may be interpreted in an instrumental sense, in other words, referring to the means whereby buddhahood is attained. In this sense, transcendental virtues are found even on the path of learning. In short, para or pha rol refers to the far shore, that is, the far shore of the ocean of samsara. This is buddhahood wherein the two veils are stripped away. By contrast, it is taught that when there is attachment to the three spheres, the generosity in question is referred to as a worldly paramita because it is still qualified by dualistic reference. C. Concluding summary of the first ground 17 Just like the moon aloft in the sky, Bodhisattvas ride high in the wisdom of the first ground because the bodhichitta of the first ground is now an intrinsic part of their minds. Such Bodhisattvas are supremely holy beings, radiantly beautiful with the light of wisdom. Like the moon, the jeweled mandala of water crystal, the Bodhisattvas on the first ground of Perfect Joy eliminate through their wisdom the thick darkness of those obscurations that are removed on the path of seeing.66 They overcome them and are completely free. Here ends the first ground or stage in the cultivation of absolute bodhichitta.

In summary: first bhumi is functionally mahayana stream entry which realizes the non existence of self and directly realises suchness due to the non existence of perceiver and perceived, puts an end to the three lower fetters, puts an end to rebirth in lower realms, and one attains the transcendent perfection of generosity whereby one sees neither the act of giving, nor gift to be given, nor receiver.