ntidevaBodhicaryvatra

Series

Bodhicaryvatra Overview
by Thubten Chkyi Drakpa
crya Kapda explains the main body of the treatise in three parts. He says that
the first three verses show the reasons for the treatise coming into being. Then the
text teaches the conduct of the six pramits. The first three chapters and the
dedication chapter teach generosity, the fourth and fifth chapters teach discipline,
and the next four chapters, beginning with the sixth, teach the remaining four
pramits. Finally, he says, the text concludes with a homage of remembering
kindness.1 Nevertheless, it should be pointed out that the subject matter of the first
three chapters is mainly generating bodhicitta and generosity is only taught as an
ancillary topic.
crya Kalyadeva describes the text by dividing it into three virtuous parts: the
virtuous beginning which is the homage, the virtuous main part which continues
until the dedication, and the virtuous conclusion which is the dedication.
Other past scholars claimed that the first two verses advise us not to waste the
freedoms and advantages, and to make this life meaningful. Then the first chapter
shows the benefits of bodhicitta; the second and third show the method of
generating bodhicitta; the fourth and fifth show the way to guard the training; and of
the actual nature of the training, which consists of the six pramits, the first two
pramits are to be understood from the first five chapters, while the remaining four,
beginning with patience, are taught in the next four chapters of patience and the
rest.
crya Vairocanarakita says that the explanation of the benefits of bodhicitta
begins with the verse, This free and well-favoured human form Yet
Vibhticandra and most Tibetan commentaries quite logically explain that the first
two verses reveal the necessary support for bodhicitta, and that is how it will be
explained here. More specifically, these two verses teach firstly the physical support,
by explaining the difficulty of gaining the freedoms and advantages, and then the
mental support by explaining how difficult it is to develop a virtuous state of mind.
Thereafter, the main topic of the text is explained. How? For the most part, it is in
accordance with the explanations mentioned above, but to explain in a little more
detail:
In the beginning it is necessary to develop inspiration and enthusiasm for
the Mahyna teachings by seeing the benefits of generating bodhicitta, so
the first chapter reveals these benefits.
Then, we need to confess our misdeeds, which are not conducive to
developing bodhicitta, and to accumulate merit in order to create the right
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conducive circumstances, so these are taught in the second and third

chapters.
Having generated bodhicitta, the method of training in activity as a
foundation for the attainment of great enlightenment is then taught in
general and specific terms. From the perspective of the first, because
conscientiousness is so important as a means of ensuring that our activity
does not degenerate and that we adopt positive actions and avoid negative
ones, that is taught in the four chapter.
Then, more specifically, chapter five teaches how to train in discipline by
relying on mindfulness and awareness while practising the six pramits.
Then the next four pramits of patience and so on are taught in the four
chapters that follow.
The method of training in generosity, how to train the mind in giving
away our body, possessions and sources of merit to others, is shown in the
tenth chapter in particular.
Or, to put it another way, we could say that the fourth and fifth chapters teach
discipline. Generosity is taught in the verses on offering to the Three Jewels and
giving away ones body, possessions and sources of merit, and although there is not
a particular chapter devoted to it, it is still to be found here extensively, and is also
taught in the tenth chapter by the acts that conclude the treatise, the dedication of
merit and the homage of remembering kindness.
Therefore, this treatise teaches all the stages of the path to awakening, beginning
with the mind training of the path common to beings of lesser and middling
capacity, which serves a preliminary to the mind training in the approach of great
beings, and then the generation of bodhicitta and the training in the bodhisattvas
actions. The nature of the fruition of buddhahood is also taught briefly in the ninth
chapter.
Taken from The Excellent Vase that Grants the Qualities of the Bodhisattvas,

by Thubten Chkyi Drakpa.

| Translated by Adam Pearcey, Rigpa Translations, 2007.

1. i.e., Chapter 10, v 58.


Prayer to the Lineage of the Bodhicaryvatra
by Patrul Rinpoche

tn chok lham lama shaky tso

Supreme guide, teacher of gods and men, chief of the kyas,

gyals pal pal yang dang shyiwa lha
The bodhisattva Majughoa, ntideva,

dz ta ri dang da drak chungw shyab

Jetari, Candrakrti the Lesser,

jowo gu na shri l la solwa deb
And lord Gunar, to you we pray!

kanakashri sumatikirti
Kanakar, Sumatikrti,

loden sherab lobpn jetsn pa
Ngok Loden Sherab, Master Jetsnpa,

khepa bu tn tuk s lotsawa

Learned scholar Butn, Tuks Lotsawa,

yak truk sangye pal la solwa deb
And Yaktruk Sangye Pal, to you we pray!

sangye pel dang trinl mi ky j
Sangye Pel,1 Trinle Miky Dorje,2

knchok jungn karma chakm shyab
Knchok Jungne, Karma Chakm,


drubp wangchuk pema rigdzin jer
Lord of siddhas, Pema Rigdzin,3

solwa deb so tukj jingyi lob

To you we pray, bless us with your compassion!

namkha sal tek chok tendzin shyab
Namkha sel,4 Thekchok Tenzin,5

tashi gyatso rikdzin zangpo dang
Tashi Gyatso, Rigdzin Zangpo, 6

sem palchenpo pema tashi la
The great bodhisattva Pema Tashi,

solwa deb so tukj jingyi lob

To you we pray, bless us with your compassion!

gyalw sepo shyenpen tay dang

Son of the buddhas, Gyals Shenpen Thay,

jikm ngotsar jikm ch kyi wang
Jikm Ngotsar, Jikm Chkyi Wangpo,

changchub sem kyi ngadak tamch la
To all you masters of bodhicitta,

solwa deb so tukj jingyi lob
We pray, bless us with your compassion!

tsem shyi yi shyingsa shinpo la

In the fertile field of the four boundless qualities,

changchub sem kyi nyugu rabtu trung

May the shoots of bodhichitta take root,

chin druk lam gyi dr zang chen min t

Ripening into the excellent fruit of the path of the six pramits,

kham sum drob i nyer ts shyir gyur chik

To become the basis of sustenance for beings of the three worlds.

dakshyen nyamnyi tokp yeshe kyi

Grant your blessings so that with the wisdom realizing the equality of self and others,

dak dn nyidzin chingwa kn ch n

All dualistic clinging to ourselves and objects may be cut right through,

rangshyen dn nyidzin chingwa kn ch

Our own and others welfare may be accomplished spontaneously,

sem chok jongpar jingyi lob

And we may perfect the supreme mind of bodhicitta.

This was spoken by the one called Patrul.

May virtue abound!

| Translated by Adam Pearcey, 2006
1. A Sakya master, 1412-1485.
2. The eighth Karmapa.
3. The first Dzogchen Rinpoche.
4. The first Dzogchen Ponlop.
5. The second Dzogchen Rinpoche, Gyurme Thekchok Tenzin Pal Zangpo (1699-1758).
6. Minling Gyalse Rigdzin Zangpo.

The Brightly Shining Sun

by Patrul Rinpoche
With devotion I pay homage to the buddhas gone to bliss,
To their Dharma body, noble heirs and all worthy of respect.
In accordance with the scriptures, I shall now in brief describe
How to adopt proper conduct, the way of buddhas heirs.1
In this, there are four sections:
1.
2.
3.
4.

the practitioner, the person who is the support;

the attitude with which one practises;
the practices themselves; and
the result of practising in that way.

1. THE PRACTITIONER
Firstly, the person who is the support for the practice is someone endowed with all
the freedoms and advantages, and who has faith and compassion.

2. THE ATTITUDE WITH WHICH ONE PRACTICES

Secondly, the intention of bodhicitta has two aspects: aspiration and action.
1. Aspiration
Regarding the first of these, it is said:
Arousing bodhicitta is: for the sake of others
Longing to attain complete enlightenment. 2
In other words, it is the intention of wishing to attain complete enlightenment for the
sake of others.
2. Action
The second aspect of action is the commitment to train in the practices of the
bodhisattvas.
Taking the Bodhisattva Vow
In order to adopt this kind of bodhicitta within our own mind streams we can
receive the vows from a teacher, in which case we should follow the procedure of the
specific ritual, whether of the Mind Only or the Middle Way. But here it will be
shown how we can practise this by ourselves.
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There are three stages to this: (a) preparation, (b) main part and (c) conclusion.
A. Preparation
This has three parts: (i) generating enthusiasm, (ii) the seven branch practice, and
(iii) mind training.
i. Generating Enthusiasm
Generate a sense of enthusiasm for the benefits of bodhicitta, as explained in the first
chapter of the Introduction to the Way of the Bodhisattva.
[4] This free and well-favoured human form is difficult to obtain.
Now that we have the chance to realise the full human potential,
If we dont make good use of this opportunity,
How could we possibly expect to have such a chance again?
[5] Like a flash of lightning on a dark and cloudy night,
Which, for just a single instant, sheds its brilliant light,
Rarely, through the buddhas power,
A mind of virtue arises, briefly, to people of the world.
[6] All ordinary virtues therefore are forever feeble,
Whilst negativity is strong and difficult to bear
But for the mind intent on perfect buddhahood,
What other virtue could ever overcome it?
[7] Contemplating wisely throughout the ages,
The mighty buddhas have seen its great benefit:
That it helps the boundless multitude of beings
Easily to gain the highest states of bliss.
[8] Those who long to triumph over lifes distress,
And who wish to put an end to others sorrows,
Those who seek to experience abundant joys
Let them never turn their backs on bodhicitta.
[9] For the very instant that bodhicitta is born
In the weary captives enslaved within sasra,
They are called heirs of the bliss gone buddhas,
Honourable to gods, humans, and the world.
[10] Like the alchemists supreme elixir,
It takes this ordinary, impure human form,
And makes of it a buddhas priceless body
Such is bodhicitta: let us grasp it firmly!
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[11] With their boundless wisdom, beings only guides,

Have investigated thoroughly and seen its value.
Thus whoever longs for freedom from conditioned states
Should grasp this precious bodhicitta and guard it well.
[12] All other virtues are like the plantain tree:
They bear their fruit, and then they are no more.
Yet constantly the marvellous tree of bodhicitta
Yields fruit and, undiminished, grows forevermore.
[13] Even those whove committed intolerable misdeeds,
Through having bodhicitta instantly are freed,
Just like a brave companion banishing all ones fears
Why then would the prudent fail to put their trust in it?
[14] Just like a great inferno at the ends of time,
It annihilates terrible misdeeds in but an instant.
Thus its benefits are vast beyond all measuring,
As the wise Lord Maitreya explained to Sudhana.
[15] Understand that, briefly stated,
bodhicitta has two aspects:
The mind aspiring to awaken,
And bodhicitta thats enacted.
[16] Just as one understands the difference
Between wishing to go and setting out upon a journey,
The wise should understand these two,
Recognizing their difference and their order.
[17] bodhicitta in aspiration brings about great results,
Even as we continue to circle within sasra;
Yet it does not bring about a ceaseless stream of merit,
For that will come solely from active bodhicitta.
[18] From the moment we genuinely take up
This irreversible attitude
The mind that aspires to liberate entirely
The infinite realms of beings,
[19] From then on, even while asleep,
Or during moments of inattention,
A plentiful, unceasing force of merit
Will arise, equal to the vastness of the sky.

[20] This was explained by the Buddha,

Together with supporting reasons,
In a teaching given at Subhus request,
For the sake of those inclined to lesser paths.
[21] If boundless merit comes to anyone who,
With the intention to be of benefit,
Has the thought simply to relieve the pain
Of those afflicted merely with a headache,
[22.]What need is there to speak of the wish
To dispel all beings boundless sufferings,
Or the longing that they all might gain
Enlightened qualities infinite in number.
[23] Do even our fathers or our mothers
Have such beneficence as this?
Do the gods or the great sages?
Does even mighty Brahma?
[24] If these beings have never before
Held this aspiration for their own sake
Not even in their dreamshow could
They have made this wish for others?
[25] A thought such as thiswanting for others
What they do not wish for even for themselves
Is an extraordinary and precious state of mind,
And its occurrence a marvel unlike any other!
[26] This source of joy for all who wander in existence,
This elixir that heals the sufferings of all beings,
This priceless jewel within the mind
How could such merit ever be evaluated?
[27] For if the simple wish to benefit others
Surpasses offerings made before the buddhas,
What need is there to mention striving
For the welfare of all without exception?
[28] Although seeking to avoid pain,
They run headlong into suffering.
They long for happiness, but foolishly
Destroy it, as if it were their enemy.

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[29] To satisfy with every kind of joy,

And to cut through all the sufferings
Of those who lack any real happiness,
And are oppressed by sorrows burden,
[30] To bring an end as well to their delusion
What other virtue is comparable to this?
What friend is there who does as much?
What else is there which is as meritorious?
[31] If even those who do good deeds as repayment
For past favours are worthy of some praise,
What need is there to mention the bodhisattvas,
Whose perfect actions are carried out unbidden?
[32] There are those who offer meals occasionally, and to just a few;
Their gifts, which are no more than food, are made in just a moment,
And with disrespect, to bring nourishment for merely half a day
And yet such people are honoured by the world as virtuous.
[33] Yet how does this compare to those who give
Over many ages and to the whole infinity of beings,
Constantly offering them the fulfilment of their every wish:
The unsurpassable happiness born of blissful buddhahood?
[34] And those who develop feelings of hostility,
Towards these benefactors, the buddhas heirs,
Will languish in the hells, the mighty Sage has said,
For aeons equal to the moments of their malice.
[35] By contrast, to look upon them well,
Will yield benefits in still greater measure.
For even in adversity, the buddhas heirs
Bring no harm, only virtue that naturally increases.
[36] I bow down before all those in whom
This most precious, sacred mind is born!
I take refuge in those great sources of joy
Who bring bliss even to those who harm them.
ii. Seven Branch Practice
Before practising the seven branches for gathering the accumulations, consider that
you and all other sentient beings are gathered together in the actual presence of the
field of merit, which includes the victorious buddhas and their bodhisattva heirs, and
bring to mind all their wonderful qualities.
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The Branch of Offering

Arrange offerings of flowers, scented incense, lamps, pure water and food and drink,
as plentiful as you can afford. Then bring to mind jewel-filled mountains, attractive
woodlands, and all the uninhabited places of great natural beauty throughout the
world. These are known as offerings you do not own. Offer both types of gift
those that you possess and those that you do notwith the following verses:3
[1] In order that I might adopt this precious jewel of mind,
I now make the most excellent of offerings to the buddhas,
To the sacred Dharmathat most rare and flawless jewel
And to the buddhas heirs, whose qualities are limitless.
[2] I offer every variety of fruit and flower,
And every kind of healing medicine,
Each and every jewel this world affords,
And all its pure and freshest waters,
[3] Every mountain filled with precious gems,
And forest groves, isolated and inspiring,
Trees of paradise garlanded with blossom,
And trees whose branches are laden with fine fruit,
[4] Perfumed fragrances from the gods and other realms,
Incense, trees that grant wishes and produce magic gems,
Spontaneous harvests grown without the tillers care,
And every thing of beauty worthy to be offered,
[5] Lakes and ponds adorned with lotus flowers,
Where the pleasant calls of geese are heard,
Every thing and place of beauty unclaimed by any owner,
Extending to the boundless limits of space itself.
[6] I picture them all in my mind, and to the supreme buddhas
And their bodhisattva heirs, I make a perfect gift of them.
Think of me with love, O sublime and compassionate lords,
And accept all these offerings which I now present.
[7] Lacking stores of merit, I am destitute
And have nothing more to offer.
O protectors, who consider only others benefit,
In your great power, accept this for my sake.
With the following verses offer your own body, speech and mind in servitude:

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[8] To the buddhas and their bodhisattva heirs,

I offer my body now and in all my lives to come.
Supreme courageous ones, accept me totally,
For with devotion I will be your servant.
[9] If you accept me and take me fully in your care,
I will not fear sasra as I offer other beings help.
The harmful acts I did before are entirely in the past,
And from now on, I vow to do no further deeds of harm.
With the next verses offer gifts created in your imagination:
[10] To a bath house filled with soothing scents,
With brightly sparkling floors of crystal,
And fine pillars all shimmering with gems,
Where hang gleaming canopies of pearls,
[11] I invite the buddhas and their bodhisattva heirs.
I request you: Come to bathe yourselves in scented water,
Poured from overflowing jugs made of exquisite jewels,
All the while accompanied by melody and song.
[12] Then let me dry you in cloths beyond compare,
Immaculate and anointed well with perfumed scent,
And dress you finely in the most excellent of garments,
Lightly scented and dyed in vivid colours.
[13] I offer clothing made of the finest gentle fabrics,
And hundreds of the most beautiful adornments,
To grace the bodies of noble Samantabhadra,
Majughoa, Lokevara and the rest.
[14] With the most sublime of fragrant perfumes,
That gently permeates throughout a billion worlds,
I will anoint the bodies of all the buddhas,
Gleaming brightly, like pure and burnished gold.
[15] To the mighty sages, perfect recipients of my offering,
I will present red lotus and heavenly mandrava,
Blue utpala flower and other scented blossoms,
Beautifully arranged in brightly coloured garlands.

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[16] I also offer billowing clouds of incense,

Whose sweet aroma captivates the mind,
And a rich feast of plentiful food and drink,
Fit to grace the tables of the gods.
[17] I offer row upon row of precious lamps,
All perfectly contrived as golden lotuses,
And I scatter the petals of attractive flowers
Upon level, incense-sprinkled ground.
[18] I offer divine palaces resonant with songs of praise,
Gleaming with precious pearls and pendant gems,
The most beautiful of structures in the whole of space
All this I offer to those whose nature is compassion.
[19] Jewel-encrusted parasols with handles made of gold,
Whose fringes are all embellished in ornate designs,
Turned upright, well proportioned and pleasing to the eye.
Now and forever, I offer this to all the buddhas.
Then make offerings through the power of aspiration with the following verses:
[20] May a multitude of other offerings,
Accompanied by music sweet to hear,
Be made in great successive clouds,
To soothe the pains of living beings.
[21] May rains of precious gems and flowers
Shower down in never-ending streams,
Upon all the jewels of noble Dharma,
And sacred monuments and images.
[22] Just as Majughoa and the rest
Made offerings to all the buddhas,
Likewise I too will offer to those thus gone
And all their bodhisattva heirs.
[23] With vast oceans of melodious praise,
I honour these oceans of good qualities.
May clouds of sweet and gentle praise
Ascend unceasingly before them.
And with these verses offer your respect and homage:

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[24] Multiplying my body as many times as there are atoms

In the universe, I prostrate and bow before
The buddhas of the past, present and future,
The Dharma and the supreme assembly.
[25] To all supports of bodhicitta
And all stupas, I bow down,
And to preceptors and teachers,
And those who practise discipline.
For all these eight types of offering,4 bring to mind the meaning of the words and
offer them sincerely from the very depths of your heart.
All these offerings are made in the presence of the Three Jewels, who are the pure
field. The substances themselves are pure, since they are not polluted by
unwholesome actions or stinginess. And the motivation is also pure, because there is
no expectation of gaining something in return or some karmic reward.
Taking Refuge
Consider that you take refuge in those exceptional objectsthe three rare and
supreme jewels of the uncommon greater vehicleand you do so with an
exceptional motivation for the benefit of all sentient beingsuntil you attain
complete enlightenment; and recite verse 26 three times:
[26] Until I realize the essence of enlightenment,
I take refuge in the buddhas.
And likewise in the Dharma,
And the assembly of bodhisattvas.
Confession of Negative Actions
[27] Before the perfect buddhas and bodhisattvas,
Who reside in every direction, in all of space,
And who embody great compassion,
I press my palms together and pray:
With this verse, we pray to those who will receive our confession and we request
their understanding. Consider that:
our past misdeeds are like poison within our body;
the Three Jewels, who are our support, are like physicians who can heal
the sickness brought on by the poison;
the antidote, which is the sacred Dharma, is like medicine;
and the firm resolve not to repeat such actions in the future is like
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ambrosia that restores the body to full strength.

Having generated these four ideas, with verses 28 to 46, cultivate the power of
regret:
[28] In this and all my other countless lifetimes
Spent wandering in beginningless sasra,
In my ignorance I have committed wrongs
And encouraged others to do the same.
[29] Overwhelmed by ignorant delusion,
I celebrated the harm that was done.
But now I see it all was done in error,
And before the buddhas, sincerely I confess.
[30] Whatever I have done against the Three Jewels,
My parents, my teachers or anyone else,
Through the force of my afflictions,
With my body, speech or mind,
[31] All the misdeeds that I, the wicked one, have done,
Faults that cling to me from my many mistakes,
And all the unbearable crimes I have committed,
I openly declare to you, the guides of all the world.
[32] Before my negativity has been purified,
My life may well come to an end,
So I pray now: grant me your protection,
Swiftly, to ensure that I am freed!
[33] The Lord of Death is fickle, unworthy of our trust,
Whether lifes tasks are done or not, he will not wait.
For the sick and for the healthy alike,
This fleeting life is not something on which we can rely.
[34] When we go, we must leave everything behind,
But I have failed to understand this, and so
For the sake of friends and enemies alike,
I engaged in all manner of harmful deeds.
[35] My enemies will become no more,
And my friends will cease to be,
I myself will pass from this existence,
And everything in turn will disappear.

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[36] Like experiences in a dream,

Everything I make use of and enjoy,
Will later turn to faded memory,
And having passed will not be seen again.
[37] In this lifetime, which lasts but for a while,
Some friends and enemies are now gone.
But not the harmful acts I did for them
Those unbearable effects are still to come.
[38] Never thinking that I too
Might quickly pass away,
In my delusion, lust and hatred,
I have done so much harm.
[39] Never halting, day or night,
My life is always slipping by.
Having gone, life can not be extended,
So how could the likes of me not die?
[40] While I lie there in my final bed,
Friends and family may be by my side,
But I alone will be the one
To feel the severing of all ties to life.
[41] When I am seized by the emissaries of Death,
What help will be my family or my friends?
At that time it is merit alone that can protect me,
But upon that, alas, I have failed to depend.
[42] O protectors! I was heedless,
Unaware of horrors such as this,
And all for this transient existence,
Amassed so many harmful deeds.
[43] When led towards the place of torture,
Where his body will soon be ripped apart,
A man is transfigured by his terror;
His mouth turns dry, his pained eyes dart.
[44] If that is so, then how desperate will I be,
When stricken down and gravely ill with fear,
I am seized by the messengers of Death,
And their gruesome, terrifying forms appear?

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[45] Is there anyone who can really save me

From the horrors of this appalling fate?
Staring in terror with my eyes opened wide,
Ill search all around me for a refuge place.
[46] When nowhere do I see such a place of safety,
My heart will sink; depressed, Ill give up hope.
For if there is no haven to which I might retreat,
What options am I left with? What is there to do?
And with verses 47 to 53 bring to mind the power of support:
[47] Thus, from this day onwards I take refuge
In the buddhas, the guardians of the world,
Who labour to protect and benefit us all,
And whose great strength can banish every fear.
[48] Likewise, I genuinely take refuge
In the Dharma they have realized,
Which eliminates sasras terror,
And also in the hosts of bodhisattvas.
[49] Utterly terrified and gripped with fear,
I give myself to Samantabhadra;
And to Majughoa too,
I offer this body in service.
[50] To the protector Avalokitevara,
Whose compassion is in all his actions,
I cry out in the depths of desperation,
Grant me your protection, evil as I am!
[51] To the noble bodhisattvas
kagarbha and Kitigarbha,
And all the lords of great compassion,
From my heart, I call for your protection.
[52] And I take refuge in Vajrapi,
Before whom Deaths messengers
And all who threaten us will flee
In terror, dispersed in all directions.

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[53] In the past I ignored your words,

But now I have seen this horror,
And so I take you as my refuge:
Swiftly banish all my fears, I pray!
With verses 54 to 65 enact the power of action as an antidote:
[54] For if, alarmed by common ailments,
I must follow the doctors sage advice,
How much more so when perpetually
Afflicted by desire and other faults.
[55] If one of these alone brings ruin
To all who dwell within the world,
And no other cure to heal them
Is found anywhere at all,
[56] Then the intention not to follow
The advice of the omniscient physician,
Whose words banish ills of every kind,
Is utter madness, worthy of contempt.
[57] If I need to take special care when poised
Above a common drop of some small height,
Then how much more so to avoid the one
Of deep duration that falls a thousand miles?
[58] It makes no sense to relax and think:
Today, at least, I shall not die,
For it is certain that a time will come
When my life will cease to be.
[59] Who can offer me reassurance?
How can I be sure I need not fear?
If there is no doubt that I will die,
Then how can I remain at ease?
[60] Of my experiences from the past,
Whats left for me? What now remains?
Yet by clinging to them obsessively,
I have disobeyed my teachers words.

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[61] Just as I must eventually forsake this life,

So too must I take leave of relatives and friends.
When I must go alone on deaths uncertain journey,
What concern to me are all these enemies and allies?
[62] How can I free myself from non-virtue,
The source from which sufferings arise?
At all times of the day and night,
This should be my one concern.
[63] Whatever wrongs I have committed,
In my ignorance and blindness
Whether actions plainly negative
Or deeds proscribed by vows,
[64] Before the buddhas, I join my palms together,
And, terrified by the awful sufferings to come,
Prostrate myself upon the ground over and again,
Confessing all my harmful deeds, each and every one.
[65] I call upon you, the guides of all the world,
To accept me, and the harms that I have done.
And with the final two lines of verse 65 commit yourself to the power of resolve
from the depth of your heart:
And these actions, since they are unwholesome,
I promise, from now on, I shall never do again.
Rejoicing
Cultivate a genuine sense of joy and celebrate all the mundane and supermundane
sources of virtue and their fruits, while reciting these verses:
[1] Joyfully I celebrate all the acts of virtue
That ease the pains of the lower realms,
And rejoice as well when those who suffer
Find themselves in states of happiness.
[2] I rejoice in the gathering of virtue
That is the cause of awakening,
And celebrate the definite liberation
Of beings from sasras pain.
[3] I rejoice in the awakening of the buddhas,
And the bhumis gained by bodhisattvas.
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[4] Gladly I rejoice in the infinite sea of virtue,

Which is the noble intention of bodhicitta,
Wishing to secure the happiness of beings,
And acting in ways that bring benefit to all.
For the fifth branch of requesting the turning of the Dharma-wheel, the sixth branch
of requesting not to pass into nirva and the seventh of dedication, bring to mind
the meaning of the following words:
[5] Now I join my hands and pray
To you, the buddhas of all quarters:
Shine the lamp of Dharma upon us,
As we suffer in confusions darkness!
[6] With my palms clasped at my heart,
I urge all buddhas longing for nirva:
Do not leave us blind and all alone,
But remain with us for countless ages!
[7] Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.
[8] For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
[9] Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
[10] For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
iii. Mind Training
Then with the verses of mind training, beginning with verse 11, train your mind by
dedicatingwithout any hesitationyour own body, possessions and all your past,
present and future virtues towards the benefit of sentient beings. Develop the
heartfelt aspiration that this may become a cause for the unsurpassable wellbeing of
beings everywhere, on both a temporary and ultimate level.
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[11] My own body and all that I possess,

My past, present and future virtues
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
[12] By letting go of all I shall attain nirva,
The transcendence of misery I seek,
Since everything must therefore be abandoned,
It would be best if I gave it all away.
[13] This body of mine I have now given up,
Entirely for the pleasure of all who live.
Let them kill it, beat it and abuse it,
Forever doing with it as they please.
[14] And if they treat it like a toy,
Or an object of ridicule and jest,
When I have given it away,
Why should I then become upset?
[15] Let them do to me as they please,
Whatever does not harm them;
And when anyone should see me,
May that only serve them well.
[16] If the sight of me inspires in others
Thoughts of anger or devotion,
May such states of mind be causes
For eternally fulfilling their desires.
[17] May those who insult me to my face,
Or who cause me harm in any other way,
Even those who disparage me in secret,
Have the good fortune to awaken.
[18] May I be a guard for those without one,
A guide for all who journey on the road,
May I become a boat, a raft or bridge,
For all who wish to cross the water.
[19] May I be an isle for those desiring landfall,
And a lamp for those who wish for light,
May I be a bed for those who need to rest,
And a servant for all who live in need.

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[20] May I become a wishing jewel, a magic vase,

A powerful mantra and a medicine of wonder.
May I be a tree of miracles granting every wish,
And a cow of plenty sustaining all the world.
[21] Like the earth and other great elements,
And like space itself, may I remain forever,
To support the lives of boundless beings,
By providing all that they might need.
[22] Just so, in all the realms of beings,
As far as space itself pervades,
May I be a source of all that life requires,
Until beings pass beyond sasras pain.
B. Main Part
Secondly, for the main part, begin by requesting the buddhas and bodhisattvas to
grant their attention:
All you buddhas who dwell in the ten directions
All you great bodhisattvas on the ten levels,
All you great teachers, the vajra-holders,
Turn your mind towards me, I pray!
And then take the vows of aspiration and action simultaneously, by reciting the
following verses three times:
[23] Just as the sugatas of former times
Aroused the bodhicitta
And established themselves by stages
In the training of a bodhisattva,
[24] Just so, for the benefit of beings
I will arouse bodhicitta
And likewise I will train
Progressively in those disciplines.
C. Conclusion
Cultivate joy for oneself with the verses from 26 to 33 and joy for others with verse
34.

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[26] Today, my birth has been fruitful

I have well obtained a human existence.
Today I am born into the family of the buddhas:
I have become a son or daughter of the buddhas.
[27] From now on, at all costs, I will perform
The actions befitting to my family.
I will not be a stain
On this faultless noble family.
[28] Just like a blind person
Happening upon a priceless jewel in a heap of rubbish,
So, through some fortunate coincidence,
The bodhicitta has been born in me.
[29] This is the perfect nectar of immortality,
Through which the Lord of Death is overcome.
It is an inexhaustible treasury of wealth,
To dispel the poverty of all who live.
[30] It is the very best of medicines
That heals the sickness of the world,
And the tree that shelters all who wander
Wearily along the pathways of existence.
[31] It is the universal bridge to freedom,
Leading us all from the lower realms,
And it is a rising moon within the mind,
To cool the passions of all living beings.
[32] It is the mighty sun whose light dispels
The darkness of ignorance in our minds.
And it is the very purest form of butter
Churned from the milk of sacred Dharma.
[33] For beings travelling lifes pathways,
And seeking to taste its greatest joys,
This will satisfy their eternal wanderings,
By granting them the highest form of bliss.
[34] Today, in the presence of all the protectors,
I invite all beings to the state of sugata,
And, meanwhile, to happiness and bliss:
Gods, asuras and othersrejoice!

24

After this, the following aspiration prayer in a single verse can also be recited:
O sublime and precious bodhicitta,
May it arise in those in whom it has not arisen;
May it never decline where it has arisen,
But go on increasing, further and further!
That concludes the section on adopting the bodhicitta attitude in ones mindstream.

3. THE PRACTICES: HOW TO FOLLOW THE TRAINING OF A

BODHISATTVA
The practices of the bodhisattva are all included within the six pramits, and in
essence they are defined as follows:
An attitude of giving that is endowed with four special features.
An attitude of restraint that is endowed with four special features.
An attitude of imperturbability that is endowed with four special features.
An enthusiastic attitude that is endowed with four special features.
An undistracted state of attention that is endowed with four special
features.
A precise discernment of things and events that is endowed with four
special features.
What are these four special features? As it is said:
Generosity in which adverse factors have disappeared,
Endowed with wisdom that is non-conceptual,
Completely fulfills all wishes,
And brings all beings to maturity at the three levels.
The adverse factors for the pramits are stinginess, wayward discipline, anger,
laziness, distraction and misguided intelligence5 respectively.
The various ways in which they fulfil the wishes of beings are as follows:
generosity leads to the giving away of possessions and so on;
discipline is an inspiration to others;
patience allows us to face harmful situations;
diligence helps us to do what is necessary;
concentration produces miraculous abilities and supernatural perceptions
which inspire others;
and wisdom allows us to point out what must be adopted and abandoned.

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These [pramits] bring all that could be wished for, and bring beings to maturity,
directly or indirectly, by leading them to enlightenment, as a rvaka,
pratyekabuddha or fully enlightened buddha.
How These pramits are Brought into the Practice of Training the Mind
1. The Pramit of Generosity
Firstly, there is the training in generosity according to which we reflect on the faults
of not giving away our own body, possessions and virtues from the past, present and
future, and then on the benefits of actually giving them away, and also on the
reasons why they must be given away, and so on.
2. The Pramit of Discipline
Secondly, in terms of discipline, there is an explanation of (1) the means of keeping
discipline and then (2) how to keep discipline through these means.
1. The means of keeping discipline
The means of keeping discipline are:
Conscientiousness (Tib. ba y), which is a meticulous concern for what is
to be adopted and what is to be avoided;
Mindfulness (Tib. drenpa) , which means not forgetting what should be
adopted and abandoned;
And vigilance (Tib. sh shyin), which involves continually checking the
status of our body, speech and mind.
2. How to keep discipline through these means
Firstly, through mindfulness, we do not lose sight of what should be adopted or
abandoned. Then secondly, because we are checking the status of our body, speech
and mind with vigilance, we recognize any occasions when we are tempted to avoid
something virtuous or to do something negative. At that time, because of our
conscientiousness, we recall the benefits of virtuous actions and undertake them, or
remember the faults of negative conduct and unwholesome actions and avoid them.
Since the underlying cause for all of this is a confident trust in the effects of karma,
we should follow the authoritative statements of the victorious buddhas and develop
trust. We must generate a heartfelt conviction about the sufferings of sasra by
considering that if we act negatively this will certainly lead us to states of misery,
and once we are reborn in these unfortunate states we will face such suffering that
not only will we fail to accomplish the benefit of others, we will not even secure our
own wellbeing!

26

There are many categories of discipline to be maintained, but the three principle
things to avoid, which run contrary to bodhicitta in aspiration, are:
mentally forsaking sentient beings;
developing the attitude of a rvaka or pratyekabuddha;
and the four impure practices.
The four impure practices are mentioned in the following verse:
Deceiving those who merit veneration, regret that is misplaced,
Criticizing great beings and cheating ordinary folk
Renounce these four impure practices and adopt their opposites,
Which are the four pure dharmas.
The favourable factors (for bodhicitta in aspiration) are:
heartfelt aspiration towards the result of perfect awakening and its cause
which is enlightened conduct;
sympathetic joy and heartfelt appreciation for all the good done by others;
dedication of all these fundamental virtues towards complete
enlightenment for others benefit.
We must take these three mahyna meditations to heart.
Of the factors that are incompatible with bodhicitta in action, it is generally said that
one must give up all harm to others, together with its basis. In particular, the
greatest faults of all, such as stealing the property of the Three Jewels, slandering a
bodhisattva, or abandoning the Dharma must be guarded against with the utmost
care, just as we would take every possible measure to secure our own lives.
As for the supportive factors, we must not neglect even the slightest of positive
deeds, and we must be sure to practise with the three noble principles.
3. The Pramit of Patience
There are various situations that require our patience, beginning with the following
four:
When someone treats us with contempt,
Addresses us with harsh words,
Slanders us behind our back,
Or causes us pain.
And similarly, when these four are done to our teachers, or our friends and relatives.
Or:
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When our enemies and those who oppose us find pleasure and wellbeing,
When they receive honours and rewards,
When they are offered praise,
Or when people speak well of them.
In addition, there are also those situations in which their opposites, the twelve
desirable circumstances, are prevented from occurring, making a total of twenty-four
opportunities for us to practise patience.
When any of these occur, we must avoid becoming disheartened by the events
themselves or the suffering they bring, and instead accept the suffering. We must not
become angry with those involved, but disregard the harm they do to us, and settle
the mind in meditation upon the reality of profound emptiness.
In this way, by multiplying each instance a further three times, we arrive at seventytwo types of patience in which to train.
There are three reasons for accepting suffering:6
1. Suffering can exhaust our negative actions, so we should accept it with the
understanding that it is like a broom for sweeping away our misdeeds.
2. Through suffering we develop renunciation for sasra, compassion for
other sentient beings, and a wish to adopt wholesome actions and avoid
unwholesome ones. So we should accept it in the knowledge that it spurs
us on to virtue.
3. Suffering subdues our pride, takes away the sting of envy, overcomes the
strength of desire and attachment, and leads us on towards
accomplishment. So we should accept it with the view that it is an
embellishment of the mind.
The patience of disregarding the harm done to us by others can be cultivated for the
following three reasons:
1. By seeing those who harm us as objects for compassion: If we think how
deluded sentient beings will inflict harm even on themselves through the
influence of their disturbing emotions, is it any wonder that they do so to
others?
2. By putting all the blame on ourselves: Consider how all the harm that is
done to us now must come from our own past karma and how we are
conducting ourselves in the immediate situation.
3. By thinking that it is only with the help of our enemies that we can gain
the merit of practising patience, which in turn becomes a support for
bodhisattva activity. In this way, we can consider enemies as friends who
actually bring us benefit.
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Patience can be cultivated by contemplating with certainty the profound teachings in

the following three ways:
1. Considering the ultimate truth of emptiness, beyond any conceptual
elaboration, we can cultivate patience by reflecting on how the harm that
is done to us and the one who is doing the harm are both lacking in any
true reality.
2. Considering the relative truth of magical dependent origination, we can
cultivate patience by realizing how neither the harm-doer nor the
suffering itself is independent.
3. Considering the inseparable unity of the nature of mind, we can cultivate
patience by recognizing our anger to be pure and lacking any basis or
origin.
4. The Pramit of Diligence
In this there are two sections: (i) overcoming factors incompatible with diligence,
namely the three kinds of laziness, and (ii) cultivating conducive factors, i.e., the six
forces.
i. Overcoming Incompatible Factors
Spurred on by the hook of impermanence, we can overcome the laziness
of inactivity.
The laziness of attachment to negative behaviour can be overcome by
thinking about the joys of the sacred Dharma.
The laziness of self-discouragement can be overcome by encouraging
ourselves and bolstering our self-confidence.
ii. Cultivating Conducive Factors
[1] The preparation, which is the force of aspiration, is an aspiration to practise the
Dharma that comes from reflecting on the benefits of virtue and the faults of
harmful actions.
[2] The main part, which is the force of self-confidence, is the stable commitment,
born of strength of heart, ensuring that once a virtuous act is begun, it will reach
completion. This has three aspects:
(a) The first is the self-confidence of action. Take the example of the sun rising over
the earth: this indicates how we should avoid falling prey to obstacles or being
affected by circumstances. Take the example of the sun moving alone: this indicates
how we should defeat the forces of Mara by ourselves, without relying on others,
and in so doing, accomplish perfect enlightenment. Finally, as in the example of the
sun shining its light on the whole world, having been blessed by the wisdom,
compassion and aspirations of the bodhisattvas, we ourselves can sustain the lives of
29

beings. In other words, we earnestly strive to bring about the welfare of living beings
everywhere, throughout the whole infinity of space.
(b) The self-confidence of capacity means considering ourselves to be of superior
capacity, and vowing not to be stained by any downfall, great or small.
(c) Self-confidence in the face of negative emotions means regarding negative
emotions as insignificant and disregarding adversity.
[3] The force of special joy means practising virtue with joyful enthusiasm, but
without any expectation of a positive result, celebrating all the good things that we
do.
[4] The force of moderation means to clear away hindrances by resting for a while
whenever we are physically tired or disheartened, in order to continue with renewed
vigour shortly thereafter.
[5] The force of sincere application means to overcome what is to be abandoned,
devoting ourselves to the vanquishing of the disturbing emotions by employing
mindfulness and vigilance.
[6] The force of mastery means to train ourselves in all disciplines, remembering the
advice about conscientiousness, and maintaining control over our own body, speech
and mind.
5. The Pramit of Meditative Concentration
This has two parts: (i) abandoning factors that are not conducive to concentration
and (ii) working with the objects of amatha meditation.
i. Abandoning Adverse Factors
In the first part, giving up adverse factors, there are two subsections: (a) giving up
mundane concerns, and (b) letting go of discursive thought.
(a) Giving up Mundane Concerns
As regards renouncing mundane concerns, our mind will never settle into a state of
one-pointed absorption as long as it is under the sway of attachment to parents,
relatives and friends or attendants. So we must give up all our habitual
preoccupations and busyness, and remain alone in an isolated place suitable for
meditation.
Being attached to rewards and honours, praise or good reputation, or trifling
necessities and then pursuing them will only obstruct the authentic path, so we must
cut through any expectations and anxieties about such things, and train in being
content with whatever comes our way.
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(b) Letting Go of Discursive Thought

Even though we may be in an isolated place, not seeking possessions and such like
to any great extent, if our mind falls under the power of desire, a genuine state of
meditative concentration will not arise in our being, and our mind will be unable to
rest in a state of absorption. Therefore thoughts of desire must be given up. To turn
our thoughts away from attachment to desirable things is particularly important for
gaining the special higher levels of concentration, so we should certainly turn the
mind away from craving after members of the opposite sex by reflecting on the
cause, the fact that they are not easy to obtain; their nature, which is impure; and the
result, which involves a lot of harm, and so on.
Moreover, we must understand that the eight worldly concerns and all thoughts of
the present life are our real enemies. We must reflect, therefore, at some length on
the problems caused by negative thoughts of desire, and, generating a sense of inner
dignity, make heartfelt efforts to abandon them, no matter how many may arise.
ii. Focusing on the Objects of Practice
As regards the main practice of meditative concentration, there are many methods
for meditation, but here the practice is to cultivate bodhicitta. This has two aspects:
(a) the meditation on equalizing oneself and others, and (b) the meditation on
exchanging oneself for others.
(a) Equalizing Oneself and Others
We must recognize how unreasonable it is that we care only for ourselves and not
for others, since we are the same as others in wanting happiness and not wanting
suffering. Meditate therefore on the equality of oneself and others.
As it is said:
The thought of the equality of oneself and others
Is to be cultivated in the beginning with exertion.
Since we are all equal in terms of happiness and suffering,
We should care for everyone as we do ourselves.7
As this states, in the beginning meditate on the bodhicitta of equalizing oneself and
others. This is done in the following way:
Sentient beings are as infinite as space itself, and yet there is not a single one who
has not been our own father or mother or dear friend. As the master Ngrjuna said:
If each mother in the lineage of mothers
Were considered as a ball the size of a juniper seed,
The whole earth could not contain their number.8
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With such quotations and through reasoning, we can determine that all sentient
beings have been our close relations.
Then whenever we experience happiness, we can cultivate this thought from the
depths of your heart: May all beings find such happiness and its causes! And
likewise, whenever we experience suffering, we can cultivate the following wish
from the very core of our bones: May I and all beings be free from suffering and its
causes!
At this stage, it is possible that an obstacle might arise in our thoughts; we might
develop a rvakas attitude, thinking: I will dispel my own suffering, without
expecting anything from others, but I will not work to dispel the suffering of others.
Yet as the Introduction to the Way of the Bodhisattva says:
Why guard against future pain,
If it does not harm me now? (VIII, 97)
As it says, why do we exert ourselves acquiring good health, food, clothing and so on
for the future? We are actually ceasing every moment, and in the next moment we
become an other. At this point, due to the habit of ignorance, we may think that
the future one is also us, but that would simply be delusion. It is just as the
Introduction to the Way of the Bodhisattva says:
But I will be the one who suffers,
You say, but its wrong to think this way.
This I will presently cease to be,
And later, another will be born. (VIII, 98)
For instance, foolish people think, These are the rapids in which I lost my coat last
year, or, This is the river I crossed yesterday, but the water of last year that swept
away the coat is other than the water of the present, and the water forded
yesterday is also different. In exactly the same way, the mind of the past is not us
and the future mind is not us either, but something different.
At this point we might think: Well, the future mind is not the present me but it is a
continuation of my mind, so I will work for my own welfare! In that case, we
should act for the welfare of others with the idea that although other sentient beings
are not us, they are our sentient beings.
If we think: Everybody should work for his or her own welfare, just as they would
shake the snow from their own heads,9 but it is not possible for everyone to help
each other, then consider this from the Introduction to the Way of the Bodhisattva:
The pain felt in the foot is not the hands,
So why, in fact, does one protect the other? (VIII, 99)
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As it says, why does the hand remove the painful thorn from the foot? It is the same
with the hand and dust that is in the eye, or parents helping their son, or the hand
putting food into the mouth. It would follow that they must all be doing this for their
own benefit.
In short, if there were no collaboration with everyone working for the sake of others,
and instead everyone were only to operate in their own interest, then it would be
extremely difficult for anything ever to be accomplished. Therefore, with this
understanding, we should act for the benefit of sentient beings.
(b) Exchanging Oneself and Others
Secondly, there is the meditation on the bodhicitta of exchanging oneself and others.
The Introduction to the Way of the Bodhisattva says:
If I do not give away my happiness,
In exchange for others suffering,
Buddhahood will never be attained,
And even in sasra, Ill find no joy. (VIII, 131)
As it says, we must give away our own happiness to sentient beings and take their
sufferings upon ourselves. As for the visualization, it also says:
Put yourself in the position of an inferior and so on,
Then regard your self as if it were someone other,
And, with a mind devoid of any other thought,
Cultivate feelings of envy, rivalry and pride. (VIII, 140)
The meaning of this is as follows:
In the first meditation, the other is someone in a position lower than ourselves, for
whom we are someone of higher status. From the point of view of this less
privileged other, we practise feeling envious of our superior selves. When we have
finished the meditation, the following feeling will arise:
Look how even in a practice like this, if I am the superior one and others are
inferior, to feel envious causes such distress! What is the point of envying others?
With this, our envy will subside.
Similarly, there is a meditation of rivalry focusing on those of equal standing to
ourselves. In this, we take the position of an other of similar status to ourselves,
and from their point of view consider ourselves as an opponent. Then, as the other,
we cultivate an attitude of rivalry towards ourselves from every possible angle.
When we let go of this meditation, the following feeling will arise:

33

If considering myself as an enemy and imagining the malicious and competitive

attitude of others causes such distress, then what is the point of wishing harm upon
others and feeling rivalry? With this, our rivalry will naturally be pacified.
Again, following the same principle, there is a practice of cultivating pride, in which
we are in the position of an inferior, and the other is our superior. As the superior
other, we cultivate feelings of pride based on our superior family, better education
and so on. When we finish the meditation, we will think, If considering the
arrogance others feel towards me creates this much distress, then how can I feel
arrogance towards others? With this, our arrogance will be naturally pacified.
We can practise these by following the detailed descriptions given in theIntroduction
to the Way of the Bodhisattva itself.
If we are unable to do these meditations, and we would like to do a brief form of the
practice, we can consider this quotation from the Precious Garland:
May their misdeeds ripen on me,
And all my virtues ripen on them.
As long as any sentient being
Anywhere has not been liberated,
May I remain for the sake of that being
Even if I have attained unsurpassed enlightenment.
If the merit of saying this
Had form, it could never be contained
In worlds as vast in number
As the sand grains of the Ganges.
This was stated by the Buddha,
And it is also apparent through reasoning.10
And the Introduction to the Way of the Bodhisattva says:
May the pains of living beings
All ripen wholly on myself.
And may the bodhisattva sangha
Bring about the happiness of all. (X, 56)
We can meditate on the meaning of these quotes, and even recite them aloud if we
wish. This way of meditating on equalizing and exchanging oneself and others is
similar to the methods found in the writings of Sakya Paita. Although it is slightly
different from what we find in most commentaries, we can practise in whichever
way seems best suited to our minds.

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6. The Pramit of Wisdom

Wisdom is firstly identified and then it is applied to the topic of selflessness.
i. Identifying Wisdom
Firstly, wisdom is identified as the recognition during the formal meditation session
that all phenomena are empty, and the knowledge during the post-meditation phase
that all phenomena are unreal, like a magical illusion or a dream.
ii. Applying Wisdom to Selflessness
Secondly, this wisdom is applied to the topic of selflessness. In this there are two
meditations: one on the selflessness of the individual, and one on the absence of self
in phenomena.
Selflessness of the Individual
In the first, we consider how foolish people label the one who accumulates karmic
actions and experiences their results as a self, an individual, a person or a sentient
being. We must ask ourselves whether such labels apply to the body, speech and
mind or something different? To what is inanimate or animate? To what is
permanent or impermanent? and so on.
By investigating along these lines, we will come to the conclusion that although we
cling to a self where there is no self and an other where there is no other, this is
due to the power of minds delusion, and in fact there is no such thing as a self or a
sentient being that is established from the side of things themselves.
The Absence of Self in Phenomena
Secondly, when it comes to the selflessness of phenomena, there are the four
applications of mindfulness.
(i) Application of Mindfulness to the Body
All phenomena of appearance and existencesasra and nirvaare simply
appearances arising in our own mind, and do not have the slightest existence apart
from that which we attribute to them with our minds. This very mind also depends
on the body, and so we should investigate the physical body by asking questions,
such as:
Is what we call the body the same as or different from the assembly of
its parts?
Where does the body originate?
Where does it remain?
Where does it go in the end?

35

Finally, we should rest evenly in meditation on the theme of the bodys unreality.
Whenever we experience physical desire or attachment, we must meditate upon the
impurity and illusoriness of our own and others bodies, and we will overcome
attachment towards the physical body.
(ii) Application of Mindfulness to Feelings
Feelings of pleasure and pain are the basis for negative states of mind such as
craving and attachment, so we must investigate whether they are the same as or
different from the mind and so on. Meditate on the unreality of feelings, and
consider how all other [i.e., neutral] feelings11 are ultimately suffering, without
essence and so on.
(iii) Application of Mindfulness to the Mind
Consider the mind that is made up of the six collections of consciousness, and
investigate whether this stream of consciousness, appearing in various aspects
earlier and later moments, positive and negative states and so onis a single thing or
several different things. Consider whether all these various states of mind that
appearlike and dislike, faith and lack of faith, states in accord with the Dharma and
not in accord with the Dharma, happiness and sadness, attachment and aversion, and
so onare the same or different. If we decide that they are one, consider what the
cause could be for a single mind appearing in several modes, such as happy, sad,
desirous, angry and so on. If we think that these states arise due to temporary
circumstances, then consider what mind is like in its essence, when it is not even
slightly affected by conditions and not in contact with any object. Is it existent? Or is
it non-existent? Is it permanent? Or impermanent? Analyze the mind again and
again with thoughts such as these, and arrive at the certain conviction that mind is
without basis or origin.
(iv) Application of Mindfulness to Phenomena
Recognize with certainty how all phenomena other than the body, feelings and the
mindeverything included within the three categories of perceptions, formations
and the unconditioned also arise through the interdependence of causes and
conditions, and are therefore lacking in true reality. Know them to be simply
emptiness beyond every kind of conceptual elaboration.

4. THE RESULT OF PRACTISING IN THAT WAY

By seeing the relative to be a mere display like a magical illusion or the experiences
of a dream, we will train in vast enlightened activity in which the seven kinds of
attachment12 are relinquished. And with the understanding that on the ultimate level
all things and events lack even so much as an atoms worth of true existence, we will
take this practice to heart without becoming attached to anything whatsoever.
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May the Dharma, sufferings only cure,

And the source of all real happiness,
Always be valued and respected,
And remain long into the future!13
This was spoken by Ragged Abu.
May all be virtuous and auspicious!
| Translated by Adam Pearcey, Rigpa Translations, 2004] Revised and updated August 2007.

1. Bodhicaryvatra, I, 1.
2. Abhisamaylakra, I, 18.
3. Patrul Rinpoche expects his audience to be familiar with the Bodhicaryvatra,
or to be reading it together with this text. Whenever he quotes from
ntidevas work he gives only the first few syllables of a verse. For this
translation however we have given the verses in their entirety.
4. The eight types of offering are real things which includes (i) ones own
possessions, (ii) things that are unowned, and (iii) and ones own body;
offerings created through ones imagination including (iv) a ceremonial bath,
and (v) pleasant substances; (vi) offerings made through the power of
aspiration; (vii) unsurpassable offering; and (viii) melodious praise.
5. Alak Zenkar Rinpoche gives the example of misusing our intelligence when we
reflect on how all sentient beings have been our fathers and mothers in the
past. By thinking about this in the wrong way we might decide that all beings
have harmed us in the past and so they are all our enemies! That would be
using our intelligence in the wrong way.
6. These reasons are given in Bodhicaryvatra, VI, 21.
7. Unidentified.
8. Suhllekha, v 68.
9. Alak Zenkar Rinpoche says a modern analogy for this would be clearing the
snow from our own driveway, but not from anyone elses.
10. For an alternative translation, see Hopkins, J. Buddhist Advice for Living and
Liberation, Snow Lion, p.162
11. According to Alak Zenkar Rinpoche, this means neutral feelings. They are still
37

suffering in the broadest sense, because they come under the category of the
all-pervasive suffering of conditioned existence.
12. According to rya Asagas commentary on the Mahynastrlakra,
where they are explained in connection with the pramit of generosity, the
seven kinds of attachment are: (1) attachment to possessions, (2) postponing the
practice, (3) being satisfied with just a little practice, (4) expectation of
something in return, (5) karmic results, (6) adverse circumstances, and (7)
distractions.
13. Bodhicaryvatra, X, 57.

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Bodhicharyvatra
An Introduction to the Bodhisattvas Way of Life
by Shantideva
In the language of India: Bodhicaryvatra
In the language of Tibet: , (changchub semp chpa la jukpa)
In the English language: Introduction to the Bodhisattvas Way of Life
Homage to the buddhas and bodhisattvas!

Chapter 1 The Benefits of Bodhicitta

1. With devotion I pay homage to the buddhas gone to bliss,
To their Dharma body, noble heirs and all worthy of respect.
In accordance with the scriptures, I shall now in brief describe
The way to adopt the discipline of all the buddhas heirs.
2. There is nothing here thats not been said before;
And I have no skill in the art of composition.
Therefore I do not expect this to be of much use to others,
And write it only to acquaint it to my mind.
3. Through this, my faith will be strengthened for a while,
And I will grow more accustomed to what is virtuous.
Then should others, somehow equal to myself in fortune,
Chance upon these words, they might find them beneficial.
4. This free and well-favoured human form is difficult to obtain.
Now that we have the chance to realise the full human potential,
If we dont make good use of this opportunity,
How could we possibly expect to have such a chance again?
5. Like a flash of lightning on a dark and cloudy night,
Which, for just a single instant, sheds its brilliant light,
Rarely, through the buddhas power,
A mind of virtue arises, briefly, to people of the world.
6. All ordinary virtues therefore are forever feeble,
Whilst negativity is strong and difficult to bear
But for the mind intent on perfect buddhahood,
What other virtue could ever overcome it?
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7. Contemplating wisely throughout the ages,

The mighty buddhas have seen its great benefit:
That it helps the boundless multitude of beings
Easily to gain the highest states of bliss.
8. Those who long to triumph over lifes distress,
And who wish to put an end to others sorrows,
Those who seek to experience abundant joys
Let them never turn their backs on bodhicitta.
9. For the very instant that bodhicitta is born
In the weary captives enslaved within sasra,
They are called heirs of the bliss gone buddhas,
Honourable to gods, humans, and the world.
10. Like the alchemists supreme elixir,
It takes this ordinary, impure human form,
And makes of it a buddhas priceless body
Such is bodhicitta: let us grasp it firmly!
11. With their boundless wisdom, beings only guides,
Have investigated thoroughly and seen its value.
Thus whoever longs for freedom from conditioned states
Should grasp this precious bodhicitta and guard it well.
12. All other virtues are like the plantain tree:
They bear their fruit, and then they are no more.
Yet constantly the marvellous tree of bodhicitta
Yields fruit and, undiminished, grows forevermore.
13. Even those whove committed intolerable misdeeds,
Through having bodhicitta instantly are freed,
Just like a brave companion banishing all ones fears
Why then would the prudent fail to put their trust in it?
14. Just like a great inferno at the ends of time,
It annihilates terrible misdeeds in but an instant.
Thus its benefits are vast beyond all measuring,
As the wise Lord Maitreya explained to Sudhana.
15. Understand that, briefly stated,
Bodhicitta has two aspects:
The mind aspiring to awaken,
And bodhicitta thats enacted.

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16. Just as one understands the difference

Between wishing to go and setting out upon a journey,
The wise should understand these two,
Recognizing their difference and their order.
17. Bodhicitta in aspiration brings about great results,
Even as we continue to circle within sasra;
Yet it does not bring about a ceaseless stream of merit,
For that will come solely from active bodhicitta.
18. From the moment we genuinely take up
This irreversible attitude
The mind that aspires to liberate entirely
The infinite realms of beings,
19. From then on, even while asleep,
Or during moments of inattention,
A plentiful, unceasing force of merit
Will arise, equal to the vastness of the sky.
20. This was explained by the Buddha,
Together with supporting reasons,
In a teaching given at Subhus request,
For the sake of those inclined to lesser paths.
21. If boundless merit comes to anyone who,
With the intention to be of benefit,
Has the thought simply to relieve the pain
Of those afflicted merely with a headache,
22. What need is there to speak of the wish
To dispel all beings boundless sufferings,
Or the longing that they all might gain
Enlightened qualities infinite in number.
23. Do even our fathers or our mothers
Have such beneficence as this?
Do the gods or the great sages?
Does even mighty Brahma?
24. If these beings have never before
Held this aspiration for their own sake
Not even in their dreamshow could
They have made this wish for others?

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25. A thought such as thiswanting for others

What they do not wish for even for themselves
Is an extraordinary and precious state of mind,
And its occurrence a marvel unlike any other!
26. This source of joy for all who wander in existence,
This elixir that heals the sufferings of all beings,
This priceless jewel within the mind
How could such merit ever be evaluated?
27. For if the simple wish to benefit others
Surpasses offerings made before the buddhas,
What need is there to mention striving
For the welfare of all without exception?
28. Although seeking to avoid pain,
They run headlong into suffering.
They long for happiness, but foolishly
Destroy it, as if it were their enemy.
29. To satisfy with every kind of joy,
And to cut through all the sufferings
Of those who lack any real happiness,
And are oppressed by sorrows burden,
30. To bring an end as well to their delusion
What other virtue is comparable to this?
What friend is there who does as much?
What else is there which is as meritorious?
31. If even those who do good deeds as repayment
For past favours are worthy of some praise,
What need is there to mention the bodhisattvas,
Whose perfect actions are carried out unbidden?
32. There are those who offer meals occasionally, and to just a few;
Their gifts, which are no more than food, are made in just a moment,
And with disrespect, to bring nourishment for merely half a day
And yet such people are honoured by the world as virtuous.
33. Yet how does this compare to those who give
Over many ages and to the whole infinity of beings,
Constantly offering them the fulfilment of their every wish:
The unsurpassable happiness born of blissful buddhahood?

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34. And those who develop feelings of hostility,

Towards these benefactors, the buddhas heirs,
Will languish in the hells, the mighty Sage has said,
For aeons equal to the moments of their malice.
35. By contrast, to look upon them well,
Will yield benefits in still greater measure.
For even in adversity, the buddhas heirs
Bring no harm, only virtue that naturally increases.
36. I bow down before all those in whom
This most precious, sacred mind is born!
I take refuge in those great sources of joy
Who bring bliss even to those who harm them.
| Translated by Adam Pearcey, Rigpa Translations, 2007.

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Bodhicharyvatra
An Introduction to the Bodhisattvas Way of Life
Chapter II Confession of Negativity
by Shantideva
1. In order that I might adopt this precious jewel of mind,
I now make the most excellent of offerings to the buddhas,
To the sacred Dharmathat most rare and flawless jewel
And to the buddhas heirs, whose qualities are limitless.
2. I offer every variety of fruit and flower,
And every kind of healing medicine,
Each and every jewel this world affords,
And all its pure and freshest waters,
3. Every mountain filled with precious gems,
And forest groves, isolated and inspiring,
Trees of paradise garlanded with blossom,
And trees whose branches are laden with fine fruit,
4. Perfumed fragrances from the gods and other realms,
Incense, trees that grant wishes and produce magic gems,
Spontaneous harvests grown without the tillers care,
And every thing of beauty worthy to be offered,
5. Lakes and ponds adorned with lotus flowers,
Where the pleasant calls of geese are heard,
Every thing and place of beauty unclaimed by any owner,
Extending to the boundless limits of space itself.
6. I picture them all in my mind, and to the supreme buddhas
And their bodhisattva heirs, I make a perfect gift of them.
Think of me with love, O sublime and compassionate lords,
And accept all these offerings which I now present.
7. Lacking stores of merit, I am destitute
And have nothing more to offer.
O protectors, who consider only others benefit,
In your great power, accept this for my sake.

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8. To the buddhas and their bodhisattva heirs,

I offer my body now and in all my lives to come.
Supreme courageous ones, accept me totally,
For with devotion I will be your servant.
9. If you accept me and take me fully in your care,
I will not fear sasra as I offer other beings help.
The harmful acts I did before are entirely in the past,
And from now on, I vow to do no further deeds of harm.
10. To a bath house filled with soothing scents,
With brightly sparkling floors of crystal,
And fine pillars all shimmering with gems,
Where hang gleaming canopies of pearls,
11. I invite the buddhas and their bodhisattva heirs.
I request you: Come to bathe yourselves in scented water,
Poured from overflowing jugs made of exquisite jewels,
All the while accompanied by melody and song.
12. Then let me dry you in cloths beyond compare,
Immaculate and anointed well with perfumed scent,
And dress you finely in the most excellent of garments,
Lightly scented and dyed in vivid colours.
13. I offer clothing made of the finest gentle fabrics,
And hundreds of the most beautiful adornments,
To grace the bodies of noble Samantabhadra,
Manjughosha, Lokeshvara and the rest.
14. With the most sublime of fragrant perfumes,
That gently permeates throughout a billion worlds,
I will anoint the bodies of all the buddhas,
Gleaming brightly, like pure and burnished gold.
15. To the mighty sages, perfect recipients of my offering,
I will present red lotus and heavenly mandarava,
Blue utpala flower and other scented blossoms,
Beautifully arranged in brightly coloured garlands.
16. I also offer billowing clouds of incense,
Whose sweet aroma captivates the mind,
And a rich feast of plentiful food and drink,
Fit to grace the tables of the gods.

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17. I offer row upon row of precious lamps,

All perfectly contrived as golden lotuses,
And I scatter the petals of attractive flowers
Upon level, incense-sprinkled ground.
18. I offer divine palaces resonant with songs of praise,
Gleaming with precious pearls and pendant gems,
The most beautiful of structures in the whole of space
All this I offer to those whose nature is compassion.
19. Jewel-encrusted parasols with handles made of gold,
Whose fringes are all embellished in ornate designs,
Turned upright, well proportioned and pleasing to the eye.
Now and forever, I offer this to all the buddhas.
20. May a multitude of other offerings,
Accompanied by music sweet to hear,
Be made in great successive clouds,
To soothe the pains of living beings.
21. May rains of precious gems and flowers
Shower down in never-ending streams,
Upon all the jewels of noble Dharma,
And sacred monuments and images.
22. Just as Manjughosha and the rest
Made offerings to all the buddhas,
Likewise I too will offer to those thus gone
And all their bodhisattva heirs.
23. With vast oceans of melodious praise,
I honour these oceans of good qualities.
May clouds of sweet and gentle praise
Ascend unceasingly before them.
24. Multiplying my body as many times as there are atoms
In the universe, I prostrate and bow before
The buddhas of the past, present and future,
The Dharma and the supreme assembly.
25. To all supports of bodhicitta
And all stupas, I bow down,
And to preceptors and teachers,
And those who practise discipline.

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26. Until I realize the essence of enlightenment,

I take refuge in the buddhas.
And likewise in the Dharma,
And the assembly of bodhisattvas.
27. To the perfect buddhas and bodhisattvas,
Who reside in every direction of space,
And who embody great compassion,
I press my palms together and pray:
28. In this and all my other countless lifetimes
Spent wandering in beginningless sasra,
In my ignorance I have committed wrongs
And encouraged others to do the same.
29. Overwhelmed by ignorant delusion,
I celebrated the harm that was done.
But now I see it all was done in error,
And before the buddhas, sincerely I confess.
30. Whatever I have done against the Three Jewels,
My parents, my teachers or anyone else,
Through the force of my afflictions,
With my body, speech or mind,
31. All the misdeeds that I, the wicked one, have done,
Faults that cling to me from my many mistakes,
And all the unbearable crimes I have committed,
I openly declare to you, the guides of all the world.
32. Before my negativity has been purified,
My life may well come to an end,
So I pray now: grant me your protection,
Swiftly, to ensure that I am freed!
33. The Lord of Death is fickle, unworthy of our trust,
Whether lifes tasks are done or not, he will not wait.
For the sick and for the healthy alike,
This fleeting life is not something on which we can rely.
34. When we go, we must leave everything behind,
But I have failed to understand this, and so
For the sake of friends and enemies alike,
I engaged in all manner of harmful deeds.

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35. My enemies will become no more,

And my friends will cease to be,
I myself will pass from this existence,
And everything in turn will disappear.
36. Like experiences in a dream,
Everything I make use of and enjoy,
Will later turn to faded memory,
And having passed will not be seen again.
37. In this lifetime, which lasts but for a while,
Some friends and enemies are now gone.
But not the harmful acts I did for them
Those unbearable effects are still to come.
38. Never thinking that I too
Might quickly pass away,
In my delusion, lust and hatred,
I have done so much to harm.
39. Never halting, day or night,
My life is always slipping by.
Having gone, life can not be extended,
So how could the likes of me not die?
40. While I lie there in my final bed,
Friends and family may be by my side,
But I alone will be the one
To feel the severing of all ties to life.
41. When I am seized by the emissaries of Death,
What help will be my family or my friends?
At that time it is merit alone that can protect me,
But upon that, alas, I have failed to depend.
42. O protectors! I was heedless,
Unaware of horrors such as this,
And all for this transient existence,
Amassed so many harmful deeds.
43. When led towards the place of torture,
Where his body will soon be ripped apart,
A man is transfigured by his terror;
His mouth turns dry, his pained eyes dart.

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44. If that is so, then how desperate will I be,

When stricken down and gravely ill with fear,
I am seized by the messengers of Death,
And their gruesome, terrifying forms appear?
45. Is there anyone who can really save me
From the horrors of this appalling fate?
Staring in terror with my eyes opened wide,
Ill search all around to find a refuge place.
46. When nowhere do I see such a place of safety,
My heart will sink; depressed, Ill give up hope.
For if there is no haven to which I might retreat,
What options am I left with? What is there to do?
47. Thus, from this day onwards I take refuge
In the buddhas, the guardians of the world,
Who labour to protect and benefit us all,
And whose great strength can banish every fear.
48. Likewise, I genuinely take refuge
In the Dharma they have realized,
Which eliminates sasras terror,
And also in the hosts of bodhisattvas.
49. Utterly terrified and gripped with fear,
I give myself to Samantabhadra;
And to Majughoa too,
I offer this body in service.
50. To the protector Avalokitevara,
Whose compassion is in all his actions,
I cry out in the depths of desperation,
Grant me your protection, evil as I am!
51. To the noble bodhisattvas
kagarbha and Kitigarbha,
And all the lords of great compassion,
From my heart, I call for your protection.
52. And I take refuge in Vajrapi,
Before whom Deaths messengers
And all who threaten us will flee
In terror, dispersed in all directions.

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53. In the past I ignored your words,

But now I have seen this horror,
And so I take you as my refuge:
Swiftly banish all my fears, I pray!
54. For if, alarmed by common ailments,
I must follow the doctors sage advice,
How much more so when perpetually
Afflicted by desire and other faults.
55. If one of these alone brings ruin
To all who dwell within the world,
And no other cure to heal them
Is found anywhere at all,
56. Then the intention not to follow
The advice of the omniscient physician,
Whose words banish ills of every kind,
Is utter madness, worthy of contempt.
57. If I need to take special care when poised
Above a common drop of some small height,
Then how much more so to avoid the one
Of deep duration that falls a thousand miles?
58. It makes no sense to relax and think:
Today, at least, I shall not die,
For it is certain that a time will come
When my life will cease to be.
59. Who can offer me reassurance?
How can I be sure I need not fear?
If there is no doubt that I will die,
Then how can I remain at ease?
60. Of my experiences from the past,
Whats left for me? What now remains?
Yet by clinging to them obsessively,
I have disobeyed my teachers words.
61. Just as I must eventually forsake this life,
So too must I take leave of relatives and friends.
When I must go alone on deaths uncertain journey,
What concern to me are all these enemies and allies?

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62. How can I free myself from non-virtue,

The source from which sufferings arise?
At all times of the day and night,
This should be my one concern.
63. Whatever wrongs I have committed,
In my ignorance and blindness
Whether actions plainly negative
Or deeds proscribed by vows,
64. Before the buddhas, I join my palms together,
And, terrified by the awful sufferings to come,
Prostrate myself upon the ground over and again,
Confessing all my harmful deeds, each and every one.
65. I call upon you, the guides of all the world,
To accept me, and the harms that I have done.
And these actions, since they are unwholesome,
I promise, from now on, I shall never do again.
| Translated by Adam Pearcey, Rigpa Translations, 2007.

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Bodhicaryvatra
An Introduction to the Bodhisattvas Way of Life
Chapter III Fully Adopting Bodhicitta
by ntideva
1. Joyfully I celebrate all the acts of virtue
That ease the pains of the lower realms,
And rejoice as well when those who suffer
Find themselves in states of happiness.
2. I rejoice in the gathering of virtue
That is the cause of awakening,
And celebrate the definite liberation
Of beings from sasras pain.
3. I rejoice in the awakening of the buddhas,
And the bhmis gained by bodhisattvas.
4. Gladly I rejoice in the infinite sea of virtue,
Which is the noble intention of bodhicitta,
Wishing to secure the happiness of beings,
And acting in ways that bring benefit to all.
5. Now I join my hands and pray
To you, the buddhas of all quarters:
Shine the lamp of Dharma upon us,
As we suffer in confusions darkness!
6. With my palms clasped at my heart,
I urge all buddhas longing for nirvana:
Do not leave us blind and all alone,
But remain with us for countless ages!
7. Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.

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8. For all the beings ailing in the world,

Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.
9. Bringing down a shower of food and drink,
May I dispel the pains of thirst and hunger,
And in those times of scarcity and famine,
May I myself appear as food and drink.
10. For all beings who are destitute and poor,
May I be a treasure, unending in supply,
A source of all that they might call for,
Accessible always and close by.
11. My own body and all that I possess,
My past, present and future virtues
I dedicate them all, withholding nothing,
To bring about the benefit of beings.
12. By letting go of all I shall attain nirvana,
The transcendence of misery I seek,
Since everything must finally be abandoned,
It would be best if I gave it all away.
13. This body of mine I have now given up,
Entirely for the pleasure of all who live.
Let them kill it, beat it and abuse it,
Forever doing with it as they please.
14. And if they treat it like a toy,
Or an object of ridicule and jest,
When I have given it away,
Why should I then become upset?
15. Let them do to me as they please,
Whatever does not harm them;
And when anyone should think of me,
May that only serve them well.
16. If the sight of me inspires in others
Thoughts of anger or devotion,
May such states of mind be causes
For eternally fulfilling their desires.

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17. May those who insult me to my face,

Or cause me harm in any other way,
Even those who disparage me in secret,
Have the good fortune to awaken.
18. May I be a guard for those without one,
A guide for all who journey on the road,
May I become a boat, a raft or bridge,
For all who wish to cross the water.
19. May I be an isle for those desiring landfall,
And a lamp for those who wish for light,
May I be a bed for those who need to rest,
And a servant for all who live in need.
20. May I become a wishing jewel, a magic vase,
A powerful mantra and a medicine of wonder.
May I be a tree of miracles granting every wish,
And a cow of plenty sustaining all the world.
21. Like the earth and other great elements,
And like space itself, may I remain forever,
To support the lives of boundless beings,
By providing all that they might need.
22. Just so, in all the realms of beings,
As far as space itself pervades,
May I be a source of all that life requires,
Until beings pass beyond sasras pain.
23. Just as the sugatas of former ages,
Aroused bodhichitta and then, in stages,
Trained themselves in skilful practice,
On the genuine path of the bodhisattvas,
24. Like them, I take this sacred vow:
To arouse bodhichitta here and now,
And train myself for others good,
Gradually, as a bodhisattva should.
25. Like this, all those whose minds are clear,
And who adopt bodhichitta with inspiration,
Will, to ensure that it grows thereafter,
Praise it highly in the following way:

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26. Now my life has great significance,

At birth I found this human existence,
And now Im born into the buddhas line,
As a son or daughter of the noble kind.
27. From this day on, come what may,
Ill act only in an appropriate way,
And never shall I bring disgrace
Upon this flawless, noble race.
28. For like a beggar, poor and blind,
Who, by chance, a jewel might find,
In heaps of filthy dirt and litter,
In my mind is now born bodhicitta.
29. This is the perfect nectar of immortality,
Through which the Lord of Death is overcome.
It is an inexhaustible treasury of wealth,
To dispel the poverty of all who live.
30. It is the very best of medicines
That heals the sickness of the world,
And the tree that shelters all who wander
Wearily along the pathways of existence.
31. It is the universal bridge to freedom,
Leading us all from the lower realms,
And it is a rising moon within the mind,
To cool the passions of all living beings.
32. It is the mighty sun whose light dispels
The darkness of ignorance in our minds.
And it is the very purest form of butter
Churned from the milk of sacred Dharma.
33. For beings travelling lifes pathways,
And seeking to taste its greatest joys,
This will satisfy their eternal wanderings,
By granting them the highest form of bliss.
34. Now with buddhas as my witness,
I invite all beings to lasting happiness,
And, before that, to ordinary joys:
May gods, asuras and others rejoice!

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| Translated by Adam Pearcey, Rigpa Translations, 2007.

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56

Bodhicaryvatra: Teaching Methods & Overview

by Alak Zenkar Rinpoche
The Bodhicaryvatra in East Tibet (Kham)
In Kham, Eastern Tibet, the followers of all four schoolsSakya, Gelug, Kagy and
Nyingmastudied the Bodhicaryvatra, this classic text of the great bodhisattva
ntideva, in which the teachings on the way of the bodhisattva are compiled and
explained. In fact, especially in Kham, this text was so popular and so widely taught
that it became as widespread, it is said, as the very stones and earthand this was
particularly true during the time of Dza Patrul Rinpoche.
If we take the example of the Sakya School, in the most important teaching centre of
Kham, which was the incomparable Dzongsar shedra, and also in npo Gar, the
residence of nt Khyenrab, and in other places, the teaching of the
Bodhicaryvatra was extremely popular. These Sakya teachers relied especially
upon the interlinear commentary (chendrel) of Khenpo Shenga, and then added to
that the special oral teachings of Dza Patrul Rinpoche.
In the great Kagy monasteries too, such as Palpung, they also followed Patrul
Rinpoches tradition.
Then, if we consider the Gelug monasteries, one of the main Gelug centres in Kham
was Dza Sershul Gn, where all the genuine traditions of stra and mantra were
taught, and of the four great debate manuals (yikcha), they followed that of Sera Je.
They too would follow Patrul Rinpoches tradition when teaching the
Bodhicaryvatra.
In Minyak there was one very famous scholar known as Minyak Khenpo Kunzang
Snam, who wrote a great commentary on the Bodhicaryvatra. (In Derge they call
this the H commentary, but the only reason for this seems to be that when they
carved the woodblocks to print it, they wrote a H on them. There doesnt seem to
be any other reason!) In this commentary, the first eight chapters follow Dza Patrul
Rinpoches approach exactly, but the ninth chapter follows the Gelug approach,
because Kunzang Snam was connected with this Dza Sershul monastery, and so he
was told by Patrul Rinpoche that he should write this part according to his own
tradition, and especially that he should follow the commentary of Gyaltsab Darma
Rinchen (known as the Dar ik). So this chapter is a little different from the
Nyingma commentaries and follows more of a purely Sarma approach, but all the
other chapters follow Patrul Rinpoches own teaching tradition very strictly.
The tradition of teaching the Bodhicaryvatra was incredibly widespread
throughout Kham. To give an example, consider the case of nt Khyenrab, who,
after the great Khenpo Shenga, was the most important khenpo at Dzongsar. In most
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shedras, they would teach the thirteen great texts one after another from one class to
the next, but nt Khyenrab would teach the Bodhicaryvatra all the time
throughout the whole year, summer and winterand whenever he finished the text,
in that same session he would go back and start again at the beginning of the text. In
fact, it is said that he taught the Bodhicaryvatra continually throughout his entire
life.
In Minyak, the main tradition for teaching the Bodhicaryvatra was to follow the
commentary of Khenpo Kunpal. Sometimes they would also use the commentary of
Gyalse Tokme Zangpo, which is of just the right length, neither too elaborate nor too
brief.

Patrul Rinpoches Tradition

Patrul Rinpoches tradition, of course, includes a thorough commentary on the text,
as you find in the commentary of Khenpo Kunpal. But it is not just an explanation of
the words of the text; the main characteristic of his approach was to teach the text in
the manner of a pith instruction, by relating it to experience.
According to this approach, the meaning of the entire text from beginning to end can
be summarized in the famous four line prayer:
O precious, sublime bodhicitta:
May it arise in those in whom it has not arisen;
May it never decline where it has arisen;
May it go on increasing further and further!
The whole text can be summarized entirely and without error in these four lines. So
the meaning of the text is basically bodhicittato cause bodhichittta (both relative
and absolute) to arise where it has not arisen, to prevent it from declining where it
has arisen, and to cause it to go on increasing further and further. Then there is the
dedication of whatever merits have been gained. So the ten chapters of the
Bodhicaryvatra can be grouped into four parts.
There are three chapters for causing relative and absolute bodhicitta to
arise where they have not arisen. Firstly there is the chapter on the
benefits of bodhicitta to inspire us, secondly there is the chapter on the
confession of negative actions, which are not conducive to arousing
bodhicitta, and thirdly, there is the chapter on fully taking hold of, or
adopting, bodhicitta.
Then there are three chapters which prevent bodhicitta from declining
where it has arisen. There is the chapter on carefulness, which is a
meticulous concern in carrying out positive actions and avoiding negative
ones. Then there is the chapter on vigilance, which means continually
keeping watch over the state of our minds. Then there is the chapter on
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patience.
Then there are three chapters for increasing bodhicitta further and
further: diligence, meditative concentration and wisdom.
Finally, there is the chapter on dedication, dedicating for the sake of others
the benefits of increasing bodhicitta in this way.
This way of including the ten chapters within these four points is the tradition of
Patrul Rinpoche.
bodhicitta is extremely important. There is no way we can attain buddhahood if we
lack the means of great compassion. So the special unique feature of the Mahayana is
the mind of bodhicitta, which is the union of love and compassion. Generally we
define bodhicitta as:
For the sake of others, longing to attain complete enlightenment.
This is bodhicitta with its two aspects.
For the first aspect, the objects of focus are all sentient beings, and the attitude is one
of compassion, which is the wish that they might be free of suffering, and love, or the
wish that they have happiness.
In the second aspect the object of focus is complete enlightenment.
We can illustrate this further. The focus is on all sentient beings, but when we have
all sentient beings as our focus, what do we do? We focus on all beings and say to
ourselves: I will ensure that you are freed from suffering and its causes, and that
you have happiness and its causes, and that you all reach the precious level of
enlightenment. This is bodhicitta complete with the two aspects: the aspect of
focusing on sentient beings with altruism, and the aspect of focusing on perfect
enlightenment with wisdom.
This is the general definition of bodhicitta, especially relative bodhicitta. This is what
we cultivate when we meditate on equalizing ourselves and others, exchanging
ourselves and others, and considering others as more important than ourselves. The
crucial point here is that all sentient beings have been continuously circling in
samsara throughout beginningless time as a result of our self-cherishing. So when
we arouse bodhicitta we need to reverse completely our usual pattern of thinking,
and the way that we can bring about such a radical shift is by slowly transforming
our self-cherishing into an attitude of cherishing others. This is like the life-pillar of
bodhicitta.
In order to eradicate our self-cherishing we will also need to generate the wisdom of
selflessness. This wisdom is extremely important. Of course, usually we talk about
the importance of the wisdom of realizing emptiness. First of all, we need to study,
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reflect and meditate on selflessness and then arrive at some certainty about it. Then
we bring this certainty to mind again and again, so that the wisdom which realizes
selflessness arises. Through this, our usual way of thinking, which is based on the
view of self, and on the strong notion of self and other, will gradually grow
weaker.
At the same time as this ego-centric view loses strength, we will appreciate more
and more that if we really want to attain enlightenment, we cannot do so without
the support of all sentient beings. We will arrive at a genuine and uncontrived
realization of the extraordinary importance of all sentient beings. Quite naturally, we
will begin to cherish others just as we currently cherish ourselves. When this
happens, as soon as we see others sufferingeither undergoing blatant suffering or
gathering the causes for future sufferingwe will feel unbearable compassion in our
minds. When we feel this compassion, and recognize their suffering, we wont
simply feel a passive wish that they might be freed from suffering; we will feel a
deep urge to do whatever we can to free them from their pains, and we will long to
take upon ourselves the task of bringing about their welfare.
When we arouse this kind of bodhicitta and grow more and more familiar with it,
the wisdom which realizes selflessness and the great compassion focused on others
work together and combine as the union of skilful means and wisdom. This is what it
means in the texts when it says:
Emptiness of which compassion is the very essence
Is only for those who want enlightenment.
The dawning of this kind of bodhicitta, which is the union of emptiness and
compassion, is also the dawning of absolute bodhicitta. After this has arisen,
whenever we practise the bodhisattvas actionsthe trainings in generosity,
discipline, patience, diligence, meditation and wisdomit will cause this bodhicitta
that is the union of emptiness and compassion to increase further and further. In
other words, our actions will enhance our bodhicitta. Then eventually we will reach
complete and perfect enlightenment.
In this, as we have said, the Bodhicaryvatra is extremely important, because if we
are seeking enlightenment we will need to cultivate the inseparable union of the
wisdom which realizes selflessness and great compassion. The way that we put this
inseparable unity of wisdom and compassion into practice is through generosity,
discipline, patience, diligence, meditation and wisdom. So all the necessary teachings
are included here, completely, without error, and all written in an incredibly
practical way, so that if we look into the text, each and every word can readily be
applied to ourselves. If we really examine each word of the text, using the four
principles of reasoning , we can see that everything it says is completely true.
Since the Bodhicaryvatra includes all these crucial points of the teachings it is
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extremely important. We say that bodhicitta is the single path followed by all the
buddhas of the three timesthe path which was taken by all the buddhas of the past
and which will be followed by all the buddhas of the future, the essence of the
practice of all the buddhas of the present, and the ground of the path of the
mahyna. If we want to arouse bodhicitta, then we can rely on this text just as
blind people might rely on a guide in order to walk along a particular path. Just like
that, the Bodhicaryvatra is incredibly important for us.
The text clearly explains all the points of the practices of generosity, discipline,
patience, diligence, meditation and wisdom. Of these, the chapter on patience is
especially important. It clearly describes the reason for practising patience, the
objects of patience, the actual practice itself, the benefits of patience, and the dangers
of not practising patience and of being angry, and so on. It is incredibly clear and
extremely crucial. Then the chapter on meditation explains very clearly and
elaborately the practices for cultivating precious bodhicitta which I mentioned
earlier, equalizing and exchanging ourselves and others.
The wisdom chapter is all about establishing the truth of selflessness: the selflessness
of the individual and the selflessness of phenomena. When this is taught in terms of
philosophy, the views of non-buddhist schools are presented and then refuted, and
then the tenets of the four main schools of buddhist philosophy are presented and
the faults of the lower views are pointed out from the perspective of the higher
schools. In particular, the text describes how the view of selflessness is established
from the perspective of the Prsangika Mdhyamika, and how it is cultivated in
meditation and so on. This is extremely important.
Whenever we do any practice, it is crucial that we apply the three noble principles. If
these three principles are present then that is sufficient for attaining enlightenment,
but without them, there is no way we can become enlightened. In the beginning we
need to apply the noble principle of bodhicitta, in the middle, the main part has to be
free from conceptual reference, and at the end, we must dedicate the merit. So in the
tenth chapter we dedicate our merits, not only so that they do not go to waste, but so
that they increase further and further. As it is said:
Just as a drop of water that falls into the great ocean
Will never disappear until the ocean itself runs dry,
Merit totally dedicated to enlightenment
Will never disappear until enlightenment is reached.
So dedication of merit is of crucial importance, and the tenth chapter shows how to
dedicate and how to make prayers of aspiration.
Altogether the text shows the entire path to the achievement of buddhahood clearly
and without error, so it is extremely importantperhaps, you could say, the most
important of all.
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Experiential Instruction (Nyam Tri)

If the text is taken as an experiential instruction, then when it explains the benefits
of bodhicitta, we dont leave the explanation as something written in the book, but
really apply it to ourselves. First of all, in order to arouse bodhicitta we need to have
the necessary support or basis on which to do sothe physical support and the
mental support. The physical support is what we usually refer to as the precious
human body complete with the eighteen freedoms and advantages, which is shown,
by means of cause, examples and numerical comparisons, to be difficult to obtain.
This is something we need to contemplate and meditate on again and again. It is
only a single verse in the text, but we must meditate on it repeatedly.
Then there is the mental support, which is the basis within the mind that is necessary
in order for us to arouse bodhicitta:
Like a flash of lightning on a dark and cloudy night,
Which sheds its brilliant light for just an instant,
Every now and then, through the buddhas power,
A mind of virtue occurs briefly to people of the world.
We have found the right kind of physical support, and sometimes we do feel
compassion, but we need to recognize how amazingly beneficial this is and how rare
it is for such things to occur.
Then, when it comes to the benefits of bodhicitta, there is the explanation of the
change in name and status, and the explanation by means of examples. Through
studying these benefits, we come to be inspired, and think to ourselves, If I have not
cultivated this bodhicitta, which has all these wonderful qualities and advantages, I
must do so!
If we want to cultivate bodhicitta, we need to know the different types of bodhicitta.
So the text explains bodhicitta in aspiration and in action, by saying:
Understand that, briefly stated,
Bodhicitta has two aspects:
The mind aspiring to awaken,
And bodhicitta thats enacted.
Then the text explains the specific benefits of the bodhicitta in aspiration and then
the specific benefits of the bodhicitta in action.
After reading this, you think to yourself, How wonderful it is that I have read this
first chapter of the Bodhicaryvatra. bodhicitta has such incredible benefits! From
now on, I will check my mind every instant to see whether or not bodhicitta has
arisen. This is how to inspire and encourage ourselves.
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When we have developed this inspiration, we consider how all sentient beings
throughout beginningless time, up until the present, face many obstacles to the
practice of Dharmaouter obstacles, inner obstacles and secret obstacles. Where do
these obstacles really come from? They come about because of all the actions that we
have accumulated in the past, our negative harmful acts and all our destructive
emotions. We need to acknowledge and confess these actions. It wouldnt be right if
we failed to do so. So then the text explains the confession of negative actions, which
are incompatible with arousing bodhicitta.
This chapter on confession begins with offering. This includes offerings of things
that we possess and things that are not owned by anyone, as well as the offering of
our own body, and mentally created or imagined offerings. Then there is the offering
of prostration and homage. This is all part of the seven-branch offering. Then there is
refuge.
In the practice of confession itself, we need to ensure that all four powers are
present: the power of support, power of regret, power of resolve and power of action
as an antidote.
Having confessed the negative harmful actions which are incompatible with
bodhicitta, we come to the chapter on fully taking hold of bodhicitta itself. This
includes taking the vows of the bodhicitta of aspiration and action. Before this, there
are the branches of rejoicing, requesting the buddhas to turn the wheel of Dharma,
requesting the buddhas to remain, and the dedication in which we dedicate our body,
possessions and merits to others. Then, when all the incompatible factors have been
confessed and purified and the more conducive positive factors have been assembled
through the seven branches, we come to the actual generation of bodhicitta and the
taking of the bodhisattva vow.
When we have taken the bodhisattva vow, we say to ourselves, From now on, I
have entered the ranks of the bodhisattvas! And then we make a promise or a
commitment to all sentient beings, saying: From now on, I will devote myself
entirely to being of service to you and to benefitting you all! Having done this, we
encourage all others to rejoice in what we have done. This is what it means to take
hold of bodhicitta.
It wont be sufficient to do this just once or twice, because our minds have grown
thoroughly habituated to negative patterns throughout beginningless time. So it is
extremely important that we keep constant watch over our minds. At all times and
in all situations, we need to practise carefulness and to be meticulous about what we
do and what we avoid. We need to make sure that we carry out the positive actions
that are to be adopted and that we shun all negative actions that are to be avoided.
That is covered in the chapter on carefulness or conscientiousness.
If we are not constantly vigilant and watchful, we might incur some fault without
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even realizing it. Our minds cannot stay still even for a moment; they are always
thinking of all sorts of thingspositive, negative and neutral. So unless we are
extremely careful, even if we are not doing anything negative with our body or
speech, we might still do something negative with our minds. That is why we need
to exercise mindfulness and vigilance, as explained in the chapter on vigilance.
At all times, therefore, we must be careful about what we do, and we must keep
guard over our minds.
We never want to suffer, but still we experience suffering. Whenever we suffer, we
find it difficult to bear. We face all kinds of harm from hostile forces in the outer
world and from other beings. We are harmed by sentient beings, and we are harmed
by illness and harmful influences, and secret obstacles and so on. So what do we do
when we face these harms and difficulties? We could get upset or respond with
anger. In these situations, we can reflect, and by doing so we will see the need to
cultivate the patience of putting things in the right perspective. If we cant put this
kind of patience into practicethe patience of making light of what causes us harm
by putting it into perspectivethen we are going to face lots of disturbances, and lots
of obstacles. In order to avoid being harmed by such obstacles, we need to don the
armour of patience. If we do this, we will be able to remain completely unperturbed.
Whenever we are harmed by others, by enemies or illness or harmful influences, we
can recognize that this is simply the result of our own past actions. We might not
think that something is our fault, and we might not even be to blame in the
immediate situation, but if we consider all the lives we have had in samsara
throughout beginningless time, then we can see that at some time or another we
have definitely harmed those who are harming us now. This means that the harms
we face now are part of our karmic debt.
We can also consider that without enemies we would not be able to practise
patience, because there would be no objects to cultivate patience towards. So the
person harming me is actually helping me! If we think like this again and again, we
will no longer feel any anger towards our enemies or those who harm us. After a
while, we wont feel any aversion towards enemies or attachment towards our
friends, and we will start to develop equanimity. Finally, we will recognize the
kindness of those who harm us, and by remembering their kindness, we will feel a
sense of joy and compassion. When this happens, our patience will grow stronger
and stronger and we will no longer be harmed at all. What might have harmed us in
the past will no longer have any effect on us at all. Our patience will be like
impenetrable armour. When there is no longer anything that can harm us and our
minds are completely unperturbed, as immovable as Mount Meru, we feel
tremendous courage.
When we have developed this courage, then whenever we face negative situations
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we wont respond with anger, because we will have some form of the pramit of
patience. Nevertheless, whenever we meet attractive objects (pleasant sights, sounds,
smells, tastes or textures) or attractive people, we might become distracted, and this
would become an obstacle to our attaining enlightenment.
Sometimes we might also experience laziness. We might think, The Dharma is so
difficult. I will never be able to practise it. This is the laziness of selfdiscouragement. Then again, sometimes we might start all kinds of meaningless
projects, thinking they are important, and put our energy into them. This might look
like diligence, but it is really a form of laziness, the laziness of being attracted to
negative behaviour. For example, while we are supposed to be studying, reflecting
and meditating, we might get distracted and think that we should devote our time to
learning something else, like painting, or writing, or something like that. When this
happens, we are no longer diligent in reciting prayers or practising meditation.
The laziness of self-discouragement occurs when, for example, we think, Oh, these
bodhisattva activities are only for special beings. I am just an ordinary person. How
could I ever manage to do such things! With this, we only discourage ourselves.
Then there is also the laziness of inactivity, which is to think, I wont do this today.
Ill take a break today and do this tomorrow. Then when the next day comes, we
think, I wont do this today after all. But I will definitely do it tomorrow. This
constant procrastination is also a form of laziness. The antidote to these different
kinds of laziness is diligence, which is defined as taking delight in what is
wholesome. It is a heartfelt delight or enthusiasm for all the virtues of body, speech
and mind, with which we think, I must practise this!
If we have this kind of diligence then it spurs us on and encourages us, and we are
able to accomplish any task, no matter what it might be.
Even when we have this diligence, we might still find that our minds are not always
stable, calm and still. In particular, whenever we come into contact with attractive
objects, our attention might be swept away by them. This is what we call
distraction. The antidote to this is meditative concentration. This means not being
distracted by outer objects, and our attention being concentrated within and held,
with one-pointed focus, on a particular object. In order to perfect this kind of
meditative concentration, we must first train in amatha. In order to practise virtue
we need a mind that is really workable and pliable, but at first the mind is not really
like this, so in order to make the mind more workable we practise focusing onepointedly on a particular object. Then, whether we are practising amatha with an
object or amatha without an object, the mind will not be distracted by outer objects.
But it is not enough simply to avoid being distracted by outer phenomena; we also
need to ensure that our meditation is free from the faults of dullness, agitation and
lethargy. For this, we need to employ the techniques of the six powers and four
mental engagements, in order to go through the nine ways of resting the mind. Then
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we will be able to practise amatha well.

When we accomplish amatha to some degree, so that our minds are workable, and
we can direct them and focus them as we wish, then we can practise the union of
amatha and vipayan, or alternate between amatha and vipayan. We can focus
on the wisdom that realizes selflessness, and practise by alternating resting (or
settling) meditation and analytical meditation. At first we establish selflessness by
means of analysis, then when we arrive at some certainty about it, we gain the
wisdom of vipayan, and when we settle and focus the mind upon the basis of this
wisdom of vipayan, that is settling meditation. By practising these two, one after
another, we can arrive at the union of amatha and vipayan. Through this, it is
said, we will progress step by step and reach the various paths and stages.
| Translated by Adam Pearcey, Rigpa Translations, 2008, from an audio recording. Many thanks to Alak
Zenkar Rinpoche for granting permission to make this available.

This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License.
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