Human transcription — may contain minor errors.
1
Engaging in the Behavior of the Bodhisattvas1
Bodhisattvacaryāvatāra
by Śāntideva
translated by Ilia Durovic-
The Meaning of the title2
In Sanskrit: Bodhisattvacaryāvatāra In Tibetan: Byang chub sems dpa'i spyod pa la 'jug pa -
The hommage of the translator
I prostrate to all the Buddhas and Bodhisattvas. -
The meaning of the treatise 3.1 The deeds of engaging in the explanation of the stages of the Mahāyāna Path 3.1.1 Statement of hommage 3.1.1.1 Purpose 3.1.1.2 Brief purpose
1. 3 Prostrating respectfully4 to the Sugatas, having the Dharmakāya5, [their] scions and so forth,
1 I have relied on the following commentaries of the Bodhisattvacaryāvatāra for this translation:
1. Prajñakaramati (950-1030): "A Commentary on the Difficulties of "Engaging in the Behavior of
Enlightenment"" (Sk. Bodhicāryavatārapañcika"), Bstan 'gyur dpe sdur ma , Vol. 61, pp. 1049-1685,
Beijing, Cshina, 2000
2. Thogme sangpo [Thog med bzang po] (1295-1369): "An Ocean of well-explained commentaries
on "Engaging in the Behavior of the Bodhisattvas"", (Tb. Byang chub sems pa'i spyod pa la 'jug pa'i
'grel pa legs par bshad pa'i rgya mtsho), Central Institute of Tibetan Studies, Varanasi, India, 2005
3. Gyeltsab je [Rgyal tshab dar ma rin chen] (1364-1432): "The Gateway of the Scions of the
Conquerors: an explanation of "Engaging in the Behavior of the Bodhisattvas"", The Corporate
Body of the Buddha Educational Foundation, Taiwan, 2001Prajñakaramati’s commentary is by far the richest and the most profound, but it relies unfortunately on a Sanskrit recension of the Bodhisattvacaryāvatāra which was not translated in Tibetan. As a result, there are at times substantial differences between the text Prajñakaramati is commenting and the translation of Ngog Lotsawa Loden sherab [Blo ldan shes rab] included in the Tengyur by Butön Rinpoche.
Reference to these commentaries will use the following abbreviations followed by the page number:
P: Prajñakaramati
T: Thogme sangpo
G: Gyeltsab je2 The outline is drawn from Gyeltsab je’s commentary, viz. the separate handout. 3 Prajñakaramati asserts that this stanza has a seven-fold meaning (but seems to list only six):
1. Prostration to the Triple Gem, Abbots and so forth who are appropriate for prostration2
As well as to all6 worthy of homage,
I will propound7 briefly8, in keeping with scripture9,
Engaging in the vows10 of the scions of the Sugatas.
3.1.3 Humility and reasons for elaborate composition
3.1.3.1 Humility [since] this is not mainly composed for others
2. Moreover, nothing stated here has not been stated before,
Nor am I learned in composition:
3.1.3.2 The reasons for the elaborate composition of a treatise
Hence, having no thought either for the welfare of others,
I have composed this for the sake of familiarising my own mind11.
3. To enhance, briefly, by these, as well,
The strength of my faith so as to become familiarised with virtue12
and
3.1.3.3 Indicating that there will be benefit also for others of equal fortune
Perchance, should others of equal fortune13 with myself,
Behold these, [they] would become meaningful14.-
3.2 The actual explanation of the stages of the Path 3.2.1 Exhortation to take the essence of this base of leisure and endowment
4. Obtaining such leisure and endowment is extremely difficult, If it is of no benefit in Establishing the goal of beings, How will I obtain such a paramount15 one later on?3.2.2 Explanation of how to take this essence 3.2.2.1 A general presentation 3.2.2.2 Explaining the specific meaning 3.2.2.2.1 Thinking of the benefit of meditating on Bodhicitta 3.2.2.2.1.1 Explaining the chapters’ treatise
2. Stating the topic 3. The purpose 4. Indicating a commentary on those 5. Abandoning composing creatively 6. Abandoning the fault of repetition4 P, p. 1050: refers to the characteristics of the object of prostration. 5 P: the Triple Gem. 6 P: Spiritual Friends. 7 P: the topic 8 P: precludes repetition or verbosity. 9 P: precludes creativity, Śāntideva is merely the transmitter of a lineage traced back to Buddha. 10 P: the topic of this work. 11 T, p.5: “familiarise with Bodhicitta” 12 T, p.5: “i.e. Bodhicitta” 13 G, p.9: “i.e. Mahayāna beings” 14 G, p.9: “for others” 15 Tb. yang dag 3
3.2.2.2.1.1 The rational instruction to abandon non-virtue and establish virtue
5. Just as within the clouds of a pitch-black night
In an instant, a bolt of lightning illuminates intensely
Likewise, by the might16 of the Buddha, on the vast ways,
The intelligence [of] merit arises occasionally17 in the mundane.
6. Hence, virtue is perpetually weak;3.2.2.2.1.1.2 Thinking extensively about the benefits of Bodhicitta 3.2.2.2.1.1.2.1 Explanation of the benefits of Bodhicitta 3.2.2.2.1.1.2.1.1 It can can overcome all sins and establish all virtues 3.2.2.2.1.1.2.1.1.1 It overcomes great sin
Sin, is unbearably18 powerful:
Apart from the Mind of Full Enlightenment,
Which other virtue will abase19 it?3.2.2.2.1.1.2.1.1.2 It can establish supreme bliss
7. The Munīndras, engaging in intense contemplation, during many
eons,
Beheld just this as beneficial.
Thereby, the immeasurable assembly of beings,
Easily attain supreme bliss.3.2.2.2.1.1.2.1.1.3 It can establish whatever object one wishes for
8. Wishing to overcome the abundant20 suffering of existence21,
Wishing to dispel the unhappiness of sentient beings22 and
Wishing to enjoy abundant bliss23,
One will never forsake Bodhicitta.3.2.2.2.1.1.2.1.2 One obtains a special name and meaning
9. Having generated Bodhicitta, in an instant
Wretches bound in the gaol of cyclic existence
Will be called "Scions of the Sugatas" and
Mundane deities, humans and so forth will prostrate to them.3.2.2.2.1.1.2.1.3.1 The example of the lower transmuting into the supreme
10. Akin to the supreme elixir24 transmuting into gold,16 HH the Dalai Lama glosses this as the “activities” (Tb. ‘phrin las) 17 Tb. Thang ‘ga’. HH the Dalai Lama has suggested to emend this to Tb. theng in his teachings on
Bodhisattvacaryāvatāra. 18 Tb. mi bzad pa 19 Tb. zil gyis gnon pa 20 Tb. brgya phrag, literally “hundred”. 21 T, p.9: this refers to one’s own suffering 22 T, p.9: this refers to the suffering of others. 23 T, p.9: this refers to both one’s own happiness and that of others. 4
Bodhicitta, upon assuming this filthy body,
Transmutes it into the Body of a Conqueror of immeasurable
value,
Hence, uphold "Bodhicitta" firmly! 3.2.2.2.1.1.2.1.3.2 The example of being rare and precious
11. Since, when it was thoroughly investigated
By the sole leader of beings' measureless mind25, it was precious,
Those wishing to remove themselves from the abode of migrators
Must uphold26 firmly precious Bodhicitta.
3.2.2.2.1.1.2.1.3.3 The example of inexhaustible fruit and increase
12. All other virtues, like the plantain27,
Will cease after giving rise to [their] effect,
The tree of Bodhicitta, in addition to being permanent,
Will flourish inexhaustibly after bearing fruit28.
3.2.2.2.1.1.2.1.3.4 The example of being able to protect from great fear
13. Even should one have committed unbearable sins,
Just as through relying on a hero,
Through relying on that, one will be freed in a breath29.
Why don't the heedful rely on it?
3.2.2.2.1.1.2.1.3.5 The example of overcoming easily sin
14. Just as the blaze at the end of time,
It definitely incinerates instantaneously great sins.
3.2.2.2.1.1.2.1.3.6 The mode of teaching the advantages from Sūtra
Both30 its immeasurable benefits
Are explained by Mañjunātha to Sudhana31.
3.2.2.2.1.1.2.2 Identifying the nature of Bodhicitta.
3.2.2.2.1.1.2.2.1 The subdivisions of its nature
24 Tb. gser 'gyur rtsi. The Philosophical Stone of the medieval alchemists.
25 i.e. the omniscient mind of the Buddha.
26 Emending zungs to zung in keeping with Bstan 'gyur dpe bsdur ma 61:952.17
27 Plantain and banana trees are related: their trunk is composed of the accretion of a large number of rigid
leaves which, while giving the impression of solidity, is quite insubstantial and can easily be cut with a
machete.
28 Sanskrit and Tibetan use the same term for "fruit" and "effect", since a fruit is one of the most visible long-
term effects of a cause in an agrarian society.
29 Tb. yud kyis. In Classical Tibetan, yud is the interval of time to inhale and exhale..
30 According to Gyeltsap je, this refers to its benefits and it praises (op. cit. p. 20)
31 G, p. 21 quotes the beginning of the extensive passage in the Avataṃsaka Sūtra praising Bodhicitta:
Child of the Lineage, Bodhicitta is the akin to the seed of all Buddhadharma. It is akin to field,
inasmuch as induces the white dharmas of all migrators to flourish . . .
Bka' 'gyur spe bsdur ma 38: 686.10ss5
15. In brief, this Bodhicitta
Is to be understood as having two aspects32:
The mind aspiring for Enlightnment and
Actual engaging [in the behavior leading to] Enlightenment.
3.2.2.2.1.1.2.2.2 Explaining these subdivisions by examples
16. Just as one understands the difference
Between desiring to go and going,
Likewise, scholars should understand,
In sequence, the difference between these two.
3.2.2.2.1.1.2.2.3 Explaining the the differences in the benefits of Aspiring and Engaging
Bodhicitta
3.2.2.2.1.1.2.2.3.1 The benefits of Aspiring Bodhicitta
17. From the mind of Aspiring Bodhicitta
Great results will arise even within cyclic existence,
Likewise Engaging Bodhicitta
Will not give rise to an interruption of merit.
3.2.2.2.1.1.2.2.3.2 The benefits of Engaging Bodhicitta
18. Having apprehended that, for the sake of
The utter deliverance of infinite realms of sentient beings,
Within [and] with a mind which never turns away33,
In whomseover adopts that mind immaculately34,4 19. Thereafter, whether sleeping or Being heedless, uninterrupted, variegated And powerful35 merit, akin to space, Will arise36.
32 G, p. 21-22:
The subject, the Generation of the Mind of Supreme Enlightenment (in brief, from the standpoint of
nature), is to be known as having two aspects, because these are:
a. the Generation of the Aspiring Mind focused on Enlightenment and
b. the Generation of the Engaging mind focused on Enlightnement.
The definition of the Generation of the Mahayāna Mind is:
A mind which is similar to a wish striving for Full and Utter Enlightenment for the sake
of others.
If these are divided in terms of nature, we have both Aspiring and Engaging Bodhicitta, from the
standpoint of association, we have the twenty-two [subdivisions] and from the standpoint of
boundaries, we have the four [subdivisions]: belief, the pure supreme thought and so forth.
33 Tb. mi ldog pa
34 Tb. yang dag par
35 Tb. shugs
36 G p. 26:6
3.2.2.2.1.1.2.3 The reason for which those benefits arise from it 3.2.2.2.1.1.2.3.1 Scriptural necessity
20. This was stated with reasons37 and so forth38
By the One Gone Thus
In the "Sūtra requested by Subahu"39
For the sake of sentient beings of lower belief40.
3.2.2.2.1.1.2.3.2 Logical proof.
3.2.2.2.1.1.2.3.2.1 Arguments for obtaining benefits from Aspiring
Bodhicitta
3.2.2.2.1.1.2.3.2.1.1 Greater benefit since the activities
establishing virtue are infinite
21. If one who has thought:
"I will dispel merely the headache of sentient beings"
Has a beneficial thought and
Immeasurable merit,
22. What need is there to say [this for one]
Wishing to dispel
The immeasurable unhappiness of each sentient being and
Wishing to establish each one, as well, in immeasurable qualities.
3.2.2.2.1.1.2.3.2.1.2 Therefore, there is no other superior
beneficial mind
23. Do fathers or even mothers have it?
Who has such a beneficial mind?
Do even gods and Ghandarvas?
Does even Brahma have it?
3.2.2.2.1.1.2.3.2.1.3 Sentient beings do not even generate such
a beneficial mind for their own sake
24. If, formerly, those very sentient beings,
Did not even dream
Of such a mind for their own sake,
How could it arise for the sake of another.
Whereas Aspiring Bodhicitta ceases upon the mere striving for its object, Engaging Bodhicitta, is
exhausted through the establishment of the completed causes of Enlightenment.37 Sk. upapatti, Tb. ‘thad pa 38 Gyeltsab je indicates that “and so forth” refers to various lines of reasoning. 39 The famous Subāhuparipṛcchāsūtra, unfortunately as yet untranslated in English, which is in the process
of being translated by the “84,000 Translation Team”. 40 G, p. 27:
For whose sake? For the sake of some Hearers of uncertain lineage i.e. sentient beings of lower
belief striving for the Enlightenment of Hearers, whose minds have turned away from the
Mahāyāna and are terrified by the accumulation of vast stocks of merit. It was uttered for the
sake of setting [them] in the Mahāyāna after rejecting lower beliefs.7