on
Volume One
Version: July 2004
Śāntideva’s Bodhisattva-caryāvatāra
according to the tradition of Paltrül Rinpoche
With Oral Explanations by
Volume One
Compiled and translated by Andreas Kretschmar
Copyright © Andreas Kretschmar 2003. All rights reserved.
The translations and commentaries of the Bodhisattva-caryāvatāra are made available online as a gift of dharma. They are being offered with the intent that anyone may download them, print them out, read and study them, share them with friends, and even copy and redistribute the files privately. Still, the following must be observed:
The translator is happy to receive corrections and revisions from other translators, editors and readers. Up-to-date editions of these texts will be placed every six months or so at:
http://www.tibet.dk/pktc/onlinepubs.htm
http://www.kunpal.com/
Please send corrections and suggestions to Andreas Kretschmar:
kretnet@aol.com
Printed in the Palatino typeface with diacritics by Tony Duff, Tibetan Computer Company.
Acknowledgements
IX Translator’s Introduction
ContentsIn 1998 Dzogchen Khenpo Chöga began teaching Khenpo Kunpal’s commentary on the Bodhisattva-caryāvatāra, carefully explaining all facets of the text. Khenpo Chöga’s in-depth explanations form the basis for this first volume and the ones that will follow.
In addition, Dzongsar Ngari Tulku Rinpoche, Phugkhung Khenpo Sherab Zangpo, Dzogchen Khenpo Rigdzin Tharchin and Dzongsar Khenpo Khyenrab Wangchuk were kind enough to provide their oral commentaries on Khenpo Kunpal’s text. Without the generous help of these eminent Tibetan scholars, it would not have been possible to capture the living explanation lineage on this text. The ‘living explanation lineage’ means the lineage of orally transmitted teachings on written texts.
I want to express my gratitude to Helmut Eimer, Silke Hermann, Rudolf Kaschewsky, Alexander von Rospatt, and Geshe Pema Tsering for their kind help and support and to thank them for the improvements they offered to this work. The translation of the beginning part of the first chapter of Khenpo Kunpal’s commentary was systematically re-worked with Tony Duff.
The English text was edited by Judith S. Amtzis and John Deweese. It was proof-read by Madhu Cannon, Idan Ruebner and Pamela Ann Davis. During the editing process, Judy pointed out various translation mistakes in the Tibetan based on her knowledge of classical Tibetan. John Deweese provided many books which were invaluable for background research on this work. Furthermore, thanks to John’s many questions, Khenpo Chöga was inspired to offer substantial and enriching elaborations on his oral commentary. For helpful suggestions I am indebted to Michael Burroughs, Richard Babcock (Copper), Eva M. Hill, Khenpo Tenzin Norgey, Marit Kretschmar, Tina Lang, Punya Prasad Parajuli and Rodney Yoder.
The entire layout of the book was done by Walter Thomas who also wrote the database software for the dictionary portion of the book. The Palatino typeface for the publication with its diacritical marks was produced by Tony Duff.
Tsoknyi Rinpoche, Khenpo Ape Yönten Zangpo, Kyabje Khenpo Trashi Palden, Khenpo Palden Sherab and Khenpo Namdröl gave invaluable advice on how to study this text. Each described the lineage of the Bodhisattva-caryāvatāra he holds and freely shared his personal insights gained from practicing this text in a traditional manner. My heart-felt thanks go to them for their kindness.
Finally, this entire project would not have been possible without the sponsorship of Marit and Siegfried Kretschmar.
Andreas Kretschmar
Kathmandu, Nepal
Translator’s Introduction
The following translator’s introduction may be of interest to the academic reader who wishes to understand the details of the translation and lineage history of the Bodhisattva-caryāvatāra thoroughly. The introduction by Khenpo Chöga is presented from the viewpoint of a highly trained scholar of the Nyingma tradition and establishes the Bodhisattva-caryāvatāra within the context of the study and practice of Mahāyāna Buddhism. Tsoknyi Rinpoche approaches the Bodhisattva-caryāvatāra from the perspective of a well-known and accomplished meditation master, explaining how to use the text for personal meditation practice.
Khenpo Kunpal’s written commentary on the Bodhisattva-caryāvatāra and Khenpo Chöga’s explanation of the commentary will be most appreciated by serious scholars and practitioners pursuing extensive and in-depth study of this text.
The Bodhisattva-caryāvatāra is without doubt one of the most significant works in Mahāyāna Buddhist literature. Written entirely in verse, the text is a remarkable piece of didactic Sanskrit poetry,1 extolling the bodhisattva ideal and guiding a Buddhist practitioner along the complete Mahāyāna path, culminating in the attainment of enlightenment. The text is generally thought to have been written in the 8th century at the Buddhist university of Nālandā2 by the Indian master and monk Śāntideva. The text soon acquired great popularity, and a rich tradition of commentarial writing on the Bodhisattva-caryāvatāra developed. This, however, ended with the decline of Buddhism in India.
As part of establishing Indian Buddhism in Tibet, an enormous project of translating Buddhist texts was carried out by Tibetan translators assisted by Indian paṇḍitas, yogin-scholars. Of the many texts that were translated into Tibetan, the Bodhisattvacaryāvatāra rapidly gained a prominent position. Many Tibetan explanation lineages3 of the Bodhisattva-caryāvatāra came into existence then and have been preserved in Buddhist monasteries and shedras4 up to the present day. All the main schools of
1 For comments on the poetic quality of the Bodhisattva-caryāvatāra, see The Bodhisattva
caryāvatāra, a new translation, pages xxxviii-xxxix. 2 The Buddhist monastery and university of Nālandā was established by King Śaurāditya, also known as Kumāragupta I (ca. 415-455) and was destroyed by Muslim invaders in 1197. Nālandā University was the most famous institution of Buddhist education in medieval India.
3 bshad brgyud 4 A shedra [bshad grva], literally ‘the section for teaching’, is the section of a monastery devoted to the study of the five major and minor sciences, primarily Buddhist philosophy as taught in
Tibetan Buddhism—Nyingma, Kagyü, Sakya, the Old Kadampa, and the New Kadampa School, also known as the Gelukpa School—maintained their own explanation lineages of this revered text.
This work focuses on the explanation lineage of the Bodhisattva-caryāvatāra according to the Nyingma School as taught by the East Tibetan master Paltrül Rinpoche Orgyen Jigme Chökyi Wangpo5 (1808-1887). Paltrül Rinpoche, one of the greatest Nyingma scholars and practitioners of the 19th century, is reputed to have taught the entire text more than one hundred times during his life. Although he was a prolific writer, he left us no written commentaries on the Bodhisattva-caryāvatāra. However, the Nyingma interpretation he gave orally was preserved in writing by a few of his main students,6 especially Khenpo Kunpal7 (1862-1943), who studied for many years with Paltrül Rinpoche and wrote a comprehensive commentary on the Bodhisattva-caryāvatāra.
Khenpo Kunpal’s commentary is entitled, “A Word-by-Word Commentary on the Bodhisattva-caryāvatāra, called Drops of Nectar, according to the Personal Statement of the Mañjughoṣa-like Teacher.”8 This commentary, specifically designed for
the tripiṭaka [sde snod gsum] and the Tangyur. In a major monastery of East Tibet, monks had the opportunity to specialize in ritual practice, meditation practice, administration or scholarly pursuits. Not every monastery in East Tibet had a shedra, but those shedras that were developed followed a very strict curriculum, with a series of texts that were to be studied and mastered in a particular order and within a certain time-frame.
The five major sciences [rig gnas che ba lnga] include the science of arts [bzo rig gnas], medical science [gso ba’i rig gnas], the science of linguistics [sgra’i rig gnas], the science of logic [gtan tshigs kyi rig gnas] and the inner science of Buddhist philosophy [nang don rig pa]. To be learned in the inner science means that one is learned in both sūtra and tantra. The first four of these sciences are also called the ’four common sciences’ [thun mong gi rig gnas bzhi]. The five minor sciences [rig gnas chung ba lnga] consist of poetics [snyan ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar] and astrology [skar rtsis]. More details on the history of different East Tibetan shedras can be found later in the text.
5 Paltrül Orgyen Jigme Chökyi Wangpo [dpal sprul o rgyan ’jigs med chos kyi dbang po], known as Paltrül Rinpoche. For biographical notes see Masters of Meditation (pages 201-210), dpal sprul rnam thar. Further information was obtained from Enlightened Vagabond.
6 Masters such as Mipham Rinpoche [mi pham rin po che], Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], Khenpo Kunpal [mkhan po kun dpal], Zhechen Gyaltsab Pema Namgyal [zhe chen rgyal tshab padma rnam rgyal], Mewa Sönam Chödrup and others.
7 Khenpo Kunpal had several names, including Gegong Khenpo Kunpal [dge gong mkhan po kun dpal], Kunzang Palden [kun bzang dpal ldan] and Thubten Kunzang Chödrak [thub bstan kun bzang chos grags]. Some sources give his birth date as 1862, while others say he lived from 1870-1940. Since Paltrül Rinpoche passed away in 1887, the birth date of 1862 seems more likely. Khenpo Kunpal was also a student of Ön Urgyen Tendzin Norbu and studied for many years at Śrī Siṃha Shedra of Dzogchen Monastery. For biographical notes see Masters of Meditation, pages 258-259 and page 375, footnote 286. According to kaḥ thog lo rgyus, page 145, Khenpo Kunpal lived to the age of 82.
8 byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, here referred to as kun dpal ’grel pa.
practitioners of Buddhist meditation, has gained wide acceptance among followers of the Nyingma School and is highly respected by the Sakya and Kagyü Schools as well. Even now, Khenpo Kunpal’s commentary is studied and practiced in Buddhist monasteries, universities, and dharma centers throughout the world.
In this volume, we present the first chapter of the Bodhisattva-caryāvatāra together with Khenpo Kunpal’s commentary, both in transliteration and translation. Khenpo Kunpal’s teachings are based on Paltrül Rinpoche’s oral lineage. At present, Paltrül Rinpoche’s explanation lineage of the Bodhisattva-caryāvatāra is taught and maintained at many monasteries in East Tibet, particularly at Śrī Siṃha Shedra of Dzogchen Monastery. We have added to Khenpo Kunpal’s written commentary the oral explanations given by a modern scholar from that shedra, Dzogchen Khenpo Chöga.9 Following the Cultural Revolution (1966-1976), Khenpo Chöga studied with qualified masters and began teaching in the late 1980s at Śrī Siṃha Shedra. Throughout his commentary, Khenpo Chöga, in keeping with traditional Tibetan Buddhist didacticism, often reiterates key points, a method designed to reinforce the text’s crucial messages in the mind of the student. We felt it important to retain this element of repetition in order to present the total work in the manner of a classical oral commentary.
The reader will notice throughout the book repeated references to Dzogchen teachings. Dzogchen teaches a direct approach to buddha nature, the primordial enlightened essence common to all sentient beings. Dzogchen teachings were brought to Tibet by Padmasambhava, Vimalamitra, and Vairocana in the 9th century and are considered the most profound teachings of the Nyingma School.
This present commentary on the Bodhisattva-caryāvatāra by Khenpo Kunpal is suitable for all readers who are interested in studying a classical presentation of Mahāyāna Buddhism. Because of the Bodhisattva-caryāvatāra’s importance in the Buddhist world, we have translated this commentary to make it available to the non-Tibetan reader, thus introducing a small part of Tibet’s rich oral and written explanation lineages on this text. We suggest that the reader moves between Khenpo Kunpal’s commentary and Khenpo Chöga’s explanation of the commentary. Since each section of Khenpo Kunpal’s commentary is numbered, reference to Khenpo Chöga’s explanation of the text section bearing the same number is easy.
To save newer students of the Tibetan language from having to contend with formidable Tibetan dictionaries, we have provided a Tibetan-English glossary that contains the entire vocabulary of both the Bodhisattva-caryāvatāra and Khenpo Kunpal’s commentary. Each entry in the glossary is cross-referenced by the section number where it appears in the transliterated Tibetan text so that each term may be seen in context.
9 We have divided the root text and both commentaries into small sections and numbered each section. This offers the reader an easy way to work with both commentaries.
The Bodhisattva-caryāvatāra was written in the 8th century at the Buddhist university of Nālandā by the Indian master and monk Śāntideva. The students and teachers at Nālandā were exclusively male scholars and monks. Male lay people were allowed to study at the university. Female visitors, including nuns, were permitted entry only into certain public areas of the monastery and only during certain limited hours. The language of the Bodhisattva-caryāvatāra, therefore, was exclusively designed to address a male audience.
When this text was brought to Tibet, Buddhist scholasticism remained the exclusive domain of male scholars and monks. The Tibetan commentaries on the Bodhisattvacaryāvatāra, therefore, were also written by men for a male audience.
Given the cultural context of the time, the difficulty of travel, and Tibet’s geographical isolation, the lineage of vows for fully-ordained nuns, for bhikṣuni,10 was never transplanted in Tibet. Consequently, a system of institutionalized monastic scholasticism for women did not develop.11 For this reason, Khenpo Kunpal’s commentary often uses the specific phrase ’sons of the sugatas’,12 which cannot correctly be translated as ’children of the sugatas’ or ‘sons and daughters of the sugatas’, although that meaning is implied.
However, bodhicitta—the mind of awakening—is absolutely not gender-biased. Thus, there is no difference between a male and a female bodhisattva or between the sons [sras po] and the daughters [sras mo] of the sugatas. Once bodhicitta is generated in one’s mind, one becomes a child of the sugatas. As Khenpo Kunpal notes in text section 222, where he discusses bodhicitta’s transformative quality, once precious bodhicitta has taken birth in one’s mind, ‘regardless of whether one has a male or
10 The basic precepts or vows [sdom pa] that apply to all Buddhists are organized in seven sets, called ‘the seven categories of individual liberation’ [so thar ris bdun bdun]. These are the following: (1) a fully ordained monk [dge slong; skr. bhikṣu]; (2) a fully ordained nun [dge slong ma; skr. bhikṣunī]; (3) a monk [dge tshul; skr. śrāmaṇera]; (4) a nun [dge tshul ma skr. śrāmaṇerikā]; (5) a male lay practitioner [dge bsnyen; skr. upāsaka]; (6) a female lay practitioner [dge bsnyen ma; skr. upāsikā], and (7) a probationary nun [dge slob ma; skr. śikṣāmāṇā]. The laity or ‘householders’ must observe only the precepts of a male or female lay practitioner. Renunciates [rab tu byung ba; skr. pravajyā] are those who have voluntarily left their homes and entered into a state of homelessness. They must observe at least one set of precepts other than those for the lay practitioners. Note that we translate the Sanskrit term bhikṣu with ‘fully ordained monk’ and the term śrāmaṇera with ‘monk’—not with ‘novice’. The bhikṣu as well as the śrāmaṇera are both monks. Their status differs only in the number of precepts they must observe.
11 This situation is now changing, however, as nuns and female lay practitioners are being provided greater opportunities for formal studies both in nunneries and in Buddhist universities.
12 bde gshegs kyi sras po
female body, whether one is old or young, of good or bad family,’13 one becomes a bodhisattva.
Paltrül Rinpoche himself was instrumental in transmitting this text to large audiences of lay people, both women and men, thus greatly contributing to the wide dissemination of the Bodhisattva-caryāvatāra’s explanation lineage.
Authorship of the Bodhisattva-caryāvatāra is traditionally ascribed to the renowned Indian master Santideva,14 who is generally believed to have lived in the first half of the 8th century, although no definitive historical verification according to modern academic standards can be found at present.15
Various legends about Santideva’s life story have circulated over the centuries. It is said that Śāntideva was born as the son of King Kalyāṇavarman of Saurāṣṭra. At some point he beheld a vision of the bodhisattva Mañjuśrī, renounced his kingdom, and entered the monastic university of Nālandā, where he received ordination as a monk from the abbot Jayadeva who gave him the name Śāntideva. Śāntideva was extremely secretive about his learning and realization, behaving outwardly like an ignorant and lazy fool. At one point he was on the brink of expulsion from Nālandā due to his behavior, which his peers deemed inappropriate. Forced to give a public recital of the scriptures on the assumption that he would instead leave Nālandā out of embarrassment, he shocked the scholars and monks by expounding one of his own compositions, the Bodhisattva-caryāvatāra. Legend has it that during his recital, the bodhisattva Mañjuśrī appeared in the sky and, as the entire audience watched, Mañjuśrī and Śāntideva together rose into the sky and disappeared. Thus, Mahāyāna
13 lus la pho-mo // na-tshod la rgan-gzhon // rigs la bzang-ngan-med-par 14 As there is no certainty about the text’s original form and content, or exactly when and where it was written, some scholars argue that different parts of the Bodhisattva-caryāvatāra may have been written by different authors or even a group of authors, which would account for the sometimes disjointed nature of the text. The legend that Śāntideva alone was the author serves to instill confidence in the Buddhist reader that the entire text is the voice of one single great master and thus inspires faith in the author and his work. In addition to the Bodhisattvacaryāvatāra, Tibetan scholars ascribe the authorship of two further treatises, the Śikṣāsamuccaya and the Sūtra-samuccaya, to Śāntideva. For an English translation of the Śikṣāsamuccaya, see Compendium of Buddhist Doctrine. In the fifth chapter Khenpo Kunpal clearly ascribes the Śikṣā-samuccaya [bslab btus / bslab pa kun las btus pa] and a Sūtra-samuccaya [mdo btus / mdo kun las btus pa] to Śāntideva. Khenpo Chöga comments that Śāntideva’s Sūtra-samuccaya has been lost and only his Śikṣā-samuccaya is found in the Tangyur (Peking No. 5336). Khenpo Kunpal further mentions the Sūtra-samuccaya and a Śikṣā-samuccaya written by Nāgārjuna. Khenpo Chöga comments that Nāgārjuna’s Śikṣā-samuccaya has been
lost while Nāgārjuna’s Sūtra-samuccaya is preserved in the Tangyur (Peking No. 5330). See, kun dpal ’grel pa (si khron mi rigs edition), page 413. 15 See Weiterwirken des Werkes, page 29, by Siglinde Dietz, who notes that a more precise date
than the first half of the 8th century cannot be determined.
Buddhists view Śāntideva as a siddha—an accomplished being—as well as an outstanding scholar.
The earliest known biographical data on Śāntideva is given by Vibhūticandra16 in the 13th century. This Indian Sanskrit scholar came to Tibet in 1204 as part of the entourage of the famous Kashmiri paṇḍita Sakyasribhadra (1127-1225) and wrote a commentary on the Bodhisattva-caryāvatāra, which contains a short biography of Śāntideva.
Another important early biographical account of Śāntideva is found in a 14th century Nepalese manuscript fragment in Newari script. It was edited by Haraprasad Sastri17 and is very similar to Vibhūticandra’s Tibetan account of Śāntideva’s biography. Both texts—the Nepalese manuscript and Vibhūticandra’s biography of Śāntideva—were analyzed by J.W. De Jong, who concluded that they were based on a common but no longer extant source.18
Variations on the basic themes of Śāntideva’s life can be found in the writings of Butön Rinchen Drup19 (1290-1364), Sazang Mati Panchen Jamyang Lodro20 (1294-1376), Sönam Gyaltsen Pal Zangpo21 (1312-1374), Möndrub Sherab,22 Pawo Tsuglak Trengwa23 (1504-1566), Tāranātha24 (1575-1634), Sumpa Khenpo Yeshe Paljor25 (1704
16 vibhūti dgongs ’grel, page 236. For the French translation of this short biography, see La Légende de Śāntideva. We give a English translation from the Tibetan in Khenpo Chöga’s commentary to text section 93.
17 This Sanskrit version of Śāntideva’s biography was translated into French by Amalia Pezzali in Śāntideva mystique bouddhiste and into German by Dagma Benner in Zum Leben des Śāntideva.
18 La Légende de Śāntideva, page 177. 19 Butön Rinchen Drup [bu ston rin chen grub] divided the legend of Śāntideva into seven amazing episodes [ngo mtshar can gyi gtam bdun] in his famous History of Buddhism, pages 161166, written in 1322. For a French translation of only this part of Butön’s text, see Śāntideva mystique bouddhiste, pages 4-11.
20 Sazang Mati Panchen Jamyang Lodro [sa bzang ma ti pan chen ’jam dbyangs blo gros], also known as Lodro Gyaltsen [blo gro rgyal mtshan] (1294-1376), wrote a short biography of Śāntideva in the introduction to his commentary on the Bodhisattva-caryavatara. See sa bzang ’grel chen, folios 15b2-18b3.
21 Sönam Gyaltsen Pal Zangpo [bsod nams rgyal mtshan dpal bzang po] (1312-1374) included a biography of Śāntideva in his commentary on the Bodhisattva-caryavatara that closely followed Vibhūticandra’s version of Śāntideva’s biography. See bsod nams rgyal mtshan ’grel pa, folios 4a6b.
22 Another account of Śāntideva’s life can be found among the life stories of the eighty-four mahā-siddhas. These stories are said to have been orally transmitted by the Indian scholar Mijigpa Jinpa Pal [mi ’jigs pa sbyin pa dpal] to the Tibetan monk and translator Möndrub Sherab [dge slong smon ’grub shes rab]. See grub thob rnam thar, folios 86a5-91a5. For an English translation see Masters of Mahamudra, pages 223-228.
23 In 1565, one year before his death, Pawo Tsuglak Trengwa [dpa’ bo gtsug lag phreng ba] (1504-1566) wrote a very extensive commentary on the Bodhisattva-caryavatara. He used Vibhūticandra’s biography of Śāntideva as well as Butön’s version. See gtsug lag ’grel chen, folios 3a-5a.
1788), Tsechok Ling Yongdzin Yeshe Gyaltsen26 (1713-1793), Khenpo Kunpal (18621943), Khetsün Zangpo,27 and others.
The Bodhisattva-caryāvatāra delineates and illuminates the motivation of bodhicitta28 and the application of the six transcendental perfections.29 Śāntideva, in a beautiful and poetic manner, gathers together all the essential points of the entire bodhisattva path from the vast extent of the sūtras and their commentaries. Thus, his composition has become the classic textbook30 of Mahāyāna Buddhism. The Bodhisattvacaryāvatāra shows the beginner how to enter the path, develop bodhicitta, receive the bodhisattva precepts, and train in the six transcendental perfections of generosity, discipline, patience, diligence, meditation, and knowledge.31 The canonical version has ten chapters bearing the following titles:
24 See Tāranātha’s History of Buddhism, pages 215-220. For a French translation, see Śāntideva
mystique bouddhiste, pages 11-18. 25 See dpag bsam ljon bzang, page 103. For a French translation, see Śāntideva mystique bouddhiste, pages 18-20.
26 In 1787, the great Gelukpa Lama Tsechok Ling Yongdzin Yeshe Gyaltsen [tshe mchog gling yongs ’dzin ye shes rgyal mtshan] compiled two volumes with the biographies of all the lineage masters of the Lam Rim tradition, known as the graded stages tradition. See lam rim bla brgyud, pages 292.1-300.3. Yeshe Gyaltsen was the tutor [yongs ‘dzin] of the Eighth Dalai Lama. For details on Yeshe Gyaltsen’s life and work see Among Tibetan Texts, pages 171-176.
27 See mkhas btsun bzang po Vol. I, pages 496-504. This version is a copy of Śāntideva’s life story
as recorded in grub thob rnam thar. 28 Bodhicitta has two aspects: compassion [snying rje] and knowledge [shes rab]. Compassion focuses on benefiting others [snying rjes gzhan don la dmigs pa] through the mental commitment [dam bca’ ba]: “I will free all beings from their sufferings.” Knowledge focuses on perfect enlightenment [shes rab kyis rdzogs byang la dmigs pa] through the mental commitment: “I will establish all sentient beings on the level of perfect enlightenment.” Note that according to Paltrül Rinpoche’s tradition, compassion and loving-kindness [byams pa] by themselves are not bodhicitta; rather, they are the basis on which bodhicitta is developed.
29 The six transcendental perfections or pāramitās [pha rol tu phyin pa drug] are generosity [sbyin pa; dāna], discipline [tshul khrims; skr. śīla], patience [bzod pa; skr. kṣānti], diligence [brtson ’grus; skr. vīra], concentration [bsam gtan; skr. dhyāna], and knowledge [shes rab; skr. prajñā].
30 The term ‘textbook’ [gzhung] used in many contexts throughout this work refers to books that form the core curricula for the study of Buddhist philosophy and practice, such as ‘the thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] and ‘the eighteen famous textbooks’ [grags chen bco brgyad] and so on. These collections will be described later on.
31 Prajñā can also be translated as ’discriminative awareness’, ’intellect’,’higher knowledge’, ‘wisdom’ or ‘wisdom-knowledge’.
According to Kṛṣṇapāda42 and Butön,43 the first three and the tenth chapters elucidate the transcendental perfection of generosity, chapters four and five expound the transcendental perfection of discipline, and chapters six through nine deal with the four remaining transcendental perfections.
The Two Translation Periods and the Tibetan Canon
32 byang chub sems kyi phan yon bshad pa, 36 stanzas. Stanzas 1-4 cover the introduction and
stanzas 4-36 deal with the actual topic of the first chapter. 33 sdig pa bshags pa, 65 stanzas. When the term bshags pa appears in the phrase mthol zhing bshags pa, it means ‘to acknowledge and lay aside’. One acknowledges [mthol ba] one’s misdeeds and speaks out [brjod pa] without hiding [mi sbed pa]. Once one has acknowledged one’s negative deeds [sdig pa], one lays them aside [bshags pa]. For a detailed analysis of the term, see Illuminator.
34 byang chub kyi sems yongs su gzung ba, 33.5 stanzas. 35 bag yod bstan pa, 48 stanzas. 36 shes bzhin bsrung bar bya ba, 109 stanzas. 37 bzod pa bstan pa, 134 stanzas. 38 brtson ’grus bstan pa, 76 stanzas. 39 bsam gtan bstan pa, 187 stanzas. 40 shes rab kyi pha rol tu phyin pa, 167 stanzas. 41 bsngo ba, 57.5 stanzas. 42 kṛṣṇa dka’ gnas, page 187.3.1-2 43 See bu ston ’grel chen, page 195.
In general, Buddhist texts were translated from Sanskrit and other languages into the Tibetan language during two great translation periods referred to as the ‘Early Translation Period’ and the ‘Later Translation Period’.44
All texts translated between the 7th and 9th centuries, under the royal patronage of the three kings, Songtsen Gampo (618-641),45 Trisong Detsen (756-797),46 and Tri Ralpachen (815-838),47 belong to the ‘Early Translation Period’. All texts that were translated after the 10th century by Rinchen Zangpo48 (958-1055) and others are considered to belong to the ‘Later Translation Period’.
The followers of the explanation and practice lineages of the Early Translation Period are known as the Nyingmapas, or ‘Old School’.49 The followers of the explanation and practice lineages of the Later Translation Period are known as the ‘New Schools’50 and include the Sakya, Kagyü, and Old and New Kadampa Schools.
Most of the sūtras, tantras, and commentaries were translated during the Early Translation Period. At the time of Tri Ralpachen these translations were then revised,51 and new translations were made according to the rules laid down in a transla
44 phyi ’gyur gsar ma. The Later Translation Period or the ’later spreading’ [phyi dar] began at the time of Rinchen Zangpo under the royal patronage of Lha Lama Yeshe Ö [lha bla ma ye shes ’od], one of the kings of the Ngari Khorsum [mnga’ ris ’khor gsum] region. At that time many great paṇḍitas and masters such as Atiśa came from India and Nepal to Tibet. Tibetan translators such as Marpa Lotsawa went to India and brought many new texts and traditions to Tibet. This stream of new texts and teachings lasted until the time of the great translator Zhalu Lotsawa [zhva lu lo tsā ba chos skyong bzang po] (1444-1529). For a detailed analysis of this period, see the chapter on the ’History Surrounding the Revisions’ in The Thirty Verses.
45 According to the chapter on the ‘Three Revisions of the Tibetan Language’ in The Thirty Verses, “In the period from 750 A.D. to 1000 A.D., there is a variation in the dating of events among the most reliable of Tibetan sources by as much as 60 years.” According to Tibetan Empire, page 227, the dates for srong btsan sgam po are 618-641.
46 According to Tibetan Empire, page 228, khri srong lde btsan reigned during the second half of
the 8th century, 756-797. 47 According to Tibetan Empire, page 228, Ralpachen [ral pa can], also known as Tritsug Detsen [khri gtsug lde bstan], reigned circa 815-836.
48 rin chen bzang po 49 snga ’gyur rnying ma pa 50 phyi ’gyur gsar ma 51 Students of Tibetan texts should be aware that three great revisions took place in Tibet. With
each revision the spelling and terminology was modified. Consequently, these changes had an impact on the way texts can be interpreted. The different translation stages of the Bodhisattvacaryāvatāra are closely linked with these revisions. The term ’revision’, ’revised language’, or ’revision of language’ [skad gsar bcad pa] refers to the modifications that translators added to the great grammarian Thumi Sambhoṭa’s (7th century) original system over the centuries with regard to orthography, standardization of translation terminology, and the incorporation of newly-defined translation terminology. During the reign of Mutig Tsenpo [mu tig btsan po], King Trisong Detsen’s youngest son, the first official attempt to standardize the terminology of
tion guide known as the ‘Second Tome on Grammatical Composition’,52 and also using the newly standardized vocabulary laid down in the glossary known as the Mahāvyutpatti.53
During the four-year reign of the anti-Buddhist king, Langdarma, who came to power around 838,54 the lavish royal patronage upon which translators and monasteries had relied since the middle of the 8th century ended due to his suppression of Buddhism, and the work of translation came to a halt.55 Translation of Buddhist texts resumed
translations was made and is known as the ’first language revision’ [skad gsar bcad dang po]. Under the reign of Tri Ralpachen, most Buddhist texts had already been translated, but since inconsistencies regarding the translation terminology existed, he had them corrected, and this became known as the ‘second language revision’ [skad gsar bcad gnyis pa]. The first two revisions fall under the Early Translation Period. In the 11th century, many masters such as Atiśa (982-1054) came to Tibet. Also during that time many new texts were brought from India, Nepal, and Kashmir to Tibet. This was the beginning of the Later Translation Period. While the standardization process begun during the first two revisons continued, a flood of new tantras brought many new terms to Tibet. Many translations from the Early Translation Period were again revised. This period, which lasted from the time of Rinchen Zangpo [rin chen bzang po] to Mahāpaṇḍita Rongzompa Dharmabhadra [rong zom pa dharma bhadra] (1012-1088), is known as the ‘third language revision’ [skad gsar bcad gsum pa], although some scholars argue that the third revision period lasted for as long as new texts came pouring in from India and Nepal. While the first translation of the Bodhisattva-caryāvatāra by Kawa Paltsek [ska ba dpal brtsegs] falls into the second revision period, the second translation by Rinchen Zangpo, and the third translation by Ngok Loden Sherab [rngog blo ldan shes rab] fall into the third revision period. For a detailed discussion of these three revisions, see the chapter called the ’Three Revisions of the Tibetan Language’ in The Thirty Verses.
52 The ‘Second Tome on Grammatical Composition’ [sgra sbyor bam po gnyis pa] was compiled at the time of King Ralpachen by great Indian scholars, such as Paṇḍita Jinamitra, Surendrabodhi, Śīlendrabodhi, Dānaśila and by Tibetan translators, such as Kawa Paltsek, Chokro Lui Gyaltsen [cog ro klu’i rgyal mtshan], and Zhang Yeshe De [zhang ye shes sde]. This composition was compiled as a set of guidelines designed to facilitate exact translation of the sūtras and tantras from Sanskrit and other languages into the Tibetan language. See The Thirty Verses, ’The Need for the Revisions, The Tome of Grammatical Composition’.
53 The great glossary of terms known as Mahāvyutpatti [bye brag rtogs byed] lists Sanskrit terms followed by their standardized Tibetan equivalents. It was created at the time of Tri Ralpachen by many Indian scholars and great Tibetan translators, such as Kawa Paltsek, Chokro Lui Gyaltsen [cog ro klu’i rgyal mtshan], and Zhang Yeshe De [zhang ye shes sde]. Thus, a standardized dharma terminology was established during the Early Translation Period. See From bKa’ bstan bcos to bKa’ ’gyur, pages 89-90.
54 According to Tibetan Empire, page 228, Langdarma, also known as Tri’u Dumtsen [khri ’u
dum btsan], reigned from 838-842. 55 During the time of King Langdarma [glang dar ma], when the great Tibetan empire fell apart and translation of Buddhist texts ceased in Tibet, Indian scholars and Tibetan translators left the country, and Buddhist texts were hidden in caves and in the households of lay people in order to preserve them. Monastic centers were systematically dismantled, but the practice of tantra continued among lay practitioners. Langdarma was assassinated in 842 by Palgyi Dorje [dpal gyi rdo rje]. See From bKa’ bstan bcos to bKa’ ’gyur, pages 93-95.
again in the early 11th century in what became the second great period of translation known as the Later Translation Period. The pivotal work of the great translator Rinchen Zangpo (958-1055) marks the beginning of this period.
During and after this renaissance, the compilation of a canon came to the fore. Great scholars, such as the Sakya masters Drakpa Gyaltsen56 (1147-1216), Chögyal Phakpa57 (1235-1280), and Butön Rinchen Drup58 (1290-1364), made attempts to compile the great variety of extant Tibetan translations.
The translated sūtras, tantras, and commentaries were compiled in two great collections known as the Kangyur59 and the Tangyur.60 All the sūtras and tantras regarded as having been taught directly by the Buddha were collected in the Kangyur, the ‘translated words of the Buddha’, and all the commentaries and treatises on the sūtras and tantras written by great Indian masters were collected in the Tangyur, the ‘translated commentaries on the words of the Buddha’.
Research has shown the absence of a standardized canon of texts of the Kangyur and Tangyur, and, therefore, scholars speak of multiple Kangyurs and Tangyurs. Furthermore, editions of individual texts have been transmitted through different Kangyurs and Tangyurs, as in the Peking, Lithang or Narthang editions,61 making it very difficult to trace the recension history of these texts.
Since the Bodhisattva-caryāvatāra is a Buddhist treatise from India, it is therefore found, together with its Indian commentaries, in the Tangyur62 rather than in the Kangyur. The Bodhisattva-caryāvatāra and its Indian commentaries are located in the section known as ‘sūtra commentaries’ within the sub-section known as ‘madhyamaka’.63
Tibetan scholars make references to the existence of more than 100 Sanskrit commentaries on the Bodhisattva-caryāvatāra, most of which have been lost over the
56 grags pa rgyal mthsan 57 chos rgyal ’phags pa 58 bu ston rin chen grub. For biographical notes, see Life of Bu ston. 59 bka’ ’gyur. The Peking Kangyur consists of 45 volumes: vols. 1-11 rgyud; vols. 12-21 sher
phyin; vols. 22-24 dkon brtsegs; vols. 25-26 phal chen; vols. 27-40 mdo sna tshogs; and vols. 4145 ’dul ba. Both sūtras and tantras are considered to be the direct words of the Buddha [sangs rgyas kyi bka’].
60 bstan ’gyur. The Peking Tangyur consists of volumes 46-150: vol. 46 bstod tshogs; vols. 46-87 rgyud ’grel; vols. 88-150 mdo ’grel. Appendices: vol. 151 dkar chag; vol. 152-165 extra (btsong kha pa / lcang skya); and vol. 165-168 catalogue.
61 For an overview on this complex topic, see Introductory Remarks, pages 1-12; Structure of the
Tibetan Kanjur, pages 57-72; and From bKa’ bstan bcos to bKa’ ’gyur, pages 87-111. 62 For this work we have used a reprint of the Peking Kangyur and Tangyur as prepared in 1737 under the Qianlong emperor. This modern photographic reprint of the Peking edition was reprinted and catalogued between 1955 and 1961 and published as The Tibetan Tripitaka.
63 Madhyamaka, dbu ma, Peking, vols. 95-103.
centuries. However, since the time of Butön, who established his Tangyur compilation at Zhalu monastery in 1334,64 ten Sanskrit commentaries have been preserved in their Tibetan translations in the Tangyur. Of the ten, the only single complete commentary still in existence in the Sanskrit language is the Bodhi-caryāvatāra-pañjikā,65 written by the Indian scholar Prajñākaramati.66 A fragmentary, anonymous Sanskrit commentary on the Bodhicaryāvatarā from Nepal has not yet been analyzed and published.67 The numerous commentaries on the Bodhisattva-caryāvatāra written by Tibetan scholars were not included in the Tangyur but were published separately.68
According to tradition, Śāntideva wrote the Bodhisattva-caryāvatāra in Sanskrit in the 8th century. As the popularity of this text in India was said to be extremely high, one would expect to find many extant Sanskrit manuscripts. However, only a few survived the decline of Buddhism in India.
A Sanskrit version of the Bodhisattva-caryāvatāra was first edited in 1889 by the Russian scholar P. Minaev.69 Later, in 1904, Louis de la Vallée Poussin70 used Minaev’s critical edition plus two additional manuscripts and established what is now known as the ‘current Sanskrit version’ of the Bodhisattva-caryāvatāra.71 So far, no
64 See Life of Bu ston, page 33. Ruegg also observes on pages 20-21: “It is thus evident that by the beginning of the fourteenth century the number of Sūtra and Śāstra works available in Tibetan was very considerable and that the time was ripe for collecting them together, the more so as the flow of new texts from India had considerably decreased since the twelfth century following the Muslim invasions of India and the virtual disappearance of Buddhism from the land of its origin. This almost complete severance of relations with India was a particularly important event in the history of Tibetan Buddhism which had hitherto been a most faithful follower of the fully developed Indian Buddhism. Thus, whereas the compilation of the Sūtra texts into a canon had been for long feasible, the collection and edition of the commentaries for which Bu ston is renowned would scarcely have been conceivable had authoritative new works been continuing to flow into Tibet from India in the same quantity as before.”
65 sher ’byung bka’ ’grel
66 shes rab ’byung gnas blo gros. For the Sanskrit edition by Louis De La Vallée Poussin, see Prajñā-karamati’s commentary. 67 Louis de la Vallée Poussin used this fragment for his edition of Prajñākaramati’s Pañjikā and
refered to this text as Bodhicaryāvatāra-ṭippānī. This text was discovered in the Durbar Library
in Kathmandu, Nepal, by Professor Cecil Bendall. 68 The only exception in the Peking Tangyur is Tsongkhapa’s commentary. See blo bzang grags pa sher ’grel, Peking No. 6133, added under extra in vol. 153. 69 See Bodhicaryāvatāra edited by Minayev (alternative spellings: Minayeff and Minaev).
See the introduction in Prajñākaramati’s commentary: “As concerns the text of the Bodhicaryāvatāra, I have used the edition of Minaev and his critical apparatus, together with the two MSS. in Paris (Devanāgarī 78, Burnouf 98, call Dev. and Burn).” 71 The Bodhicaryāvatāra, a new translation, page xli: “De la Vallée Poussin had the advantage of
utilizing Minaev’s work and taking account of Prajñākaramati’s explanation, a source of
details of the ‘current Sanskrit version’ of the Bodhisattva-caryāvatāra,72 such as the age, the exact place of origin, etc., are known. In this regard, the Tibetan translations of the Bodhisattva-caryāvatāra provide much more detailed information. First, the Tibetan versions can be dated very accurately, and second, they are to date the oldest known versions.
Important information about the translation history of the Bodhisattva-caryāvatāra can be gathered from the colophons of each translation written by the translators themselves. Each colophon identifies the main translators as well as the Indian and/or Nepalese scholars who assisted the translators in their work. Later colophons repeat and incorporate the previous colophons, giving us information regarding the details of each stage of the translation. The Bodhisattva-caryāvatāra was translated three times from Indian manuscripts into Tibetan over a period of almost 300 years.
correction not available to Minaev.” In 1960 P.L. Vaidya published his edition of the Bodhicaryāvatāra of Śāntideva with the Commentary Pañjikā of Prajñā-karamati. Also in 1960 Vidhushekhara Bhattacharya published an edition of the Bodhicaryāvatāra. In 1988 Dwaraka Das Shastri published his edition of the Bodhicaryāvatāra and Prajñākaramati’s commentary.
72 The current Sanskrit version is entitled ‘Bodhicaryāvatāra’. All Tibetan translations are entitled ‘Bodhisattva-caryavatara’ [byang chub sems dpa’i spyod pa la ‘jug pa], often abbreviated to ‘Caryavatara’ [spyod ‘jug]. Bodhisattva-caryavatara seems to be the original title of the text, a conclusion supported by the manuscripts found in 1900 in the Tun-huang caves in China. Note that all Tibetan translations of the text and many of its commentaries give the spelling ‘bodhisatva’ instead of ‘bodhisattva’. The most obvious explanation is that Sanskrit grammar allows duplication of consonants. From this point of view there is no significant difference between the two forms of spelling.
According to Tony Duff, Dilgo Khyentse Rinpoche explained ‘satva’ as the correct spelling for the Tibetan term dpa’ bo, meaning hero or warrior, as used in byang chub sems dpa’. Khenpo Kunpal defines bodhisattva in text section 144 this way: “In order to attain this (bodhi), the (bodhisattva) is courageous, since his mind does not shy away from conduct that is difficult to do, such as sacrificing his head and limbs to others. Therefore, he is a satva, a ’hero’,” [de-nyid ’thob-pa’i ched-du dbu dang yan-lag gzhan la gtong-ba sogs bya-dka’-ba’i-spyod-pas sems-mizhum-par dpa’-bas-na sems-dpa’ ste]. He elaborates further in text section 158: “Bodhisattva means a hero whose mind does not shy away from accomplishing enlightenment through developing supreme bodhicitta as the motivation and through endeavoring in the practice of the six transcendental perfections as the application,” [bsam-pa byang-chub-mchog-tu-semsbskyed-cing sbyor-ba phyin-drug gi nyams-len la brtson-pas byang-chub sgrub-pa la sems mizhum-par dpa’-ba dang]. Khenpo Chöga interprets satva as sems dpa’ bo, ‘hero of mind’.
Har Dayal states in his Bodhisattva Doctrine, page 7: “Sattva may be a wrongly Sanskritized form of the Pāli word satta, which may correspond to Skr. sakta. Thus Pāli bodhisatta, from which the Sanskrit word is derived, would mean bodhi-sakta, ‘one who is devoted or attached to bodhi’.” And, on page 9: “It is almost certainly related to the Vedic word satvan, which means ‘Krieger’, ‘a strong or valiant man, hero, warrior’. In this way, we can also understand the final dpa’ in the Tibetan equivalent. Satta in Pāli bodhisatta should be interpreted as ‘heroic being, spiritual warrior’.” Kajiyama gives seven meanings of the word satva in his paper Bodhisattva and Mahāsattva. He points out that the Tibetan word sems dpa’ for ‘sattva’ combines the meaning ‘mind’ [sems] and ‘courage’ [dpa’].
The first translation: In the early 9th century the famed Tibetan translator Kawa Paltsek,73 assisted by the Indian scholar Sarvajñādeva, first translated the text from Sanskrit into Tibetan. The colophon of the first translation as rendered in the colophon of the third translation says:74
The Indian scholar Sarvajñādeva and the monk Paltsek, translator and
chief editor, (translated), edited and finalized (this text) based on editions
from Kashmir.75
The earliest reference to Kawa Paltsek’s translation is found in a Tibetan source, the lDan dkar ma Catalogue,76 most likely compiled in 824,77 and is the terminus ante quem for the first Tibetan translation of the Bodhisattva-caryāvatāra. This catalogue refers to Kawa Paltsek’s translation as “the Bodhisattva-caryāvatāra, comprising 600 stanzas and two bampo.”78 This translation was lost for centuries and rediscovered at the beginning of the 20th century. Kawa Paltsek’s Sanskrit source is unknown to us.
The second translation: About 150 years later, the Indian scholar Dharmaśrībhadra and the two Tibetan translators, Rinchen Zangpo (958-1055) and Śākya Lodro (dates unknown), corrected and re-translated the text using Sanskrit editions and commentaries from the ‘Central Land’.79 Up to now, neither Rinchen Zangpo’s
73 ka ba dpal brtsegs 74 See kun dpal ’grel pa (si khron mi rigs edition), pages 133-134. 75 rgya gar gyi mkhan po sarva jñana deva dang zhu chen gyi lo tsa ba bande dpal brtsegs kyis
kha che’i dpe las zhus te gtan la phab pa las. The colophon of the Tun-huang manuscript of the Bodhisattva-caryāvatāra, St. 629, reads: rgya gar gyi mkhan po sar va jña deva dang zhu chen gyi lo tsa ba ban ’de dpal brtsegs kyis bsgyur cing zhus te gtan la phab pa’o. Note that the colophon of St. 629 does not state that Paltsek (translated), edited and finalized (this text) based on editions from Kashmir as the colophon of the third translation stage by Ngok Loden Sherab does.
76 The lDan dkar ma Catalogue, named after the stong thang ldan dkar gyi pho brang, was compiled by Kawa Paltsek [ska ba dpal brtsegs] and Namkhai Nyingpo [nam mkha’i snying po] during the reign of King Trisong Detsen (756-797). It lists all available translations at the time. Some sources attribute the catalogue to the time of Tri Ralpachen (815-838). See Life of Bu ston, page 19. See also A Study of Akṣayamati, page 16.
77 See Life of Bu ston, page 19: “G. Tucci, Minor Buddhist Texts II, p. 46 n. 1, however, considers that this catalogue was composed during the reign of Khri lde srong btsan, probably in 812, while the Mahāyvutpatti was composed in 814.”
78 byang chub sems dpa’i spyod pa la ’jug pa / śloka drug brgya ste / bam po gnyis, in Akira Saito, A Study of Akṣayamati, page 16. Bampo [bam po] refers to the ancient binding system of palm leaves bundled together by using a thread passed through holes in the manuscript’s leaves.
79 ’Central Land’ or ’Northern India Proper’, yul dbus, skr. madhyadeśa. Buddhists consider the places of Buddha’s activities to be the ‘Central Land’ [yul dbus] and all other surrounding areas as non-central. According to Words of My Perfect Teacher, pages 22-23, one should distinguish between a geographically central land [sa tshigs kyi yul dbus] and a central land in terms of the dharma [chos tshigs kyi yul dbus]. Geographically speaking, the central land is said
translation nor the Sanskrit source have been found, so we must rely on the colophon of the third translation for details:
Later, the Indian scholar Dharmasribhadra, the monk Rinchen Zangpo who was translator and chief editor, and Sakya Lodro corrected, retranslated, and finalized (this text) in accordance with editions and commentaries from the Central Land.80
The third translation: Subsequently, about 100 years later, the Indian (or Nepalese) scholar Sumatikīrti81 and the translator Ngok Loden Sherab (1059-1109) prepared a third translation. Its colophon reads:
Again, at a later time, the Indian scholar Sumatikirti and the monk Loden Sherab, translator and chief editor, corrected, re-translated, and finalized (this text) in an excellent manner.82
Tibetan scholars regard the third translation as the definitive version. It has ten chapters and 913 stanzas. Present-day scholars are still unsure whether or not Ngok Loden Sherab’s version83 is based on ‘the current Sanskrit version’. The differences between these two versions are delineated by Vesna and Allan Wallace in their translation of the Bodhisattva-caryāvatāra from the Sanskrit version:84
As becomes apparent throughout the text, contrary to popular assumption, the recension incorporated into the Tibetan canon is significantly different from the Sanskrit version edited by Louis de la Valleé Poussin and P.L. Vaidya. This would seem to refute the contention of Crosby and Skilton that the canonical Tibetan translation by Blo ldan shes rab was based on the Sanskrit version available to us today.
When the great Tibetan scholar Butön (1290-1364) was working on his commentary to the Bodhisattva-caryāvatāra, he wrote in the colophon that he was unsatisfied with his copy of the third translation by Ngok Loden Sherab because he had discovered
to be the Vajra Seat [skr. vajrāsana] of Bodhgaya, India, at the center of Jambudvīpa, the Southern Continent [lho ‘dzam bu’i gling gi yul gyi dbus rgya gar rdo rje gdan], where the thousand buddhas of this Fortunate Aeon all attain enlightenment. In terms of dharma, a central land is any land where the dharma has spread. All other countries and regions are considered to be peripheral countries and regions [mtha’ ‘khob].
80 slad kyis rgya gar gyi mkhan po dharma sri bhadra dang / zhu chen gyi lo tsa ba bande rin chen bzang po dang / sakya blo gros kyis yul dbus kyi dpe ’grel pa dang mthun par bcos shing bsgyur te gtan la phab pa’o /
81 spyod ’jug rtsa ba, page 262.2.6, reads bal po’i paṇḍita sumatikīrti. Also sa bzang ’grel chen, page
443.4, reads bal po’i paṇḍita sumatikīrti. 82 yang dus phyis rgya gar gyi mkhan po su ma ti kirti dang / zhu chen gyi lo tsa ba dge slong blo ldan shes rab kyis dag par bcos shing bsgyur te legs par gtan la phab pa’o //
83 spyod ’jug rtsa ba, Peking No. 5272. 84 See Bodhisattva Way of Life, page 8.
numerous discrepancies between the translation, the Sanskrit text, and commentaries that were available to him. Despite his attempts, Butön reports that he was not able to find a satisfactory edition of Ngok Loden Sherab’s translation. He says:
It appears that there are a number of discrepancies with the Sanskrit text and commentaries. I have made efforts to search for a reliable copy of Ngok’s translation, which, however, could not be obtained.85
To give credence to the ten-chapter version of the Bodhisattva-caryāvatāra and to lessen the importance of Kawa Paltsek’s translation and its Indian commentaries,86 Butön wrote a supportive passage in his version of the legend of Śāntideva:87
Those (paṇḍitas) who had attained perfect recall,88 when presenting what they could remember, came up with 700 stanzas, 1000 stanzas, and more than 1000 stanzas. This led to doubt… He (Śāntideva) said, ‘The Bodhisattva-caryāvatāra complete with 1000 stanzas is the (correct) one.’
That Śāntideva supported the ten-chapter version was thenceforth copied by all later commentators of the Bodhisattva-caryāvatāra. Butön may have invented this part of the legend as it appears neither in Vibhūticandra’s Tibetan version nor in the Sanskrit fragment edited by Haraprasad Sastri, but there is no further proof of this. Following Butön’s version, Khenpo Kunpal writes in text section 80:
The paṇḍitas from Kashmir produced a compilation of 700 stanzas in nine chapters, and the ones from the Central Land produced a compilation of 1000 stanzas in ten chapters. Their lack of agreement led to doubts.
And further, see text section 83:
When they reported the state of affairs to him (Śāntideva), he said, “The length of the text corresponds to the compilation of the ones from the Central Land.”
We know that the translator of the second translation, Rinchen Zangpo, still had access to Kawa Paltsek’s translation. Furthermore, the translator of the third translation, Ngok Loden Sherab, had access to Rinchen Zangpo’s translation. Each later translator stated that he had corrected and improved upon the previous translation.
85 See bu ston ’grel chen, page 601: rgya dpe dang ’grel pa dang mi mthun pa mang po snang yang / rngog ’gyur bzang ma zhig ’bad de btsal yang mi rnyed pas. This colophon of Butön’s Bodhisattva-caryavatara commentary has been researched by Akira Saito, Bu ston and the sPyod ’jug. See also A Study of Akṣayamati, pages 26-27.
86 See A Study of Akṣayamati, page 18: “It is, however, highly probable that this story, introduced by Bu-ston and Tāranātha, was created much later than Śāntideva’s age, whether in India or in Tibet, for the purpose of authorizing the version of 1000 śloka-s.”
87 See bu ston chos ’byung, page 167. 88 gzungs, skr. dhāraṇī, here has the connotation of gzungs spobs, which means ’complete recall’, ’perfect confidence’ and ’perfect recall’ (annotation by Tony Duff).
Tibetan scholars made no effort to preserve Kawa Paltsek’s and Rinchen Zangpo’s translations, perhaps because they regarded the third translation as the authoritative version. All Tibetan commentaries are based on Ngok Loden Sherab’s translation, which later became the only canonical version.
However, in the beginning of the 20th century, non-Tibetan scholars learned of the existence of unidentified fragments of the Bodhisattva-caryāvatāra discovered in the hidden library in Tun-huang. Four manuscript fragments89 of the Bodhisattvacaryāvatāra were acquired separately during several expeditions to Tun-huang, an oasis in the Kansu-Sinkiang desert, by two rival explorers: the Hungarian-British archaeologist and geographer, Sir Mark Aurel Stein,90 and the French Sinologist, Paul Pelliot.91
The Japanese scholar, Akira Saito,92 identified these four Tun-huang fragments of the Bodhisattva-caryāvatāra as four separate copies of Kawa Paltsek’s translation, which together allow reconstruction of the entire text. Saito compared the Kawa Paltsek translation with the current version of Ngok Loden Sherab’s translation and discovered enormous differences between the two:
1) The number of chapters. While Ngok Loden Sherab’s translation has
ten chapters, Kawa Paltsek’s has nine, the second and third chapters being
combined into one.
2) The number and order of stanzas. Akira Saito counted 701.5 stanzas in
Kawa Paltsek’s translation93 and 913 stanzas in Loden Sherab’s.
3) The name of the author. Kawa Paltsek’s colophon94 mentions
Akṣayamati95 as the author of the Bodhisattva-caryāvatāra instead of
Śāntideva. Saito suggests that Akṣayamati is an epithet for Śāntideva.
89 See Akira Saito, A Study of Akṣayamati, page 13; Tibetan manuscripts, pages 196-198, text St. 628,
St. 629, St. 630; Inventaire des Manuscritps, page 174, text Pt. 794. 90 When Stein first arrived at Tun-huang in 1907, he learned about a secret library that had been discovered in one of the many caves in the Valley of the Thousand Buddhas in 1900 by a Chinese Taoist priest called Wang Yuan-lu. This hidden library was walled up in a Buddhist cave-temple during the early 11th century (ca. 1015 or 1035) and remained untouched for 900 years until it was discovered by Wang. These fragments from Tun-huang are at present the oldest extant Tibetan language versions of the Bodhisattva-caryavatara.
91 See Devils On The Silk Road and Pioneer Of The Silk Road. 92 Saito prepared a critical edition of the Tun-huang manuscripts of the Bodhisattva
caryavatara. He so far has edited chapters 1, 2, 6, 7, and 8, using the text St. 628. See Study of Akṣayamati and Study of the Dūn-hūang recension. 93 See Akira Saito, A Study of Akṣayamati, page 20. 94 See colophon in St. 629, A Study of Akṣayamati page 14: “The Bodhisattvacaryāvatāra, written
by ācārya Akṣayamati, has been finished.” The Tibetan manuscript reads: [byang chub sems dpa’i spyod pa la ’jug pa // slobs dpon Blo-gros-myi-zad-pas mdzad pa rdzogs s-ho]. And furthermore, the colophon of St. 629 continues, A Study of Akṣayamati page 18: “An Indian
4) Saito concludes that the texts are based on two different Sanskrit manuscripts. We can deduce from the different translations that at least two, if not three, different Sanskrit versions of the Bodhisattva-caryāvatāra were in circulation during the different translation stages.
We conclude that the Tibetan scholars considered the longer version to be the authentic one, since five out of ten translations of Sanskrit commentaries incorporated in the Tangyur are based on a ten-chapter version. For these five commentaries, four are extensive: Peking No. 5273 by Prajñākaramati, Peking No. 5275 by Kalyāṇadeva, Peking No. 5277 by Vairocanarakṣita, and Peking 5282 by Vibhūticandra. These four extensive commentaries were all written by famous Indian scholars, and their translations are frequently quoted by Tibetan scholars. Also Peking No. 5276, a brief commentary written by the famous Indian master Kṛṣṇapāda, is frequently quoted by Tibetan scholars. Peking No. 5280 and Peking No. 5281 are short metrical synopses of the Bodhisattva-caryāvatāra brought to Tibet and translated by Atiśa (982-1054); they were written by his teacher Suvarṇadvīpa.96
Saito discovered that three of these ten commentaries are based on the same Sanskrit manuscript that Kawa Paltsek used for his translation. These are Peking No. 5274, anonymous author and translator; Peking No. 5278, translated by Paṇḍita Minyam Khölpo97 and Loden Sherab98 (1059-1109); and Peking No. 5279, anonymous author and translator. Peking No. 5279, a commentary exclusively on the chapter about transcendental knowledge, is identical with the eighth chapter of Peking No. 5274.99 These three commentaries are ignored by Tibetan scholars in their commentaries on the Bodhisattva-caryāvatāra. However, non-Tibetan scholars such as Saito, Crosby, and Skilton consider the Kawa Paltsek translation to be “closer to the original (Sanskrit) composition.”100
The Bodhisattva-caryāvatāra was also translated into the Chinese and Mongolian languages. It was translated from Sanskrit into Chinese101 by T’ien Hsi-tsai (Devaśānti
scholar Sarvajñadeva, and a Tibetan translator, Buddhist priest, dPal-brtsegs, translated, edited and completed [the text in Tibetan].” The Tibetan manuscript reads: [rgya gar gyi mkhan po sar va jña deva dang zhu chen gyi lo tsa ba ban ’de dpal brtsegs kyis bsgyur cing zhus te gtan la phab pa’o].
95 For the discussion on Śāntideva [zhi ba lha] and Akṣayamati [blo gros mi zad pa], see A Study of Akṣayamati pages 20-22. Tshechok Ling Yongdzin Yeshe Gyaltshan [tshe mchog gling yongs ’dzin ye shes rgyal mtshan] (1713-1793) does not hesitate to say in his lam rim bla brgyud, page 291.6, that Akṣayamati is an epithet for Śāntideva [‘di’i blo gros mi zad pa zhes pa rgyal sras zhi ba lha’i mtshan gyi rnam grangs yin no].
96 For an analysis of Peking No. 5280 and No. 5281, see Suvarṇadvīpa’s Commentaries. 97 paṇḍita mi mnyam khol po 98 blo ldan shes rab 99 See A Study of Akṣayamati, pages 57-85. 100 See The Bodhicaryāvatāra, a new translation, page xxxi and A Study of Akṣayamati. 101 P’u t’i hsing ching, Taisho No. 1662, vol. 32, 543c-562a
from Kashmir?) between 980 and 1001. This Chinese translation has 782 stanzas in eight chapters.102 Chapters four and five, as found in the current Sanskrit edition, are missing, and this translation identifies Nāgārjuna as its author. In 1305 a Mongolian translation was made from Tibetan texts by Chökyi Özer.103
In 1892 parts of the Bodhisattva-caryāvatāra were translated for the first time into French by Louis de La Vallée Poussin. In 1909 L. D. Barnett published a partial English version, followed again in 1920 by Louis Finot’s French rendering. Then, in 1923 Richard Schmidt provided a German translation of the text. These four pioneering works, all of which derive from Sanskrit originals, led to the publication of many Western-language translations, based both on Sanskrit and Tibetan texts.104
The Tangyur105 contains ten translations of Indian commentaries on the Bodhisattvacaryāvatāra.106 Butön organized his Tangyur based on the old Narthang edition,107 circa 1334 in Zhalu.108 Butön compiled a catalogue to the Tangyur109 one year later in which he incorporated all ten Indian commentaries. What follows is a list of these important commentaries for the interested student of the Bodhisattva-caryāvatāra.110 Note that except for the commentary written by Prajñākaramati, all of their Sanskrit versions are lost.
1. sher ’byung bka’ ‘grel: byang chub kyi spyod pa la ‘jug pa’i bka’ ‘grel; skr. Bodhicaryāvatāra-pañjikā; written in Sanskrit by the Indian scholar Prajñākaramati111 (950-1030), translated by Marpa Chökyi Wangchuk112 (1012
102 See Weiterwirken des Werkes, page 31. 103 Chökyi Özer [chos kyi ’od zer]. See Quellenbezug Eines Mongolischen Tanjurtextes. In this treatise, Weller compares the Mongolian translation with various Tibetan sources. He concludes that the Mongolian translation must have been based on several Tibetan sources, although the colophon of the Mongolian translation states that Chökyi Özer translated the Bodhisattva
caryavatara from the Indian language (most likely Sanskrit). See Quellenbezug Eines Mongolischen Tanjurtextes, page 42. 104 For details on the translation history of the Bodhisattva-caryāvatāra into Western languages,
see Buddhist Literature, pages 262-353. 105 Peking vol. 100 106 The Bodhisattva-caryavatara root text, spyod ’jug rtsa ba, is found in Peking No. 5272, vol. 99. 107 snar thang 108 zha lu 109 dkar chag nor bu rin chen dbang gi rgyal po’i phreng ba 110 For a detailed analysis of all 10 Indian commentaries see Weiterwirken des Werkes by Siglinde
Dietz, pages 35-38; A Study of Akṣayamati by Akira Saito, pages 22-23; and Altruism and Reality, pages 3-5. 111 shes rab ’byung gnas blo gros 112 mar pa chos kyi dbang phyug
1096) and Darma Drakpa,113 revised by Yönten Gyamtso,114 Peking No. 5273, vol.
100.
No commentary is given to the tenth chapter. This text is the only complete known commentary that still exists in Sanskrit115 and is considered by Tibetan scholars to be the most important among the ten Indian commentaries on the Bodhisattvacaryāvatāra preserved in the Tangyur. The author, Prajñākaramati, lived during the 11th century116 and was one of the Six Paṇḍitas of the Gates117 of Vikramaśīla.
113 gnyan dar ma grags pa 114 yon tan rgya mtsho 115 The Sanskrit text was first edited by Louis de la Vallée Poussin. See the introduction in
Prajñākaramati’s commentary: “The text of the Bodhicaryāvatāra-pañjikā is preserved in two MSS, now forming part of the collection of the Government of Bengal at Calcutta, both acquired by Professor Haraprasād Śāstrī. The first is in the Nepalese character and contains (with several large lacunae) the whole of the work. (Except the tenth chapter) The second, in Maithili character, contains only the commentary on the ninth chapter.” Further editions of Prajñākaramati’s Sanskrit commentary were made by P.L. Vaidya and Dwaraka Das Shastri.
116 For biographical notes on Prajñākaramati, see Tāranātha’s History of Buddhism, pages 296-297
and mkhas btsun bzang po Vol. I, page 246. 117 The Six Paṇḍitas of the Gates [mkhas pa’i sgo drug] or the Six Gatekeeper Paṇḍitas was an honorary title for the principal teachers at Vikramaśīla University during the reign of King Canaka of the Pāla dynasty. They were responsible for specific disciplines and required anyone seeking admission as a student to engage with one of them in debate. Lists of the Six Gatekeepers are mentioned in Tāranātha’s History of Buddhism and the Blue Annals. According to Tāranātha’s History of Buddhism, page 295, Prajñākaramati was the keeper of the Southern Gate; according to the Blue Annals, page 206, he was the keeper of the Western Gate. For further details, see also Crystal Mirror Vol. VI, pages 109-111.
118 shes rab 119 A Study of Akṣayamati by Akira Saito, pages 57-85.
100. This text was requested by Kamalarakṣita and Dīpaṃkara (Atiśa 982-1054) and was translated into Tibetan by Paṇḍita Dīpaṃkara (Atiśa) and the translator
120 kṛṣṇa / nag po pa, lived from the end of the 10th until the middle of the 11th century. See Life of Kṛṣṇācārya, page 144. 121 chos kyi grags pa 122 paṇḍita mi mnyam khol po 123 blo ldan shes rab 124 li ston rdo rje rgyal mtshan
125 See Study of Akṣayanati, pages 57-85. 126 Dharmapāla, the master from Suvarṇadvīpa [gser gling gi bla ma chos skyong], is also known as Dharmakīrti from Suvarṇadvīpa [gser gling pa chos kyi grags pa].
Tsültrim Gyalwa.127 As a metrical synopsis of the Bodhisattva-caryāvatāra, it condenses the entire text into 36 main points [don sum cu rtsa drug bsdus pa].
Many great masters and scholars of Tibet wrote commentaries on the Bodhisattvacaryāvatāra, and many of these commentaries were and still are used in monastic universities in Tibet, India, Nepal, Bhutan, Sikkim, and Ladak. A selection of some of the more famous commentators follows:
Sönam Tsemo130 (1142-1182), Lhopa Kunkhyen Rinchen Pal,131 Ngülchu Thogme Zangpo132 (1295-1369), Butön Rinchen Drup133 (1290-1364), Lama Dampa Sönam
127 lo tsa ba tshul khrim rgyal ba 128 tshul khrims rgyal ba 129 gtso bo’i don bcu gcig bsdus pa 130 Sönam Tsemo [bsod nams rtse mo] wrote a famous commentary on the Bodhisattva
caryāvatāra. See bsod nams rtse mo ’grel pa. He was a direct student of Chawa Chö Seng [phya ba chos seng] (1109-1169) and based his commentary on his teacher Chawa Chö Seng’s commentary on the Bodhisattva-caryāvatāra. See gangs can mkhas grub rim byon ming mdzod, page 1069.
131 Lhopa Kunkhyen Rinchen Pal [lho pa kun mkhyen rin chen dpal] was a direct student of Sakya Paṇḍita Kunga Gyaltshen [sa skya paṇḍita kun dga’ rgyal mtshan] (1182-1251), from whom he received detailed teachings on the Bodhisattva-caryāvatāra. He wrote his commentary on the Bodhisattva-caryāvatāra as a synopsis [zin bris] of the teachings he had received from Sakya Paṇḍita. See zin bris ’jam dpal zhal lung.
132 Ngülchu Thogme Zangpo [dngul chu thogs med bzang po] wrote a famous commentary on the Bodhisattva-caryāvatāra. According to Khenpo Ape, the three—Butön [bu ston], Lama Dampa Sönam Gyaltsen Pal Zangpo [bla ma dam pa bsod nams rgyal mtshan dpal bzang po] and Ngülchu Thogme Zangpo [dngul chu thogs med bzang po]—were students and teachers of each other. See the introduction to dngul chu thogs med ’grel pa as well as dngul chu thogs med rnam thar, page 15.
Gyaltsen Pal Zangpo134 (1312-1375), Sazang Mati Penchen Jamyang Lodro135 (12941376), Tsongkhapa Lobzang Drakpa136 (1357-1419), Gyaltsab Dharma Rinchen137 (1364-1432), Pawo Tsuglak Trengwa138 (1504-1566), Drugpa Pema Karpo139 (15271592), Mipham Rinpoche140 (1846-1912), Khenpo Zhenga141 (1871-1927), Thubten
133 In 1338 Butön [bu ston] wrote his famous commentary on the Bodhisattva-caryāvatāra. See
bu ston ’grel chen. 134 In 1338 Lama Dampa Sönam Gyaltsen Pal Zangpo [bla ma dam pa bsod nams rgyal mtshan dpal bzang po] wrote a famous commentary on the Bodhisattva-caryāvatāra. See bsod nams rgyal mtshan ’grel pa.
135 Sazang Mati Penchen Jamyang Lodro [sa bzang ma ti paṇ chen ’jam dbyangs blo gros], also known as Lodro Gyaltshen [blo gros rgyal mtshan], wrote a famous commentary on the Bodhisattva-caryāvatāra. See sa bzang ’grel chen. He was a direct student of Lama Dampa Sönam Gyaltsen Pal Zangpo [bla ma dam pa bsod nams rgyal mtshan dpal bzang po].
136 Tsongkhapa Lobzang Drakpa [tsong kha pa blo bzang grags pa] wrote a famous
commentary on the ninth chapter of the Bodhisattva-caryāvatāra. See blo bzang grags pa sher ’grel. 137 Gyaltsab Dharma Rinchen [rgyal tshab dharma rin chen], a direct student of Rendawa [red mda’ ba] (1349-1412) and Tsongkhapa Lobzang Drakpa, wrote a famous commentary on the Bodhisattva-caryāvatāra. See dar ṭik.
138 In 1565, one year before his death, Pawo Tsuglak Trengwa [dpa’ bo gtsug lag phreng ba] wrote a very extensive commentary on the Bodhisattva-caryāvatāra. See gtsug lag ’grel chen.
139 ’brug pa pad ma dkar po. See pad dkar ’bru ’grel. 140 Ju Mipham Jamyang Namgyal [‘ju mi pham ’jam dbyangs rnam rgyal] received teachings from Paltrül Rinpoche on the chapter concerning transcendental knowledge and shortly thereafter, in 1878, wrote a commentary to this chapter. See nor bu ke ta ka. Then, in 1889, Mipham Rinpoche wrote a refutation of the objections raised by the Gelukpa Tragkar Tulku [brag dkar sprul sku] from Drepung [‘bras spungs] against his commentary nor bu ke ta ka. See brgal lan nyin byed snang ba (brag dkar brgal lan). Around 1892, Mipham wrote another refutation of the objections to his interpretation raised by the Gelukpa Palriwa Lobzang Rabsel [dpal ri ba blo bzang rab gsal]. See gzhan gyis brtsad pa’i lan mdor bsdus pa (rab gsal brgal lan). During the years 1878 and 1880 Mipham Rinpoche engaged in a public debate on the ninth chapter of the Bodhisattva-caryāvatāra with the famous scholar Japa Do-Ngag [‘ja’ pa mdo sngags] of the New Translation School. The debate lasted for several days during which Paltrül Rinpoche acted as the referee. For further details about the debate as well as about Mipham Rinpoche’s life and work, see Beacon of Certainty, pages 19-39; Nyingma School of Tibetan Buddhism, pages 869-880; Among Tibetan Texts, pages 227-233; Reflexive Nature of Awareness; and Werke des Mipham rnam-rgyal.
141 Gyakung Khenpo Zhenga [rgya bskung mkhan po gzhan dga’], also known as Khenpo Chökyi Nangwa [mkhan po chos kyi snang ba], was a student of Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu] with whom he studied for thirteen years and from whom he received the oral explanation lineage of Paltrül Rinpoche. Based on these teachings, he wrote his famous ’annotation commentary’ [mchan ’grel] on the ‘thirteen great textbooks’ [gzhung chen bcu gsum] of Indian origin, including the Bodhisattva-caryāvatāra. See spyod ’jug ’mchan ’grel.
Chökyi Drakpa,142 Khenpo Kunpal143 (1862-1943), Zhechen Gyaltsab144 (1871-1926) and Lodro Gyaltshen.145
The interpretation of the Bodhisattva-caryāvatāra is closely linked to Buddhist scholasticism in Tibet. Buddhist scholasticism was brought from India to Tibet by the Indian paṇḍitas invited during the time of the three great kings: Songtsen Gampo,146 Trisong Detsen,147 and Tri Ralpachen.148 The first centers of learning were places such as Samye,149 Pangtang Kame,150 and Ushang Doyi Lhakhang,151 where great Indian masters152 trained Tibetan translators153 and helped them prepare exact translations of many sūtras and tantras from Sanskrit into the Tibetan language.
142 Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], born in the 19th century, also known as Minyag Kunzang Sönam [mi nyag kun bzang bsod nams], was a direct student of Paltrül Rinpoche and wrote three commentaries on the Bodhisattva-caryāvatāra. See mi nyag kun bzang ’grel chen, mi nyag kun bzang sher ’grel 1 and mi nyag kun bzang sher ’grel 2. An English translation of mi nyag kun bzang sher ’grel 1 was completed by the Padmakara Translation Group, see Two Buddhist Commentaries.
143 mkhan po kun dpal / mkhan po kun bzang dpal ldan. See kun dpal ’grel pa. 144 Zhechen Gyaltsab [zhe chen rgyal tshab], also known as Zhechen Pema Namgyal [zhe chen padma rnam rgyal], a direct student of Mipham Rinpoche, wrote two important commentaries
on the ninth chapter of the Bodhisattva-caryāvatāra. See sher le’u’i ’bru ’grel nor bu’i sgron me and shes rab le’i mchan ’grel don gsal me long. 145 See sher ’grel snying po’i don gsal. 146 srong btsan sgam po reigned circa 618-641. 147 khri srong lde btsan reigned during the second half of the 8th century, 756-797. 148 khri ral pa can reigned circa 815-838. 149 bsam yas 150 The fortress at Pangthang Kame [‘phang thang ka med], located in Yerpa, was built by
Tride Tsuk [khri lde btsug] in the first half of the 8th century. The Blue Annals mention a flood at Pangthang during the reign of Trisong Detsen. Pangtang Kame is also the birthplace of Trisong Detsen. See From bKa’ bstan bcos to bKa’ ’gyur, page 91.
151 u shang rdo’i lha khang was erected by King Ralpachen. 152 Among many other paṇḍitas, five great masters [slob dpon chen po rnam lnga] were invited to Tibet during the reign of King Trisong Detsen: Padmasambhava from Oḍḍiyāna, Vimalamitra from Kashmir, the Preceptor and Bodhisattva Śāntarakṣita from Zahor (Sahor), the Indian master Kamalaśīla and the Ceylonese master Dānaśīla. See klong chen chos ’byung, pages
303. During the reign of King Tride Songtsen, the son of Trisong Detsen, six other masters are mentioned in particular: the Preceptor Prajñāvarma, Śākya Siṃha, Surendrabodhi, Jinamitra, Dānaśīla, and Vīryasiṃhakara. See klong chen chos ’byung, page 372.
153 The first and most famous of the early translators were ‘the seven trial translators’ [lo tsā ba sad mi mi bdun]: Pa Mañjuśrī [dpa’ mañjuśrī], Tsangthen Lendra [rtsangs then lendra], Tren Karamute [bran karamute], Pagor Vairocana [pagor vairocana], Khön Nagenda [’khon nagendra], Tsang Devendra [rtsangs devendra], and Lang Sugata [rlangs sugata]. All of them
Later, during the reign of King Ralpachen, many monastic centers were created following the tradition of the Indian paṇḍitas. King Ralpachen himself completed 108 Buddhist building projects that his forefathers had pledged to build but could not finish during their lifetimes.154 He also created twelve philosophical colleges, six monasteries, and six retreat centers.155 Thus, in the early days of Buddhism in Tibet, practitioners studied sūtra and practiced tantra in the tradition of the Indian paṇḍitas.
During the reign of King Langdarma these practice and scholastic centers were dismantled, the Indian scholars and translators left Tibet, and many practitioners went into hiding.
With the beginning of the Later Translation Period, from the time of Rinchen Zangpo onward, Buddhist scholasticism was revived throughout Central and Southwest Tibet.156 The Nyingma, Old Kadampa, Sakya, Kagyü, and later Gelugpa Schools developed great monastic universities. Scholasticism in the Nyingma School was preserved, on one hand, by great masters who appeared over the centuries such as Longchenpa and Rongdzom Mahāpaṇḍita, and, on the other hand, by the great monastic institutions of Central Tibet such as Samye, Mindröl Ling,157 and Dorje Trak.158
The Nyingma School in East Tibet produced great masters and scholars in many places such as Kathok, Dzogchen, Palyül, and Zhechen. However, only during the second half of the 19th century were institutional philosophical studies at Buddhist universities made available to a wider audience in East Tibet’s Nyingma monasteries. Before that time, the main focus of the Nyingma School in East Tibet was on the
received monks’ ordination from Śāntarakṣita. Equally famous were Kawa Paltsek [ska ba dpal brtsegs], Cokro Lui Gyaltshen [cog ro lu’i rgyal mtshan], Zhang Nanam Yeshes De [zhang sna nam ye shes sde], Ma Rinchen Chog [rma rin chen mchog], and Nyag Jñāna Kumāra [gnyags jñāna kumāra]. Minor translators included Denma Tsemang [ldan ma rtse mang], Nub Namkhay Nyingpo [snubs nam mkha’i snying po], and Acaya Yeshe Yang [acarya ye shes dbyangs]. See klong chen chos ’byung, page 304.
154 See klong chen chos ’byung, page 374: mes kyi gtsug lag khang brgya rtsa brgyad bzhengs par
dam bcas pa’i grangs ma tshang pa’i lhag ma rnams kha bkang / 155 See klong chen chos ’byung, page 376: de’i dus chos grva chen mo gsum du khod bshams te / thos bsam blo sbyong gi grva bcu gnyis / mkhas btsun stangs ’bul gyi grva drug / smra bcad sems phyos kyi grva drug ste grva bcu gnyis la sogs pa bshams te /
156 The first great centers of Buddhist scholasticism at the dawn of the Later Translation Period were Sangphu Monastery [gsang phu dgon pa] and Sakya [sa skya]. The great translator Ngok Lotsawa Loden Sherab [rngog lo tsā ba blo ldan shes rab] (1059-1109) taught extensively at Sangphu and Sakya Paṇḍita [sa skya paṇḍita] (1182-1251) at Sakya. Sangphu Monastery was founded in 1073 by Ngok Lotsawa Loden Sherab’s uncle Ngok Lekpey Sherab [rngog legs pa’i shes rab]. Sakya Monastery was established also in the year 1073 by Konchok Gyalpo [dkon mchog rgyal po].
157 Mindröl Ling [smin sgrol gling] was founded in 1670 by Terdag Lingpa (1646-1714). 158 Dorje Trak [rdo rje brag] was founded in 1632 by the Third Rigdzin, Ngagi Wangpo [rig ’dzin ngag gi dbang po].
practice of meditation, while philosophical studies were pursued at Buddhist universities in Central Tibet.
According to Khenpo Chöga, in general the Nyingma School’s Buddhist shedra159 follow the structure of the Nālandā monastic university in India, which emphasizes maintaining the entire Buddhist tradition through nine scholastic activities.160
The first three scholastic activities are study, contemplation, and meditation.161 A student who aspires to become a scholar must first listen to the teachings and thoroughly study the dharma. He must repeatedly contemplate the meaning of those teachings. Finally, to internalize the teachings, he must meditate on their meaning. Thus, he accomplishes something that benefits him personally. The next three activities of a scholar are teaching, debate, and composition.162 For the benefit of others, a scholar teaches the dharma, engages in debates about its meaning to clear away doubts in the minds of others, and writes compositions and treatises. The last three scholastic activities are founding universities, developing retreat centers, and engaging in Buddhist activities.163 For the benefit of both himself and others, the scholar creates Buddhist universities164 so that his students can study the dharma, and he develops retreat centers165 so that they can practice meditation. He also engages in Buddhist activities such as building monasteries, stūpas, and so forth.
The Nyingma School maintains a system in which scholasticism and meditation are practiced as a unity.166 Exemplary masters such as Vairocana, Longchen Rabjam, Rongzom Mahāpaṇḍita, Paltrül Rinpoche, and Mipham Rinpoche were equally accomplished scholars and yogins. These great masters took upon themselves the task of maintaining the entire teaching of Buddhism by preserving this unity of both the scholastic and practice traditions.
Institutional scholasticism and the founding of Buddhist universities in the Nyingma School of East Tibet began in the middle of the 19th century during the time of great masters such as Jamyang Khyentse Wangpo167 (1820-1892), Kongtrül Lodro Thaye168 (1813-1899), and Paltrül Rinpoche (1808-1887). East Tibetan monasteries such as
159 bshad grva / chos grva 160 mkhas pa’i bya ba dgu 161 thos bsam sgom gsum 162 ’chad rtsod rtsom gsum 163 bshad sgrub las gsum 164 bshad grva 165 sgrub grva 166 mkhas sgrub zung ’brel gyi lugs srol 167 ’jam dbyangs mkhyen brtse’i dbang po 168 kong sprul blo gros mtha’ yas
Kathok,169 Dzogchen, Palyül,170 and Zhechen,171 as well as the Sakya monastery Dzongsar,172 and the Kagyü monastery Palpung,173 founded universities and set up rigorous Buddhist study curricula. With the founding of Śrī Siṃha Shedra, around 1842, Dzogchen Monastery was probably the first of the Nyingma monasteries in East Tibet to establish an institutional system for producing scholars and preceptors on a grand scale.
Called ‘Rudam Orgyen Samten Chöling’, Dzogchen Monastery was founded in 1685174 by the first Dzogchen Rinpoche, Pema Rigdzin (1625-1697). Later, the first Dodrupchen Jigme Thrinley Özer (1745-1821) sent his student Gyalse Zhenphen
169 The Vajra Seat of Kathok [kaḥ thog rdo rje gdan] was founded in 1159 by Kathok Dampa Deshek [kaḥ thog dam pa bde gshegs] (1122-1192). Mipham Rinpoche (1846-1912) charged his student Khenpo Kunpal with the task of creating a shedra [bshad grva] at Kathok. Khenpo Kunpal established this as commanded in the year 1906 [rab tshes me rta lo]. The shedra was named Shedrup Norbu Lhünpo [bshad sgrub nor bu lhun po]. See kaḥ thog lo rgyus, pages 145 and 155. Subsequently, Khenpo Ngagwang Palzang [mkhan po ngag dbang dpal bzang], also known as Khenpo Ngagchung [mkhan po ngag chung] (1879-1941), taught for five years at this shedra. See kaḥ thog lo rgyus, page 148, and Among Tibetan Texts, pages 28-29.
170 Palyül Namgyal Jangchub Ling [dpal yul rnam rgyal byang chub gling] was founded in 1665 by Rigdzin Kunzang Sherab [rig ’dzin kun bzang shes rab] (1636-1698). The shedra at Palyül was created in 1922 [chu khyi lo] under the second Pema Norbu [padma nor bu] (18871932). Khenpo Ngagchung [mkhan po ngag chung] gave an initial three-day lecture as part of the opening ceremony. At the beginning only fifty monks attended the shedra. Khenpo Ngagchung studied as a young man at the Śrī Siṃha Shedra at Dzogchen and became the main khenpo at Kathok.
171 Zhechen Monastery [zhe chen dar rgyas gling] was founded in 1734 [shing stag lo] by the second Rabjam Rinpoche, Gyurme Kunzang Namgyal [rab ’jams sku phreng gnyis pa ’gyur med kun bzang rnam rgyal]. According to Khenpo Chöga, it appears that the shedra at Zhechen was established much later than Śrī Siṃha Shedra.
172 Dzongsar Trashi Lhatse Monastery [rdzong gsar bkra shis lha rtse’i dgon pa] was founded in 1253 by Chögyal Phakpa [chos rgyal ’phags pa] (1235-1280). The Dzongsar Shedra [rdzong gsar bshad grva] was planned by Jamyang Khyentse Wangpo [‘jam dbyangs mkhyen brtse’i dbang po], but it was Dzongsar Khyentse Chökyi Lodro (1893-1959), who, at the age of 26, actually founded it in 1918. The shedra was named Khamche Shedrup Dargye Ling [khams bye bshad sgrub dar rgyal gling]. He invited Khenpo Zhenga from Śrī Siṃha Shedra of Dzogchen to be the first khenpo in charge of studies. See Masters of Meditation, page 279. For further details see our chapter on the history of Dzongsar Shedra.
173 Palpung Monastery [dpal spungs] was founded in 1727 by the eighth Situpa, Mahāpaṇḍita Situ Chökyi Jungne [situ paṇ chen chos kyi ’byung gnas] (1699-1774). It was Situ Pema Wangchuk Gyalpo [situ padma dbang phyug rgyal po] (1886-1952) from Palpung Monastery who requested Khenpo Zhenga (1871-1927) to write the famous annotation commentaries to all thirteen great textbooks. The annotation commentary to the Bodhisattva-caryāvatāra was written by Khenpo Zhenga at Palpung monastery. Khenpo Zhenga taught the entire ‘thirteen philosophical textbooks of Indian origin’ to Situ Pema Wangchuk Gyalpo and founded at that time the shedra at Palpung Monastery.
174 However, the tshig mdzod chen mo says that Dzogchen Monastery was founded in 1675.
Thaye175 (1800-?) to a certain place in the valley of Dzogchen, where he had a vision of the great Dzogchen master Śrī Siṃha sitting on a rock.
In honor of Śrī Siṃha, Gyalse Zhenphen Thaye, the fourth Dzogchen Rinpoche, Mingyur Namkhai Dorje176 (1793-?), Sengtruk Pema Trashi,177 Dzogchen Khenpo Pema Dorje178 (19th century), and Do Khyentse Yeshe Dorje179 (1800-1866) established the Dzogchen Śrī Siṃha Shedra180 at the very place where Gyalse Zhenphen Thaye had seen Śrī Siṃha in his vision. Since Gyalse Zhenphen Thaye rebuilt Dzogchen Monastery in 1842 after it was totally destroyed by an earthquake, it is likely that Śrī Siṃha Shedra was founded around that time.
To understand how Tibetan scholars write commentaries on the Bodhisattvacaryāvatāra, one must take a look at their educational system. Since the time of Nālandā, the Bodhisattva-caryāvatāra was taught by an elite group of highly specialized monk-scholars to an exclusively male audience of scholarly monks. The didactic language in use at Śrī Siṃha Shedra was and still is classical Buddhist Tibetan, a very technical jargon understood only by those prepared through training in the vast field of Buddhist philosophy and sciences. Tibetan commentaries on the Bodhisattvacaryāvatāra reflect this enormous range of knowledge and thus force the reader to seek guidance from representatives of the Tibetan scholastic tradition.
175 Gyalse Zhenphen Thaye [rgyal sras gzhan phan mtha’ yas] was considered to be an incarnation of Śāntarakṣita. He studied with the first Dodrupchen Jigme Trinley Özer [‘jigs med phrin las ’od zer], Gyalwe Nyugu [rgyal ba’i myu gu] (1765-1843), the fourth Dzogchen Rinpoche, Mingyur Namkhai Dorje, as well as Sengtruk Pema Trashi [seng phrug pad ma bkra shis] and many others.
176 mi ’gyur nam mkha’i rdo rje was a direct student of the first Dodrupchen Jigme Trinley Özer. For biographical notes on Mingyur Namkhai Dorje, see Masters of Meditation, pages 174
178. Among his students were Paltrül Rinpoche, Adzom Drugpa, Mipham Rinpoche, and
Gyalse Zhenphen Thaye. 177 Sengtruk Pema Trashi [seng phrug pad ma bkra shis], also known as Pema Trashi [padma bkra shis], studied as a young man for 15-20 years at Mindröl Ling Monastery. He was the main khenpo at Dzogchen Monastery and became the teacher of Gyalse Zhenphen Thaye, who received from him a commentary on the Bodhisattva-caryāvatāra, the bodhisattva vows, and numerous other teachings.
178 Dzogchen Khenpo Pema Dorje [rdzogs chen mkhan po pad ma rdo rje] was a 19th century master who studied with Gyalse Zhenpen Thaye, the fourth Dzogchen Rinpoche, and Khenchen Sengtruk Pema Trashi. He was a classmate of Paltrül Rinpoche and one of the foremost khenpos of Dzogchen Monastery. For biographical notes see Masters of Meditation, page 200.
179 mdo mkhyen brtse ye shes rdo rje 180 śrī siṃha bshad grva, śrī siṃha chos grva.
The curriculum at Buddhist universities of the Nyingma School culminates at the highest level in the awarding of the title of ‘Zhungluk Rabjampa’, which means ‘Teacher of Infinite Textbooks’, and, on a lower level, in the title ‘khenpo’,181 which means ‘preceptor’. A khenpo is authorized to give the vows182 of individual liberation,183 i.e., he is a preceptor of monastic discipline.184 The main task of a khenpo is to uphold the unbroken ordination lineage of monks and nuns. In addition to the meaning of preceptor, the title khenpo can also mean ‘scholar’ or ‘paṇḍita’.185 A khenpo who functions as a preceptor must be a fully-ordained monk. He must be learned in the rules of monastic discipline but not necessarily in all of Buddhist philosophy and the sciences.186
Students at Śrī Siṃha Shedra are exclusively monks187 who enter at the age of eighteen and may then take full ordination188 at the age of twenty. If they complete the rigorous seventeen-year curriculum189 of study and practice, they may be appointed khenpo and perhaps be sent to another monastery to maintain the tradition of monastic discipline and scholasticism190 there.
181 mkhan po; skr. upādhyāya. A khenpo must have kept the prātimokṣa vows himself flawlessly for at least ten years in a central country such as India, and for five years in a border country such as Tibet, in order to pass them on to someone else. He must be learned in all monastic ceremonies and be knowledgeable in all aspects of the vinaya, the monastic discipline. For a detailed explanation see Buddhist Ethics, pages 44-46.
182 sdom pa; skr. saṃvara 183 so thar; skr. prātimokṣa 184 ’dul ba; vinaya 185 paṇḍita 186 Buddhist philosophy and the sciences are part of what is commonly known as the ten
sciences [rig gnas bcu], which are subdivided into the five greater sciences and the five lesser sciences. The five greater sciences [rig gnas che ba lnga] comprise the science of arts [bzo rig gnas], medical science [gso ba’i rig gnas], the science of linguistics [sgra’i rig gnas], the science of logic [gtan tshigs kyi rig gnas], and the inner sciences of Buddhist philosophy, ‘esoterics’ [nang don rig pa]. The first four of these sciences are also called the ’four common sciences’ [thun mong gi rig gnas bzhi]. The five lesser sciences [rig gnas chung ba lnga] consist of poetics [snyan ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar], and astrology [skar rtsis]. To be learned in the inner sciences means that one is learned in both sūtra and tantra.
187 According to Śrī Siṃha tradition, a student is allowed to receive the monk vows [dge tshul gyi sdom pa] from the age of sixteen years. Note that lay people and nuns were not allowed to study at Śrī Siṃha Shedra.
188 According to Śrī Siṃha tradition, a student is allowed to receive the vows of a fully ordained monk [dge slong gyi sdom pa] from the age of twenty.
189 mdzad rim 190 Khenpo Chöga received his training at Śrī Siṃha Shedra shortly after the end of the Cultural Revolution (1966-1976), when the teaching of Buddhism was again permitted in Tibet. He studied for ten years the five major and five minor sciences. He began teaching as a khenpo at Śrī Siṃha Shedra in the late 1980s. Due to the special situation prevailing in Tibet at the time
The very best student is often appointed the Khenchen Tripa,191 a title meaning ‘Throne-Holding Great Preceptor’, and then takes a four-year appointment as the main teacher at Śrī Siṃha Shedra. The four-year term as Khenchen Tripa can neither be extended nor repeated for another four-year term.
Not only is the Khenchen Tripa responsible for the spiritual education of the monks, but he also teaches at Śrī Siṃha Shedra and maintains the monastic discipline at both the shedra and the monastery.192 In addition, he presides over the bimonthly poṣadha193 of the monks and is the main teacher during the annual ‘Bodhisattvacaryāvatāra Seminar’,194 which takes place in the ‘Saṃgha Garden Enclosure’ next to Dzogchen Monastery. The Khenchen Tripa at Śrī Siṃha Shedra teaches while sitting on a special throne, called the ‘Wish-fulfilling Jewel of the Preceptor’s Throne’.195 The first students to obtain the Khenchen Tripa post were Khenchen Pema Dorje196 and Paltrül Rinpoche.
Many khenpos enter into strict retreat after they complete their seventeen years of study. While studying at Śrī Siṃha Shedra, they dedicate 75 percent of their time to study and 25 percent to meditation. Later, when staying in Dzogchen Monastery’s retreat center, they practice 75 percent of the time and dedicate 25 percent to study. Thus, they always maintain the proper balance between study and practice.
In order to become a khenpo, one must complete the entire seventeen-year shedra program as a monk, having both studied the textbooks and maintained the monastic discipline197 of the full monk’s ordination. Following this the student is awarded the
and his great intelligence, he was made khenpo before he completed the traditional seventeen-year study period.
191 mkhen chen khri pa 192 The monastic discipline at Dzogchen Monastery is enforced by four disciplinarians [dge skos bzhi], by two secret informants [tho rdzi gnyis], and by 24 monastic servants [lha g.yog gnyis bcu rtsa bzhi].
193 Bimonthly poṣadha ceremonies are held either at Śrī Siṃha Shedra or at Dzogchen Monastery. According to the Illuminator, poṣadha [gso sbyong] literally means “healing and purifying” or “repairing and purifying.” It is the name of the principal ceremony conducted by ordained Buddhist monks and nuns in order to purify the breakage of vows and restore the purity of ordination.
194 spyod ’jug mchod pa / spyod rgan ma 195 mkhan khri yid bzhin nor bu 196 Dzogchen Khenpo Pema Dorje [rdzogs chen mkhan po pad ma rdo rje] was a 19th century
master who studied with Gyalse Zhenpen Thaye, the fourth Dzogchen Rinpoche, and Khenchen Sengtruk Pema Trashi. He was a classmate of Paltrül Rinpoche and one of the foremost khenpos of Dzogchen Monastery. For biographical notes see Masters of Meditation, page 200.
197 lta srung gnyis: dpe cha lta dang tshul khrims srung
title ‘khenpo’ and receives a diploma,198 authorizing him to teach the dharma and pass on monk’s vows as a preceptor.
To become a paṇḍita, the student must become learned in all five sciences.199 This is accomplished by first completing the seventeen years of study at Śrī Siṃha Shedra and studying another ten years with specialized teachers in the sciences. The title ‘Teacher of Infinite Textbooks’ is identical with the title ‘paṇḍita’, ‘scholar’ or ‘scholar of scholars’.200 It denotes someone who knows all the textbooks on Buddhist philosophy and the sciences.
At the next level is the title ‘Great Khenpo’.201 An exceedingly brilliant scholar, he has written commentaries on some, but not necessarily all, of the sciences and receives the title ‘Lion of Speech, Teacher of Boundless Textbooks’, taking his place in the assembly on a huge throne.
At the very highest level, a Mahāpaṇḍita is the most exalted of scholars. This title is reserved for those who know and teach the philosophical textbooks as well as the major and minor sciences, and who have also written commentaries to the treatises of all five major and minor sciences.202 Among those who achieved this exalted level of scholasticism are the masters Gertse Mahāpaṇḍita,203 Zhechen Öntrül Gyurme Thubtob Namgyal,204 Kongtrül Lodro Thaye, and Mipham Rinpoche.
The person mainly responsible for the curriculum at Śrī Siṃha Shedra was Gyalse Zhenphen Thaye. He had travelled widely in Tibet, China, and India and had visited many Buddhist universities of all schools. Mindröl Ling Monastery and Dzogchen Monastery were among the many places where he studied. Based on the vast knowledge that he had obtained through his travels and studies, Gyalse Zhenphen Thaye then developed the Dzogchen Śrī Siṃha curriculum.205
Gyalse Zhenphen Thaye mainly taught the ‘thirteen great textbooks of Indian origin’206 which will be explained in detail below. He had studied them mainly with
198 bka’ shog 199 rig pa’i gnas lnga bshad mkhan 200 mkhas dbang / mkhas pa’i dbang po 201 mkhan chen 202 rig pa’i gnas lnga’i bstan bcos 203 The Paṇḍita from Katog [kaḥ thog gi paṇḍita] Gertse Mahāpaṇḍita Kunkhyen Gyurme
Tsewang Chogdrup [dge rtse mahā paṇḍita kun mkhyen ’gyur med tshe dbang mchog grub]
(born in 1761). 204 Zhechen Öntrül Gyurme Thubtob Namgyal [zhe chen dbon sprul ’gyur med mthu stobs rnam rgyal] (1787-?) was the teacher of Kongtrül Lodro Thaye. Thubtob Namgyal also studied with khenpos from the Dzogchen Monastery.
205 mdzad rim 206 gzhung chen bcu gsum
Sengtruk Pema Trashi and taught them extensively to his students Paltrül Rinpoche207 and Khenchen Pema Dorje, and to some extent to his young nephew, Ön Urgyen Tendzin Norbu.208
Khenchen Pema Dorje compiled the rules and the curriculum for the Śrī Siṃha Shedra as set forth by Gyalse Zhenphen Thaye. Paltrül Rinpoche gave the complete teachings of Gyalse Zhenphen Thaye to Ön Urgyen Tendzin Norbu. Ön Urgyen Tendzin Norbu in turn passed the complete explanation lineage he had received from Paltrül Rinpoche on to Khenpo Zhenga.209 Khenpo Zhenga wrote the famous annotated commentaries210 to the ‘thirteen great textbooks of Indian origin’ and also to the supplementary textbooks. Thereafter, the ‘thirteen great textbooks’ were always taught at Śrī Siṃha Shedra based on Khenpo Zhenga’s annotations. Khenpo Zhenga wrote his annotations based on the explanation lineage that came down to him from the abovementioned masters. Even now, the students at Śrī Siṃha Shedra must learn all ‘thirteen great textbooks’ by heart.
At the Śrī Siṃha Shedra, students would, over a period of nine, thirteen, or seventeen years, study the sciences,211 ‘thirteen great textbooks of Indian origin’,212 tantra,213 and eventually the Dzogchen teachings.214 The aim of the Śrī Siṃha Shedra has been to produce many accomplished scholar-yogins, i.e., qualified teachers trained equally in Buddhist scholasticism and meditation.215
The entire study program at the shedra is divided into three sections. The first section takes nine years to complete and focuses mainly on the ‘thirteen great textbooks of Indian origin’ and the Guhyagarbha Tantra. The second section takes four years to complete and deals mainly with tantra and the writings of Rongzom Mahāpaṇḍita and Longchen Rabjam. The third section takes another four years to complete and concentrates on the study of Atiyoga.
207 Paltrül Rinpoche had also received teachings from Sengtruk Pema Trashi. 208 Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu], also known as Urgyen Tenga
[u rgyan bstan dga’], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He studied with Paltrül Rinpoche and also with Gyalse Zhenphen Thaye. 209 rgya bskung mkhan po gzhan dga’ 210 mchan ’grel 211 rig gnas 212 gzhung chen bcu gsum 213 rgyud 214 rdzogs chen 215 mkhas sgrub gnyis
During the first section of nine years,216 the first two years217 are mainly dedicated to the study of the Bodhisattva-caryāvatāra218 and the vinaya;219 the second two years to the study of madhyamaka220 and cittamātra;221 the next three years to the study of prajñāparamitā222 and abhidharma;223 and the last two years to the study of the Mañjuśri-nāma-saṃgīti224 and the Guhyagarbha Tantra.225 During this first nine-year period, students also study the writings of Sakya Paṇḍita,226 Gorampa Sönam
216 Every day one student must recapitulate the previous day’s lesson before the entire class. Each student must roll up a piece of paper with his name written on it, and the khenpo will choose a student by drawing a name card. This procedure is called ’drawing the name cards’ [rtags dril ’phen]. Advanced students who have joined the science classes have to write a daily synopsis based on the textbooks and oral teachings [dpe brjod bris]. Through this the teacher can check the students’ understanding and writing skills. A final written examination [yid tshad / yig rgyugs] is held after the first section of nine years.
217 During the course of the first two years, students also received commentaries on the dkon mchog rjes dran mdo, rgyal sras lag len, and sdom gsum. To receive a commentary on the dkon mchog rjes dran mdo is considered to be a very auspicious beginning [rten ’brel] for any new student.
218 spyod ’jug
219 Among the ‘thirteen great textbooks’, this refers to the Prātimokṣa-sūtra [so sor thar pa’i mdo] and the Vinaya-sūtra [‘dul ba mdo rtsa ba]. 220 Among the ‘thirteen great textbooks’, the madhyamaka [dbu ma] textbooks refer to the
Prajñā-nāma-mūla-madhyamaka-kārika [dbu ma rtsa ba shes rab], the Madhyamakāvatāra [dbu ma la ’jug pa], and the Catuḥśataka-śāstra-kārikā-nāma [bstan bcos bzhi brgya pa]. Together with the madhyamaka textbooks the students also study logic [tshad ma].
221 Among the ‘thirteen great textbooks’, the cittamātra [sems tsam pa] refers to the Sūtrālaṃkāra [mdo sde rgyan]. After this text, the students study the Madhyānta-vibhaṇga (kārikā) [dbus mtha’ rnam ’byed].
222 Among the ‘thirteen great textbooks’, the prajñāparamitā refers to the Abhisamayālaṃkāra [mngon rtogs rgyan]. This text condenses the entire meaning of the extensive, medium and short prajñāparamitā-sūtras. It is said that merely reciting the Abhisamayālaṃkāra carries the same merit as reciting all the extensive, medium and short prajñāparamitā-sūtras. After this text the students study the Dharma-dharmatā-vibhaṇga-kārikā [chos dang chos nyid rnam par ’byed] and the Uttara-tantra [rgyud bla ma].
223 Among the ‘thirteen great textbooks’, the abhidharma refers to the Abhidharma-koṣa-kārikā [chos mngon pa’i mdzod] and the Abhidharma-samuccaya [chos mngon pa kun las btus pa]. 224 ’jam dpal mtshan brjod
225 rgyud gsang ba snying po 226 For biographical notes on Sakya Paṇḍita Kunga Gyaltshen [sa skya paṇḍita kun dga’ rgyal mtshan] (1182-1251) see mkhas btsun bzang po Vol. X, 137ff; Luminous Lifes, pages 159-169.
Senge,227 the 7th Karmapa, Chötrak Gyamtso,228 and Tsongkhapa Lobzang Drakpa.229
The Bodhisattva-caryāvatāra is part of the curriculum and is taught during the first two years for a period of three months based on Khenpo Zhenga’s annotation commentary.230 After completion of the Bodhisattva-caryāvatāra teachings, the student receives the bodhisattva vows and a bodhisattva name. Thus, he is officially made a bodhisattva. Khenpo Kunpal’s commentary is also taught during the first two years for a period of six months, not as part of the Śrī Siṃha Shedra curriculum but in a separate optional class. In addition to this, the Bodhisattva-caryāvatāra is taught every year for a period of three months at the annual Bodhisattva-caryāvatāra Seminar.231
Of utmost importance to the entire curriculum is the study of the ‘thirteen great textbooks of Indian origin’.232 Through studying the ‘thirteen great textbooks’, the students master the key knowledge of the entire tripiṭaka. A short mnemonic poem from the Śrī Siṃha Shedra shows how the ‘thirteen great textbooks’ represent the entire tripiṭaka:233
The Prātimokṣa234 and Vinaya-sūtra235 represent the vinaya piṭaka. The Mūla,236 the Avatāra,237 the Catuḥ,238 and the Carya239 belong to the profound Madhyamaka group, and
227 go ram pa bsod nams seng ge (1429-1489). 228 chos grags rgya mtsho (1454-1506). 229 For biographical information on Lord Tsongkhapa Lobzang Drakpa [rje tsong kha pa blo
bzang grags pa] (1357-1419) see Leben des Tsongkhapa and Life of Tsong Khapa. 230
231 spyod ’jug tshogs pa / spyod ’jug mchod pa / spyod rgan ma 232 gzhung chen bcu gsum: 1) Prātimokṣa-sūtra [so sor thar pa’i mdo], 2) Vinaya-sūtra [‘dul ba mdo rtsa ba], 3) Prajñā-madhyamaka-mūla [dbu ma rtsa ba shes rab], 4) Madhyamakāvatāra [dbu ma la ’jug pa], 5) Catuḥśataka-śāstra [bstan bcos bzhi brgya pa / dbu ma bzhi brgya pa], 6) Bodhisattva-caryāvatāra [spyod ’jug], 7) Sūtrālaṃkāra [mdo sde rgyan], 8) Abhisamayālaṃkāra [mngon rtogs rgyan], 9) Madhyānta-vibhaṇga [dbus mtha’ rnam ’byed], 10) Dharma-dharmatāvibhaṇga [chos dang chos nyid rnam ’byed], 11) Uttara-tantra [rgyud bla ma], 12) Abhidharma
koṣa [chos mngon pa’i mdzod], and 13) Abhidharma-samuccaya [chos mngon pa kun las btus pa]. See The Thirteen Great Treatises. 233 Tripiṭaka, the three baskets [sde snod gsum]: 1) vinaya piṭaka, the basket of monastic
discipline [‘dul ba’i sde snod], 2) sūtra piṭaka, the basket of discourses [mdo sde’i sde snod], and 3) abhidharma piṭaka, the basket of higher dharma [mngon pa’i sde snod]. 234 Prātimokṣa-sūtra [so sor thar pa’i mdo]
235 Vinaya-sūtra [‘dul ba mdo rtsa ba] 236 Prajñā-madhyamaka-mūla [dbu ma rtsa ba shes rab]. Supplementary textbooks [yan lag] for the Prajñā-nāma-mūla study are the so-called ’Six textbooks in the Collection of Reasoning concerning Madhyamaka’ [dbu ma rigs tshogs drug] written by Nāgārjuna: 1) Prajñā-nāmamūla-madhyamaka-kārikā [dbu ma rtsa ba’i tshig le’ur byas pa shes rab], 2) Vigraha
Together with the five teachings of Maitreya240 they represent the sūtra
piṭaka.
The Koṣa241 and the Samuccaya242 represent the abhidharma piṭaka.
These are the ‘thirteen great textbooks’ of the tripiṭaka.243
The second section of four years is dedicated to studying the writings of Rongzom Mahāpaṇḍita244 and the Seven Treasures of Longchenpa.245 In addition, Jigme Lingpa’s Yönten Dzö based on the commentary by Khenpo Yönga246 and the commentary on the Three Vows247 by Minling Lochen Dharmaśrī are also taught.
The third section of four years focuses on the study of the Seventeen Dzogchen Tantras,248 Nyingthig Yabzhi,249 and the Tri Yeshe Lama250 by Jigme Lingpa.
The study of the other sciences such as Arts, Medicine, Astrology, and Linguistics are optional to the above curriculum. Upon completion of all the abovementioned courses, the students must take examinations in teaching, writing, and debate.
Due to the length, intensity, and complexity of this educational background, scholars often tend to be overburdened by the weight of all they know, feeling compelled to load as much doctrinal information as they can into their written commentaries on Buddhist treatises, and whenever possible they will insert extraneous references to the
vyāvartanī-kārikā-nāma [rtsod pa bzlog pa’i tshig le’ur byas pa], 3) Śūnyatāsaptati-kārikā-nāma [stong pa nyid bdun cu pa’i tshig le’ur byas pa], 4) Yuktiṣaṣṭikā-kārikā-nāma [rigs pa drug cu pa’i tshig le’ur byas pa], 5) Vaidalya-sūtra-nāma [zhib mo rnam par ’thag pa zhes bya ba’i mdo], and 6) Rāja-parikathā-ratnāvali [rgyal po la gtam bya ba rin po che’i phreng ba].
237 Madhyamakāvatāra [dbu ma la ’jug pa] 238 Catuḥśataka-śāstra [bstan bcos bzhi brgya pa] 239 Bodhisattva-caryāvatāra [spyod ’jug] 240 byams chos sde lnga: 1) Sūtrālaṃkāra [mdo sde rgyan], 2) Abhisamayālaṃkāra [mngon
rtogs rgyan], 3) Madhyānta-vibhaṇga [dbus mtha’ rnam ’byed], 4) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam ’byed], and 5) Uttara-tantra [rgyud bla ma]. 241 Abhidharma-koṣa [chos mngon pa’i mdzod]
242 Abhidharma-samuccaya [chos mngon pa kun las btus pa] 243 mdo dang mdo rtsa ’dul ba’i sde snod dang / rtsa ’jug bzhi spyod zab mo dbu ma’i tshogs / byams chos sde lnga mdo sde’i sde snod dang / mdzod dang kun btus mngon pa’i sde snod te / sde snod gsum gyi gzhung chen bcu gsum lags /
244 rong zom bka’ ’bum 245 klong chen mdzod bdun 246 Khenpo Yönga [mkhan po yon dga’ / mkhan po yon tan rgya mtsho]. He studied with
Paltrül Rinpoche and with Ön Urgyen Tendzin Norbu. 247 sdom gsum dpag bsam snye ma 248 rgyud bcu bdun 249 snying thig ya bzhi 250 khrid ye shes bla ma
sciences they have studied, such as medicine, astrology, etc. In addition, their scholastic explanations must be supported by quotations from scriptures. For the uninformed or inexperienced reader, these explanations and quotations are usually so technical and ponderous as to require further explanatory commentary from a scholarly teacher. Thus, in the lineage teachings of Buddhism there tends to be a high level of inaccessibility dispelled only by the skilled personal teacher.
In the history of Buddhism in Eastern Tibet, Paltrül Rinpoche Orgyen Jigme Chökyi Wangpo was the greatest figure in the propagation of the Bodhisattva-caryāvatāra. He dedicated his life to the dissemination of this teaching. Paltrül Rinpoche was one of the most illustrious spiritual teachers and authors of his time. He lived the life of an enlightened vagabond yogin, spending most of his time wandering through remote areas of East Tibet, living in caves and hermitages. The core of his practice was Dzogchen, the Great Perfection, infused with loving kindness, compassion, and bodhicitta.251
Paltrül Rinpoche studied with the greatest teachers of his era and was a scholar of the highest magnitude. He possessed not the slightest interest in fame or reputation but was one of the greatest meditation masters of the Dzogchen tradition, one who counted many great teachers among his students. He never remained very long at one place and would never accept offerings or gifts in return for his teachings.
A major lineage holder of Jigme Lingpa’s Longchen Nyingthig tradition,252 Paltrül Rinpoche set a very high standard among Buddhist practitioners. His entire life was dedicated to the genuine study and practice lineage of Buddhism. Although he taught at various monasteries, shedras, and hermitages throughout his life, he owned nothing, neither monastic nor worldly goods. He always remained a care-free yogin who might at any time wander off unaccompanied, his only possessions being the few books that he carried with him.
From time to time Paltrül Rinpoche would write profound treatises, commentaries, and poetry, bequeathing us six volumes of writings. Followers of all schools were his students, and together with Jamyang Khyentse Wangpo, Chokgyur Lingpa,253
251 At all times Patrül Rinpoche held loving kindness, compassion, and bodhicitta as the very root of spiritual practice. To everyone, high and low, he would say, “Have a good heart, act with kindness; nothing is more important than that.” Quoted from Enlightened Vagabond.
252 From his root guru Jigme Gyalwe Nyugu [‘jigs med rgyal ba’i myu gu] (1765-1843), a direct student of Jigme Lingpa (1730-1798), Paltrül Rinpoche received the entire teachings of the Longchen Nyingthig tradition.
253 For biographical notes on the great treasure revealer Chokgyur Lingpa Dechen Zhigpo Lingpa [gter chen mchog gyur bde chen zhig po gling pa] (1829-1879 / 1870??) see Nyingma School of Tibetan Buddhism, pages 841-848; mchog gling rnam thar 1-3; and Life of Terchen Chokgyur Lingpa.
Kongtrül Lodro Thaye, Mipham Rinpoche, and other great masters, he spearheaded the non-sectarian movement,254 the great revival of Tibetan Buddhism originating in East Tibet.
Paltrül Rinpoche himself had studied sūtra and tantra under Gyalwe Nyugu,255 Jigme Kalzang,256 Gyalse Zhenphen Thaye,257 Jigme Ngotshar,258 Zhechen Öntrül Thubtob Namgyal,259 Khenpo Sengtruk Pema Trashi,260 and the fourth Dzogchen Rinpoche Mingyur Namkhai Dorje.261 He studied the Bodhisattva-caryāvatāra primarily with Gyalse Zhenphen Thaye and Jigme Ngotshar, and through their teachings Paltrül Rinpoche became a great scholar himself. In addition, Paltrül Rinpoche received teachings on the Bodhisattva-caryāvatāra from many other teachers.
Paltrül Rinpoche is said to have taught the Bodhisattva-caryāvatāra about one hundred times262 during his life. Interestingly, although Paltrül Rinpoche in his time was regarded as ‘the authority’ on the Bodhisattva-caryāvatāra, he never wrote a commentary on it. However, he did teach it to many great masters of all schools, always in accordance with their own traditions. Thus, he was a truly non-sectarian teacher. His close student Khenpo Kunpal writes:263
In fact, my kind teacher (Paltrül Rinpoche) had realized all teachings without any contradictions and all texts appeared to him as instructions. Therefore, he became a lineage holder for the teachings of the Early and Later (Translation Periods).
On this basis, when asked, “How should this text (the Bodhisattva
caryāvatāra) be explained?”, I (Khenpo Kunpal) heard him say, “It should
254 ris med 255 Gyalwe Nyugu [rgyal ba’i smyu gu] (1765-1843) was Paltrül Rinpoche’s main root guru and
the teacher from whom he received the teachings of the Longchen Nyingthig tradition. See Masters of Meditation, pages 163-173. 256 Jigme Kalzang [‘jigs med skal bzang] see Masters of Meditation, pages 173-174. 257 See dpal sprul rnam thar, folio 9b4-5. 258 Jigme Ngotshar [‘jigs med ngo mtshar] was a direct student of Jigme Lingpa (1730-1798) as
well as a student of Gyalse Zhenphen Thaye. Also known as Dola Jigme, Jigme Ngotshar is one of the famous ’four fearless disciples’ [‘jigs med rnam bzhi] of Jigme Lingpa. 259 zhe chen dbon sprul mthu stobs rnam rgyal
260 mkhan po seng phrug pad ma bkra shis, see dpal sprul rnam thar, folio 11b3. 261 rdzogs chen sku phreng bzhi pa mi ’gyur nam mkha’i rdo rje, see dpal sprul rnam thar, folio 11b2.
262 Khenpo Kunpal reports miraculous events each time Paltrül Rinpoche taught the Bodhisattva-caryāvatāra, dpal sprul rnam thar, folio 14b6-15a1: “Whenever he taught the Bodhisattva-caryāvatāra, numerous large yellow flowers appeared which had never before grown in that area. These (flowers) came to be known as ’the Bodhisattva-caryāvatāra flowers’ [spyod ’jug me tog].”
263 text section 137-138
be explained to the followers of the Sakya School according to the commentary of the venerable Sönam Tsemo;264 to the followers of the Genden School265 with the commentary of Darma (Rinchen);266 to the followers of the Kagyü School with commentaries such as that of Pawo Tsuglak Trengwa and others;267 and to the followers of the Old School— and (in particular) for the Śrī Siṃha (Shedra) of the ancient Dzogchen (monastery)—according to their own tradition of the Old School.”268
Khenpo Kunpal, who served as Paltrül Rinpoche’s attendant during his later years, writes that Paltrül Rinpoche carried a copy of the Bodhisattva-caryāvatāra269 and the Mañjuśrī-nāma-saṇgīti at all times, these texts being his daily prayers. But even these he would sometimes give away, as he knew them by heart.270 Since Paltrül Rinpoche dedicated so much of his time to teaching the Bodhisattva-caryāvatāra, his followers regarded him as an emanation of Śāntideva.271
Together with his two teachers, Sengtruk Pema Trashi272 and Gyalse Zhenphen Thaye, Paltrül Rinpoche inaugurated the tradition of an annual three-month intensive study and practice period on the Bodhisattva-caryāvatāra at ‘Saṃgha Garden Enclosure’ next to the Dzogchen Monastery, lasting from April until June each year. The monks from the monastery, the shedra, and their environs would all gather and arrange extensive offerings. They would recite the entire Bodhisattva-caryāvatāra, chapter by chapter, throughout the day. At the proper places they would insert extensive offerings, prostrations, prayers, confessions, and so forth, thus turning the
264 See bsod nams rtse mo ’grel pa written by the great Sakyapa master Sonam Tsemo [bsod nams rtse mo] (1142-1182). 265 The Genden School [dge ldan pa] refers to the Gelukpa School [dge lugs pa].
266 See dar ṭik written by Gyaltsab Dharma Rinchen [rgyal tshab dharma rin chen] (1362-1432). 267 See gtsug lag ’grel chen written in 1565 by Pawo Tsuglak Trengwa [dpa’ bo gtsug lag phreng ba] (1504-1566).
268 See also a similar explanation of his teaching style of the Bodhisattva-caryāvatāra in dpal
sprul rnam thar, page 17a1-5. 269 Paltrül Rinpoche said that he himself has read the Bodhisattva-caryāvatāra more than a thousand times and still gained new insight each time he read or recited the text.
270 See Masters of Meditation, pages 208-209. 271 See dpal sprul rnam thar, folio 6b1: “In the noble land he was Śāntideva and the Mahāsiddha Śavaripa” [‘phags pa’i yul du zhi ba lha dang grub chen sha ba ri]. See also dpal sprul rnam thar, 6b3-4: “Among the emanations of Jigme Lingpa, Jamyang Khyentse Wangpo was known as the body emanation, Paltrül Rinpoche as the speech emanation, and Do Khyentse Yeshe Dorje as the mind emanation” [‘jigs med gling pa’i rnam ’phrul / sku yi sprul pa ’jam dbyangs mkhyen
brtse’i dbang po / gsung gi sprul pa dpal sprul rin po che / thugs kyi sprul pa mkhyen brtse ye shes rdo rje yin par grags pa]. 272 Sengtruk Pema Trashi [seng phrug pad ma bkra shis] was the first khenpo at Śrī Siṃha
Shedra and the teacher of Gyalse Zhenphen Thaye [rgyal sras gzhan phan mtha’ yas].
entire text into a vast liturgy. A khenpo would explain the text and everyone would meditate on it according to the oral instructions of the lineage.
This annual Bodhisattva-caryāvatāra seminar was called the ‘Bodhisattva-caryāvatāra Ritual’.273 All the teachings on the Bodhisattva-caryāvatāra given during the seminar focused on practicing the teachings and were not overly academic in nature. The teachers would in most cases give a commentary on the Bodhisattva-caryāvatāra proper, on Khenpo Zhenga’s annotation commentary, and occasionally would teach the commentary by Ngülchu Thogme Zangpo.274
Students at Dzogchen Monastery to this day must learn the entire Bodhisattvacaryāvatāra by heart. They are asked to stand up in class and recite the entire text in front of the khenpos and their fellow students. The absolute minimum requirement is that they memorize a selection of the text, known as the ‘four chapters of the Bodhisattva-caryāvatāra’.275 These four chapters are the first, second, third, and tenth.
For most of the latter part of his life, Paltrül Rinpoche lived at Dzagön, the seat of his root-teacher, Gyalwe Nyugu. Paltrül Rinpoche also established an annual three-month seminar on the Bodhisattva-caryāvatāra at Dzagön,276 similar to the annual teaching seminar at Dzogchen.277
Before Paltrül Rinpoche’s time, the Bodhisattva-caryāvatāra was known and studied only in a few great monastic universities in East Tibet; at times even obtaining a copy of the text could prove difficult.278 Due to Paltrül Rinpoche’s tireless efforts, the Bodhisattva-caryāvatāra is now widely taught in the monastic universities of Eastern Tibet. His inspiring teaching style led every small monk from the age of ten onwards to learn to recite this text by heart. In addition, he taught the Bodhisattva-caryāvatāra many times to great gatherings of lay people, thus making the complete Mahāyāna path accessible to large, not simply monastic, audiences.
273 spyod ’jug tshogs pa / spyod ’jug cho ga / spyod ’jug mchod pa / spyod rgan ma. 274 dngul chu thogs med bzang po. See dngul chu thogs med ’grel pa. 275 spyod ’jug le’u bzhi ma. 276 See dpal sprul rnam thar, folio 16b4-5: rdza dgon du lo rer spyod ’jug zla khrid gsum re dang. 277 See Masters of Meditation, page 205. 278 See dpal sprul rnam thar, folio 23a1-4, as translated in Enlightened Vagabond: “Formerly, except
in large monastic communities, one could hardly find anyone who owned a copy of the Bodhisattva-caryāvatāra or of any other similar scripture, let alone understanding even their titles. Owing to the very kindness of Paltrül Rinpoche, the whole area became filled with people who would teach or listen to the Bodhisattva-caryāvatāra [spyod ’jug], the Five Dharmas of Maitreya [byams chos sde lnga], the Three Sets of Vows [sdom gsum], the Yönten Dzö [yon tan mdzod], and other scriptures. Down to ten-year old monks, many people were able to recite and even teach the whole Bodhisattva-caryāvatāra. Countless religious and lay people fully understood that to have a good heart and develop bodhicitta was the very root of the Buddha’s Doctrine.” Khenpo Chöga comments on this passage: “One must exclude the Sakya and Gelukpa Schools from this strong statement by Khenpo Kunpal, since they always maintained an explanation lineage of the Bodhisattva-caryāvatāra.”
Among the students who received his teachings on the Bodhisattva-caryāvatāra were great masters such as Ön Urgyen Tendzin Norbu,279 the Third Dodrupchen, Jigme Tenpai Nyima,280 Lungtok Tenpai Nyima,281 Thubten Chökyi Drakpa,282 Khenpo Kunpal,283 Khenpo Yönga,284 Mipham Rinpoche,285 and many others.
Khenpo Kunpal studied with Paltrül Rinpoche for many years and received extensive teachings from him. He was also a student of Ön Urgyen Tendzin Norbu and studied for many years at the Śrī Siṃha Shedra. Khenpo Kunpal wrote the commentary on the Bodhisattva-caryāvatāra that we translate in this work and the volumes to follow. Concerning this commentary, Khenpo Kunpal mentions one important occasion, the time when Paltrül Rinpoche taught the Bodhisattva-caryāvatāra to the great treasurerevealer, Chokgyur Dechen Lingpa, at Dzogchen Monastery:286
In particular, he taught this text (the Bodhisattva-caryāvatāra) for six months to students such as myself (Khenpo Kunpal), to masters such as Chokgyur Lingpa,287 who is mentioned in the prophecies, to his sublime lineage children, and others. At that time, mainly using the commentary of Ngülchu Thogme, he taught this text as an instruction for practice.
At that time, Khenpo Kunpal took detailed notes of Paltrül Rinpoche’s teachings. A hand-written manuscript of these notes was brought out of Tibet by Dilgo Khyentse
279 Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu], also known as Urgyen Tenga [u rgyan bstan dga’], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He studied with Paltrül Rinpoche and also with Gyalse Zhenphen Thaye.
280 ’jigs med bstan pa’i nyi ma (1865-1926). 281 lung rtogs bstan pa’i nyi ma (1829-1901). 282 Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], also known as Minyag Kunzang
Sönam [mi nyag kun bzang bsod nams], Paltrül Rinpoche’s foremost student of the Bodhisattva-caryāvatāra, stayed a long time with Paltrül Rinpoche and wrote down his oral teachings [zhal rgyun]. He wrote three famous commentaries on the Bodhisattva-caryāvatāra. Paltrül Rinpoche himself said: “Minyag Kunzang is more learned about the Bodhisattvacaryāvatāra than myself [spyod ’jug rang las mkhas pa mi nyag kun bzang]. Loter Wangpo is more learned about the abhidharma than myself [mngon pa rang las mkhas pa lo gter dbang po]. Tendzin Trakpa is more learned about pramāṇa than myself [tshad ma rang las mkhas pa bstan ’dzin grags pa]. And Urgyen Tendzin Norbu is more learned about the vinaya than myself [‘dul ba rang las mkhas pa u rgyan bstan ’dzin nor bu].”
283 Khenpo Kunpal or Khenpo Kunzang Palden [mkhan po kun bzang dpal ldan].
284 Khenpo Yönga [mkhan po yon dga’ / mkhan po yon tan rgya mtsho]. He studied with Paltrül Rinpoche and with Ön Urgyen Tendzin Norbu. 285 Mipham Rinpoche [mi pham rin po che] (1846-1912). 286 This is quoted from text section 135 of Khenpo Kunpal’s commentary. 287 See foot-note 230.
Rinpoche (1910-1991) and recently printed by Tarthang Tulku in the U.S.A.288 Later, Khenpo Kunpal received further teachings on the Bodhisattva-caryāvatāra from other great students of Paltrül Rinpoche, such as Ön Urgyen Tendzin Norbu and others. From Ön Urgyen Tendzin Norbu he twice received forty-day long teachings on the Bodhisattva-caryāvatāra.289
Khenpo Kunpal wrote his own commentary on the Bodhisattva-caryāvatāra. He called it, “A Word-by-Word Commentary on the Bodhisattva-caryāvatāra, called Drops of Nectar, according to the Personal Statement of the Mañjughoṣa-like Teacher.”290 He wrote it using his own notes,291 the notes of other students of Paltrül Rinpoche, the various teachings he had received from the abovementioned masters, two short texts written by Paltrül Rinpoche,292 and the Indian and Tibetan commentaries available to him.
Concerning the style of the commentary, Khenpo Kunpal himself writes in the introduction,293
I principally relied on my notes,294 which guaranteed that everything he (Paltrül Rinpoche) taught remained in my mind, along with other (sources), in a chronological manner. For what I will explain here, scholastic elaborations such as quotations will be unnecessary, and I am fearful of (using too many) words. I have in mind something practical, a mere word-by-word commentary for beginners, easy to practice and understand. Therefore, I will not pursue (detailed) elaborations.
Khenpo Kunpal wrote his commentary as a guide for practitioners, people who train themselves in bodhicitta and the six transcendental perfections, and those who aspire to traverse the Mahāyāna path toward enlightenment. It is a particular feature of Paltrül Rinpoche’s teaching style that he shows how to apply the main points of practice295 from the Bodhisattva-caryāvatāra and the way in which the transformation
288 See dpal sprul zhal rgyun. 289 See kun dpal ’grel pa (si khron mi rigs edition) page 815. 290 byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung
bdud rtsi’i thig pa, here refered to as kun dpal ’grel pa. Khenpo Kunpal wrote this commentary at Paltrül Rinpoche’s residence, the dharma camp of Gegong [dge gong chos sgar], requested by Kathok Situ Chökyi Gyatso [kaḥ thog situ chos kyi rgya mtsho] (1880-1925), Gyurme Thegchok Shedrub Gyaltsen [‘gyur med theg mchog bshad sgrub rgyal mtshan], who was a tulku from Yilung Tsashül monastery [yid lhung rtsa shul dgon], and Zhechen Gyaltsab Gyurme Pema Namgyal (1871-1926). See kun dpal ’grel pa (si khron mi rigs edition), pages 813-815.
291 See dpal sprul zhal rgyun 292 See spyod ’jug sgom rim and spyod ’jug sa bcad. 293 See text section 135-136. 294 See dpal sprul zhal rgyun. 295 bka’ gnas
from an ordinary being into a bodhisattva can be achieved by anyone who seriously applies the teaching.
Thus, Khenpo Kunpal has ensured that Paltrül Rinpoche’s direct teaching lineage is available to us in these times. The text he composed was first printed at Zhechen monastery in East Tibet and later reprinted a few times in Tibet, Nepal, and the
U.S.A.296 Very soon after its publication in Tibet, this commentary became known to many lamas, scholars, monks, and practitioners of all schools of Tibetan Buddhism.
Three further authors whose commentaries on the Bodhisattva-caryāvatāra also represent Paltrül Rinpoche’s direct teachings are Khenpo Zhenga, Thubten Chökyi Drakpa, and Mipham Rinpoche. Based on Paltrül Rinpoche’s oral teachings, Khenpo Zhenga297 wrote his famous annotation commentaries298 on all thirteen great textbooks, including the Bodhisattva-caryāvatāra, which are still taught at Śrī Siṃha Shedra as well as many other shedras in Tibet, India, and the Himalayan countries.
Thubten Chökyi Drakpa299 was originally a follower of the Gelukpa school. He studied for more than twenty years with Paltrül Rinpoche and wrote three commentaries on the Bodhisattva-caryāvatāra. One was an extensive commentary on the first eight chapters and the other two were commentaries on the ninth chapter.300
Mipham Rinpoche received teachings on the knowledge chapter from Paltrül Rinpoche and based on that in 1878 wrote his famous commentary, nor bu ke ta ka, regarded as the authoritative commentary representing Paltrül Rinpoche’s oral explanation lineage. When Paltrül Rinpoche later read the nor bu ke ta ka, he remarked, “Strange, it is written in the style that I used when I taught at Śrī Siṃha Shedra.”301
Although Paltrül Rinpoche never wrote a commentary on the Bodhisattvacaryāvatāra, he did write a brief meditation guide302 for the entire text, teaching the key points of practice. Khenpo Kunpal incorporated this into his commentary. Paltrül Rinpoche also wrote a lineage supplication to the lineage masters of the Bodhisattvacaryāvatāra303 which will be discussed later.
296 See kun dpal ’grel pa (zhe chen edition); kun dpal ’grel pa (si khron mi rigs edition); kun dpal ’grel pa (Yeshe De edition); and kun dpal ’grel pa (sangs rgyas bstan ’dzin edition). 297 Khenpo Zhenga or Zhenphen Chökyi Nangwa [gzhan phan chos kyi snang ba] (1871-1927).
298 See gzhan dga’ mchan ’grel. 299 thub bstan chos kyi grags pa, also known as mi nyag kun bzang bsod nams, was born in the 19th century.
300 See mi nyag kun bzang ’grel chen, mi nyag kun bzang sher ’grel 1 and mi nyag kun bzang sher ’grel 2. An English translation of mi nyag kun bzang sher ’grel 1 has been made by the Padmakara Translation Group, see Two Buddhist Commentaries.
301 From Enlightened Vagabond, op cit. 302 spyod ’jug bsgom rim 303 spyod ’jug brgyud ’debs
Paltrül Rinpoche taught the Bodhisattva-caryāvatāra by structuring the entire text according to the following four lines, attributed by some scholars to Nāgārjuna:304
May the precious and supreme bodhicitta Arise in those in whom it has not yet arisen; And where it has arisen may it not decrease But ever increase more and more.
byang chub sems mchog rin po che ma skyes pa rnams skye gyur cig skyes pa nyams pa med pa yang gong nas gong du ‘phel bar shog
This aspiration summarizes the entire Bodhisattva-caryāvatāra and its ten chapters in 913 stanzas. The ten chapters are structured according to four main classifications as follows:305
Three chapters that give rise to the precious bodhicitta in those in whom it has not yet arisen306 (chap. 1, 2, 3):
304 See text sections 196-197 from Khenpo Kunpal’s commentary. 305 rtsa’i sa bcad 306 byang chub kyi sems rin po che ma skyes pa bskyed par byed pa’i le’u 307 byang chub sems kyi phan yon bshad pa’i le’u 308 sdig pa bshags pa’i le’u 309 byang chub sems yongs su gzung ba 310 byang chub kyi sems rin po che skyes pa mi nyams par byed pa’i le’u gsum 311 bag yod 312 shes bzhin
Three chapters that not only prevent the decrease (of the precious bodhicitta) but cause it to ever increase more and more314 (chap. 7,8,9):
Following this format, the first three chapters deal with arousing bodhicitta; the second three chapters deal with how to sustain it and prevent it from being lost or diminished; the third three chapters deal with methods for increasing it; and the tenth chapter deals with the subject of dedication. One dedicates the merit coming from bodhicitta which one has aroused, sustained, and increased through the teachings of the previous nine chapters.
Paltrül Rinpoche wrote a short text called ‘Structure of the Bodhisattvacaryāvatāra’,320 in which he taught a method of structuring the entire body of the Bodhisattva-caryāvatāra. In this text he identifies the various topics and sections of the work and assigns titles to them. If one applies this framework to the verses of the Bodhisattva-caryāvatāra, one immediately gains considerable insight into the subject matter of each respective verse. Khenpo Kunpal followed for the most part this format in structuring his commentary.
If you follow the structural chart that outlines Khenpo Kunpal’s commentary, given before the translation of Śāntideva’s root text and Khenpo Kunpal’s commentary, you might find it easier to comprehend the structure of the text, particularly that of the first chapter.321
The Two Great Lineages of Mahāyāna
313 bzod pa 314 byang chub kyi sems rin po che mi nyams par gong du spel ba’i le’u gsum 315 brtson ’grus 316 bsam gtan 317 shes rab kyi pha rol tu phyin pa 318 de ltar spel ba’i ’bras bu gzhan don du bngo ba’i le’u gcig 319 bsngo ba 320 See spyod ’jug sa bcad 321 Vollkommenheit im BCA, pages 45-59.
Authenticity of any Buddhist teaching is established by demonstrating an unbroken master-student lineage starting with Buddha Śākyamuni and continuing down to the present day. A teaching is considered lost or no longer valid if the lineage of its transmission has been broken.
According to the Tibetan tradition, Buddha Śākyamuni himself taught the dharma through the following three promulgations as follows.322 The first promulgation, ‘the dharma wheel of the four truths’,323 corresponds to the Hīnayāna teachings. The second promulgation, ‘the dharma wheel devoid of attributes’,324 and the third promulgation, ‘the dharma wheel of excellent analysis’,325 constitute the Mahāyāna teachings. The Mahāyāna teachings include both sūtra326 and mantra.327 Yet, the Vajrayāna teachings328 are generally considered to be the fourth promulgation, the ‘promulgation of the Secret Mantra’.329
These promulgations should be understood in the context of the doctrine of Buddha Śākyamuni’s three bodies.330 Mahāyāna doctrine does not consider Buddha Śākyamuni as a human being as does the Hīnayāna; Buddha Śākyamuni is seen as a wisdom field. This wisdom field, the ‘wisdom body of the Buddha’,331 is not bound by time and space. Western scholars view Buddhism as developing historically from Hīnayāna to Mahāyāna and finally to Vajrayāna. Tibetan Buddhist scholars on the other hand see such deterministic, chronological sequencing of Buddha’s promulgations as too linear and as not in accord with the ultimate aspect of the reality that Buddha’s teachings describe.
The Tibetan tradition divides the Mahāyāna teachings into two parts: the ‘tradition of the profound view’332 and the ‘tradition of vast activities’.333 The first comes through Bodhisattva Mañjughoṣa and the latter through Bodhisattva Maitreya.
According to tradition, Mañjughoṣa,334 the main lineage holder of the second promulgation, ‘the dharma wheel devoid of attributes’, received teachings directly
322 For details on the three promulgations of the wheel of dharma see Nyingma School of Tibetan Buddhism, pages 154-155. 323 bka’ dang po bden bzhi’i chos ’khor 324 bka’ bar pa mtshan nyid med pa’i chos ’khor 325 bka’ tha ma legs pa rnam par phye ba’i chos ’khor 326 mdo 327 sngags 328 gsang sngags rdo rje theg pa
329 gsang sngags kyi chos ’khor 330 Skr. trikāya: dharma-kāya [chos sku]; saṃbhogakāya [longs sku]; and nirmāṇakāya [sprul sku].
331 sangs rgyas kyi ye shes kyi sku 332 zab mo lta ba’i srol 333 rgya chen spyod pa’i srol
from Buddha Śākyamuni. During this second promulgation, Buddha Śākyamuni mainly taught transcendental knowledge335 and profound emptiness336 to Mañjughoṣa and others. Mañjughoṣa’s lineage is called the ‘tradition of the profound view’ and was recorded by Nāgārjuna.337
The treatises written by Nāgārjuna which summarize this view are called the ‘Six Textbooks in the Collection of Reasoning concerning Madhyamaka’. Some scholars state that these refer to five of Nāgārjuna’s texts on Madhyamaka while others say six. When classified as being six, they are called the ’Six textbooks in the Collection of Reasoning concerning Madhyamaka’.338 These six textbooks are classified as ‘writings on profound emptiness’;339 since Nāgārjuna’s lineage primarily teaches on profound emptiness, it is called the ‘lineage of the profound view’.340
Maitreya, the main lineage holder of the third promulgation, ‘the dharma wheel of excellent analysis’, also received teachings directly from Buddha Śākyamuni. In the third promulgation, Buddha Śākyamuni explained in great detail to Bodhisattva Maitreya the subtle distinctions that can be made between emptiness341 and wisdom342 as well as the various distinctions of the ten bodhisattva levels and the five paths.343 Maitreya’s lineage is called the ‘tradition of vast activities’ and was recorded by Asaðga.344
The treatises written by Asaðga summarizing Maitreya’s teachings are called the ‘Five Teachings of Maitreya.’345 Since Asaðga’s lineage primarily expounds the extensive
334 ’jam dpal dbyangs 335 shes rab gyi pha rol tu phyin pa; skr. prajñāparamitā 336 zab mo stong pa nyid 337 klu sgrub 338 ’Six textbooks in the Collection of Reasoning concerning Madhyamaka’ [dbu ma rigs tshogs
drug] written by Nāgārjuna: 1) Prajñā-nāma-mūla-madhyamaka-kārikā [dbu ma rtsa ba’i tshig le’ur byas pa shes rab], 2) Vigraha-vyāvartanī-kārikā-nāma [rtsod pa bzlog pa’i tshig le’ur byas pa], 3) Śūnyatāsaptati-kārikā-nāma [stong pa nyid bdun cu pa’i tshig le’ur byas pa], 4) Yuktiṣaṣṭikā-kārikā-nāma [rigs pa drug cu pa’i tshig le’ur byas pa], 5) Vaidalya-sūtra-nāma [zhib mo rnam par ’thag pa zhes bya ba’i mdo], and 6) Rāja-parikathā-ratnāvali [rgyal po la gtam bya ba rin po che’i phreng ba].
339 zab mo lta ba’i skor 340 zab mo lta ba’i brgyud pa / zab mo lta brgyud 341 yul stong pa nyid shes rab gyi pha rol tu phyin pa 342 yul can ye shes shes rab gyi pha rol tu phyin pa 343 sa bcu dang lam lnga 344 thogs med 345 byams chos sde lnga: 1) Sūtrālaṃkāra [mdo sde rgyan], 2) Abhisamayālaṃkāra [mngon
rtogs rgyan], 3) Madhyānta-vibhaṇga [dbus mtha’ rnam ’byed], 4) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam ’byed], and 5) Uttara-tantra [rgyud bla ma].
conduct of bodhisattvas, it is called the ‘lineage of vast activities’.346 Asaðga’s five textbooks are classified as ‘writings on vast activities’.347
The Bodhisattva-caryāvatāra combines both lineages in one single practice manual. Therefore, this lineage is called the ‘lineage that combines both view and practice’348 or ‘the lineage of blessing and practice’.349 This lineage is said to have been transmitted from Buddha Śākyamuni to Bodhisattva Mañjughoṣa. It was then received and recorded by Śāntideva.350 However, if one analyzes the manner of receiving the bodhisattva vows,351 as will be discussed in great detail in volume three, then the Bodhisattva-caryāvatāra must be classified under the ‘lineage of the profound view’.
In addition to being a commonly studied text, large sections of the Bodhisattvacaryāvatāra are used by all schools of Tibetan Buddhism for recitation, ritual, and prayer. For example, the second and third chapters contain a great deal of source material used in Mahāyāna ritual. These two chapters extensively teach the methods used for gathering ‘conceptual merit’ through the ‘practice in eight sections’.352
All schools use verses from the first, second, third, and tenth chapters for the ritual known as ‘the ceremony for transmitting the development of bodhicitta’,353 also called ‘receiving the bodhisattva precepts’.354 Paltrül Rinpoche himself arranged such a text.355 All ritual texts for transmitting bodhicitta and the bodhisattva precepts that are
346 rgya chen spyod brgyud 347 rgya chen spyod pa’i skor 348 lta spyod zung ’jug gi brgyud pa 349 nyams len byin rlabs kyi brgyud pa 350 Khenpo Chöga comments, “Although Śāntideva had many visions of his meditation deity,
Mañjuśrī, this lineage in no way implies that Śāntideva had received the teachings of the Bodhisattva-caryāvatāra directly from Mañjuśrī. Rather, the Bodhisattva-caryāvatāra is a mnemonic poem written by Śāntideva, synthesizing all the sūtras and śāstras he had studied.”
351 sdom pa len tshul 352 The traditional yan lag bdun pa is enlarged into yan lag brgyad pa through adding going for refuge, as follows: 1) The section on presenting offerings [mchod pa ’bul ba’i yan lag], 2) the section on paying respect [phyag ’tshal ba’i yan lag], 3) the section on going for refuge [skyabs su ’gro ba’i yan lag], 4) the section on confessing negativities [sdig pa bshags pa’i yan lag], 5) the section of rejoicing [rjes su yi rang ba’i yan lag], 6) the section of requesting to turn the wheel of dharma [chos ’khor bar bskul ba’i yan lag], 7) the section of supplicating not to enter into
nirvāṇa [mya ngan las mi ’da’ bar gsol ba ’debs pa’i yan lag], and 8) the section of dedicating the merit for the benefit of others [dge rtsa gzhan don du sngo ba’i yan lag]. 353 sems bksyed ’bogs chog 354 See byang sdom blang chog. For further discussion on the ritual of receiving the bodhisattva
vows in the Bodhisattva-caryāvatāra see Ritual der Entschlussfassung. 355 See sems bskyed ’bogs chog by Paltrül Rinpoche.
based on the Bodhisattva-caryāvatāra follow Nāgārjuna’s lineage of the profound view, which accords with the tradition of Madhyamaka.356 In Nāgārjuna’s tradition the precepts for bodhicitta of aspiration and for bodhicitta of application are received together during the ceremony, while in Asaðga’s tradition, which accords with the Cittamātra tradition,357 the precepts for both types of bodhicitta are received separately.
During the afore-mentioned yearly Bodhisattva-caryāvatāra practice seminar358 at Dzogchen Monastery, the entire text of the Bodhisattva-caryāvatāra is organized for ritual recitation and interspersed with various well-known Mahāyāna offerings, homages, confessions, and so forth.359
Giving evidence of an unbroken, oral explanation lineage for a treatise such as the Bodhisattva-caryāvatāra is of utmost importance for a teacher, since it proves his authority and the validity of his interpretation. That is why Butön lists, in the colophon of his commentary on the Bodhisattva-caryāvatāra,360 the oral explanation lineage361 of the masters through whom the Bodhisattva-caryāvatāra was handed down to him:
When this Bodhisattva-caryāvatāra, composed by the great master Śāntideva, who practiced one-pointedly the conduct of a bodhisattva, was spoken as a recitation, those who had achieved perfect recall and who were present in his entourage at that time successively handed down the direct oral explanation lineage through Jetāri,362 Candrakīrti the lesser,363 Kunayaśrī,364 the Nepalese Kanakaśrī,365 Sumatikīrti,366 Ngok Loden
356 dbu ma’i lugs 357 sems tsam lugs 358 spyod ’jug tshogs pa / spyod rgan ma 359 This ritual arrangement according to Gyalse Zhenphen Thaye and Paltrül Rinpoche has
been printed at Dzogchen Monastery but was not available to the author. A similar text according to Paltrül Rinpoche’s tradition as maintained at the Kyangma hermitage was recently published by Khenpo Thubten in India. See mthong ba brgyud pa’i phyag srol.
360 See bu ston ’grel chen, pages 600-602. This colophon has been discussed and analysed by Akira Saito in Bu ston and the sPyod ’jug, pages 79-85. 361 man ngag gi legs bshad brgyud pa 362 dze ta ri 363 zla grags chung ba 364 ku na ya śrī 365 bal po ka na ka śrī 366 su ma ti kirti
Sherab,367 Khyung Rinchen Trak,368 Tölung Gyamar,369 and Chawa Chö
Seng370 (1109-1169).
It is said that Chawa Chö Seng also received it from Trolungpa.371 (From
Chawa Chö Seng the lineage continues with) Tsangkar372 to Trophu Lo
tsawa Jampe Pal373 (1172-1225).
Again, Trophu Lotsawa Jampe Pal received the explanation from the
three: Khache Panchen Śākyaśrī,374 Paṇḍita Buddhaśrījñāna,375 and the
Nepalese Paṇḍita Devaśrī.376
(Trophu Lotsawa Jampe Pal gave it) to both Lama Sönam Gyalwa377 and
Khenpo Zhönu Dorje378 (1207-1263). I (Butön) received it from my great
teacher Tseme Kyebu.379
In 1787, the great Gelukpa author Tsechok Ling Yongdzin Yeshe Gyaltsen (1713-1793) compiled two volumes with the biographies380 of all the lineage masters of the Lam Rim tradition, the ‘graded stages to enlightenment’.381 The tradition of the graded stages to enlightenment describes the development of bodhicitta and the application of the six transcendental perfections, the entire sūtra Mahāyāna path to enlightenment. The graded stages tradition is the most essential teaching of the Gelukpa School that arose out of the Old Kadampa School382 as founded by the Indian master Atiśa.383
367 rngog blo ldan shes rab 368 khyung rin chen grags 369 stod lung rgya dmar 370 phyva ba chos seng / phyva ba chos kyi seng ge 371 gro lung pa 372 gtsang dkar 373 Trophu Lotsawa Jampe Pal [khro phu lo tsā ba byams pa’i dpal] was a direct student of
Tsangkarpa [gtsang dkar pa]. 374 kha che paṇ chen śākya śrī 375 paṇḍita buddha śri jñāna 376 bal po’i paṇḍita deva śrī 377 bla ma bsod nams rgyal ba 378 mkhan po gzhon nu rdo rje 379 tshad ma’i skyes bu 380 See lam rim bla brgyud 381 byang chub lam gyi rim pa 382 Gene Smith mentions in Among Tibetan Texts, page 228, that the early Kadampa masters
included the Bodhisattva-caryāvatāra among the ‘six basic texts of the Kadampa School’ [bka’ gdams gzhung drug], which are: 1) the Sūtrālaṃkāra [mdo sde rgyan] of Maitreya, 2) the
Atiśa received the complete teachings and instructions on the graded stages to enlightenment through three lineages:384 the two afore-mentioned great lineages, i.e., the ‘lineage of the profound view’ and the ‘lineage of vast activities’, as well as the ‘practice lineage of great blessings’.
The ‘practice lineage of great blessings’ is said to begin with the Bodhisattva Mañjughoṣa and was recorded by Śāntideva in his texts the Bodhisattva-caryāvatāra, the Śikṣā-samuccaya, and, according to the Tibetan view, the Sūtra-samuccaya. The ‘practice lineage of great blessings’ is said to run through Mañjughoṣa, Akṣayamati,385 master Eladhari,386 master Śuravajra,387 the MahāŚrī Ratna Bodhisattva,388 Atiśa’s root guru Lord (Dharmakīrti of) Suvarṇadvīpa,389 and Atiśa. From Atiśa the lineage runs in an unbroken succession of masters through the Old and New Kadampa schools390 up to the present day.
Terdag Lingpa Gyurme Dorje’s ‘manual of received teachings’391 provides us with another lineage of the reading transmission392 of the Bodhisattva-caryāvatāra393 and
Bodhisattva-bhūmi [byang chub sems dpa’i sa] of Asaðga, 3) the Śikṣā-samuccaya [bslab btus] of Śāntideva, 4) the Bodhisattva-caryāvatāra [spyod ‘jug] of Śāntideva, 5) the Jātakamālā [skyes pa’i rabs kyi rgyud] of Āryaśūra, and 6) the Udāna-varga [ched du brjod pa’i tshoms].
383 Dīpaṃkaraśrī [dpal mar me mdzad] or Dīpaṃkaraśrījñāna [dpal mar med mdzad ye shes] or Jobo Je Palden Atiśa [jo bo rje dpal ldan a ti śa] are names of Atiśa (982-1054). 384 See lam rim bla brgyud, page 290. 385 blo gros mi zad pa, an epithet for Śāntideva. 386 slob dpon e la dha ri (ti) 387 slob dpon dpa’ bo rdo rje 388 byang chub sems dpa’ chen po rin chen dpal
389 mgon po gser gling pa 390 The Old Kadampa School [bka’ gdams rnying ma] began with Atiśa and the New Kadampa School [bka’ gdams gsar pa] with Tsongkhapa. The New Kadampa school is also called the Gendenpa [dge ldan pa] or Gelukpa School. The Old Kadampa School has again two lineages: the lineage of textbooks of the Kadampas [bka’ gdams gzhung pa], lam rim bla brgyud, pages 475-576; and the lineage of oral instructions of the Kadampas [bka’ gdams gdams ngag pa], lam rim bla brgyud, 576-end. There is also the lineage of upadeśa of Kadampa [bka’ gdams man ngag pa], which is sometimes given as the third lineage.
391 thob yig, pages 20-21. 392 Reading transmission [lung]: From the earliest periods of instruction in Buddhism, teachings were transmitted orally from teacher to student. When the teachings were eventually written down, this tradition persisted. Before a student can study a sacred text, he must first hear it orally from his teacher. Every text that is read or studied must first be read aloud to the
student before he is even allowed to look at it. After this oral recitation, the teacher begins giving the explanation [bshad pa] of the text. 393 byang chub sems dpa’i spyod pa la ’jug pa’i lung brgyud
the Śikṣā-samuccaya394 that was passed on through the masters of the New Translation Period before it became exclusively Nyingma:
Śāntideva, Eladhari, Jetāri,395 Candrakīrti the lesser,396 Puṇyaśrī, the Nepalese Kanakapa,397 Sumatikīrti,398 Ngok Loden Sherab399 (10591109), Zhangtshe Pongwa400 (1059-1109), and Tsang Nagpa401 (11091169).
From Ngok Loden Sherab the lineage also comes down to Tsang Nagpa through Trolungpa402 and Chawa Chö Seng403 (1109-1169). From Tsang Nagpa the lineage continues with:
Palden Tro,404 Chim Chenpo405 (1290-1285), Zeu Traktsön,406 and Chim
Lobzang Trakpa407 (1299-1375).
From Chim Lobzang Trakpa the lineage comes down to Kangyurwa Śākya Gyaltshen408 and continues with:
Dorje Denpa Kunga Namgyal,409 Sönam Chogden,410 Lodro Thogme,411
Palden Dondrup,412 Wangchug Gyaltshen,413 Ngagwang Namgyal,414
394 bslab btus / bslab pa kun las btus pa 395 dze tā ri 396 zla grags chung ba 397 bal po ka na ka pa 398 su ma ti kīrti 399 rngog blo ldan shes rab 400 Zhangtshe Pongwa Chökyi Lama [zhang tshe spong ba chos kyi bla ma] was a direct
student of Ngok Loden Sherab.
401 Tsang Nagpa Tsöndrü Senge [gtsang nag pa brtson ’grus seng ge] was a direct student of Chawa Chö Seng [phyva ba chos seng]. 402 Trolungpa Lodro Jungne [gro lung pa blo gros ’byung gnas] was a direct student of Atiśa,
Dromtön Gyalwe Jungne [’brom ston rgyal ba’i ’byung gnas] (1005-1064) and Ngok Loden
Sherab. 403 Chawa Chö Seng [phyva ba chos seng / phyva ba chos kyi seng ge] was the teacher of Sönam Tsemo [bsod nams rtse mo] (1142-1182).
404 dpal ldan gro
405 Chim Chenpo [mchims chen po] or Chim Namkha Dragpa [mchims nam mkha’ grags pa] was a direct student of Palden Tro. 406 ze’u grags brtson 407 Lobzang Trakpa [mchims blo bzang grags pa] 408 bka’ ’gyur ba śākya rgyal mtshan 409 rdo rje gdan pa kun dga’ rnam rgyal 410 bsod nams mchog ldan 411 blo gros thogs med
Tsültrim Trashi,415 Rinchen Gyamtsho,416 Kunga Tendar,417 Domtsön Kunga Dargye,418 and Terdag Lingpa Gyurme Dorje.419
Paltrül Rinpoche composed a ‘Supplication to the Lineage Masters of the Bodhisattvacaryāvatāra’,420 which begins with Buddha Śākyamuni and continues all the way down to himself. This lineage supplication also presents the lineage maintained at Śrī Siṃha Shedra. The lineage is not always historically connected in a teacher-student relationship but at times skips a generation or two. The lineage is as follows:
Buddha Śākyamuni, Mañjughoṣa, Śāntideva, Jetāri,421 Candrakīrti the lesser,422 Guṇa Śrī,423 Kanakaśrī,424 Sumatikīrti,425 Ngok Loden Sherab426 (1051), Master Jetsünpa,427 Butön Rinchen Drup428 (1290-1364), Thukse Lotsawa,429 Yagtruk Sangye Pal430 (1350-1414), Sangye Phel431
412 dpal ldan don grub 413 dbang phyug rgyal mtshan 414 ngag dbang rnam rgyal, only mentioned in the lineage of the Śikṣā-samuccaya. 415 tshul khrims bkra shis 416 rin chen rgya mtsho 417 kun dga’ bstan dar 418 sdom brtson kun dga’ dar rgyas 419 gter bdag gling pa ’gyur med rdo rje 420 spyod ’jug brgyud ’debs 421 dze ta ri, an Indian scholar who studied in Śāntideva’s tradition. 422 zla ba grags pa chung ba, a student of Jetāri. 423 gu ṇa śrī [yon tan dpal], a student of Chandrakīrti. 424 ka na ka śrī (or kāṇakaśrī), a student of Guṇa Śrī. 425 A student of Kanakaśrī. 426 rngog blo ldan shes rab 427 slob dpon rje btsun pa who might be identical with Trolungpa [gro lung pa]. 428 bu ston rin chen grub 429 thugs sras lo tsā ba, a direct student of Butön. 430 g.yag phrug sangs rgyas dpal, a great scholar of the Sakya school, who wrote a detailed
commentary on the Prajñāpāramitā [sher phyin]. His most famous students were Rongtön Mawe Senge [rong ston smra ba’i seng ge chen mo] (1367-1449) and Rendaba Zhönu Lodro [red mda’ ba gzhon nu blo gros] (1349-1412). He is also known under the name g.yag ston or g.yag phrug pa. See also Blue Annals, page 339. See gangs can mkhas grub rim byon ming mdzod, pages 1573-1573.
431 sangs rgyas ’phel, a great Sakya Lama whose teacher was Rongtön Mawe Senge [rong ston smra ba’i seng ge chen mo] (1367-1449), also known as Rongtön Sheja Kunrig Shakya Gyaltshen [rong ston shes bya kun rig shākya rgyal mtshan]. See Blue Annals, pages 339-340.
(1348-1414), Trinle Mikyöpa432 (1507-1554), Könchok Jungne,433 Karma Chagme434 (1613-1678), Pema Rigdzin435 (1625-1697), Pönlob Namkha Özer,436 Thekchog Tendzin,437 Trashi Gyamtso,438 Rigdzin Zangpo,439 Pema Trashi,440 Gyalse Zhenphen Thaye,441 Jigme Ngotshar,442 and Paltrül Rinpoche.443
It is striking that Paltrül Rinpoche, a great Nyingma scholar, traces his explanation lineage of the Bodhisattva-caryāvatāra back to masters of the New Translation Period, such as Ngok Loden Sherab, Butön and others. This lineage supplication again suggests that an independent Nyingma explanation lineage tracing itself back to Kawa Paltsek and his first translation of the Bodhisattva-caryāvatāra no longer exists.
Paltrül Rinpoche’s explanation lineage originates from the great masters of the New Translation Period and becomes an exclusively Nyingma lineage only in the 17th century with masters such as Pema Rigdzin and others. This refutes the commonly held belief that all sūtra lineages of the Nyingma School can be traced back to the First Translation Period through an exclusively Nyingma lineage. Nevertheless, Tibetan scholars believe that the reading transmission444 and explanation lineage445 of Kawa Paltsek’s first translation and Rinchen Zangpo’s second translation of the Bodhisattvacaryāvatāra were all absorbed by Ngok Loden Sherab in his third and final translation of the root text from the Sanskrit.
According to the tradition of Śrī Siṃha Shedra, Paltrül Rinpoche’s lineage continues with his famous students such as Ön Urgyen Tendzin Norbu,446 Thubten Chökyi
432 phrin las mi bskyod pa, the eighth Karmapa, Mikyö Dorje [mi bskyod rdo rje]. 433 dkon mchog ’byung gnas, the ninth Shamarpa (???). 434 karma chags med. 435 pad ma rig ’dzin, the first Dzogchen Rinpoche. 436 dpon slob nam mkha’ ’od zer 437 theg mchog bstan ’ dzin, the second Dzogchen Pema Rigdzin. 438 bkra shis rgya mtsho 439 rig ’dzin bzang po 440 Khenchen Sengtruk Pema Trashi [seng phrug pad ma bkra shis]. 441 rgyal sras gzhan phan mtha’ yas. 442 ’jigs med ngo mtshar was a direct student of Jigme Lingpa (1730-1798) as well as a student
of Gyalse Zhenphen Thaye. 443 Paltrül Rinpoche [dpal sprul ’jigs med chos kyi dbang po]. 444 lung brgyud 445 bshad brgyud 446 Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu], also known as Urgyen Tenga
[u rgyan bstan dga’], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He studied with Paltrül Rinpoche and also with Gyalse Zhenphen Thaye.
Drakpa,447 Khenpo Kunpal,448 Khenpo Yönga,449 Dzogchen Khenpo Pema Dorje,450 and Mipham Rinpoche.451 Ön Urgyen Tendzin Norbu’s main student was Khenpo Zhenga, who taught the Bodhisattva-caryāvatāra extensively to Batur Khenpo Thubga.452 Batur Khenpo Thubga taught the Bodhisattva-caryāvatāra according to Khenpo Kunpal’s commentary to Khenpo Pentse (1931-2002).453
447 Khenpo Thubten Chökyi Drakpa [thub bstan chos kyi grags pa] was also known as Minyag
Kunzang Sönam [mi nyag kun bzang bsod nams]. 448 Khenpo Kunpal (1862-1943) had several names, including Gegong Khenpo Kunpal [dge gong mkhan po kun dpal], Kunzang Palden [kun bzang dpal ldan], and also Thubten Kunzang Chödrak [thub bstan kun bzang chos grags].
449 Khenpo Yönga [mkhan po yon dga’ / mkhan po yon tan rgya mtsho] studied with Paltrül
Rinpoche and with Ön Urgyen Tendzin Norbu. 450 Dzogchen Khenpo Pema Dorje [rdzogs chen mkhan po pad ma rdo rje] was a 19th century master who studied with Gyalse Zhenpen Thaye, the fourth Dzogchen Rinpoche, and Khenchen Sengtruk Pema Trashi [mkhan chen seng sprugs padma bkra shis]. He was a classmate of Paltrül Rinpoche and one of the foremost khenpos of Dzogchen Monastery. For biographical notes see Masters of Meditation, page 200.
451 Mipham Rinpoche [mi pham rin po che] (1846-1912), also known as Ju Mipham Jamyang Namgyal [‘ju mi pham ’jam dbyangs rnam rgyal], received teachings from Paltrül Rinpoche on the chapter concerning transcendental knowledge and shortly thereafter, in 1878, wrote a commentary to this chapter. See nor bu ke ta ka.
452 Batur Khenpo Thubga [ba thur mkhan po thub dga’] was also known as Khenpo Thubten Chöphel [mkhan po thub bstan chos ’phel]. Along with a group of about one thousand Mongolians, his family had migrated from Mongolia to East Tibet following the visit to Mongolia of the third Dzogchen Pema Rigdzin. In addition to Khenpo Zhenga, Batur Khenpo Thubga also received teachings on the Bodhisattva-caryāvatāra from Khenpo Yönga. As he had studied at Paltrül Rinpoche’s hermitage called Changma Ritrö [lcang ma ri khrod], he was also known as Changmay Khenchen Thubga Yibzhin Norbu [lcang ma’i mkhan chen thub dga’ yid bzhin nor bu].
453 Regarding Khenpo Pentse’s [mkhan po pad ma tshe dbang] education in sūtrayāna, his main root guru [thun mong ma yin pa’i rtsa ba’i bla ma] was Batur Khenpo Thubga. For his education in the teachings of the Great Perfection according to the Longchen Nyingthig tradition, his main root guru was Adzom Drugpa’s son Gyalse Gyurme Dorje [rgyal sras ‘gyur med rdo rje / sras ’gyur dga’]. In 1958 he received from Gyalse Gyurme Dorje the extraordinary oral transmission [thun mong ma yin pa’i snyan brgyud] of the Longchen Nyingthig tradition. During the time when the Chinese suppressed the practice of Buddhism in East Tibet, from the late 1950s until the mid 1970s, Khenpo Pentse was unable to wear robes; pretending to be a lay person, he remained in retreat in his native village, Arik Deba [a rig sde ba], in the district of Arik Dza [a rig rdza] in East Tibet. When the Chinese stopped the persecution of Buddhist practitioners toward the end of the 1970s, Khenpo Pentse again began teaching and was free to wear his robes. Upon the recommendation of Khenpo Thubnor [mkhan po thug nor], Khenpo Pentse was invited in 1982 by Alag Zenkar Rinpoche [a lag gzen dkar rin po che] to teach khenpos at a newly-founded (1980) school for Tibetan studies called Pöyig Lobdra Chenmo [bod yid slob grva chen mo], next to Dzogchen monastery. At the time, this was the only place of study at Dzogchen monastery, since the Śrī Siṃha Shedra had been completely destroyed by the Chinese around 1959. Khenpo Pentse stayed for three years at the Pöyig Lobdra and taught
Khenpo Pentse received Khenpo Zhenga’s annotation commentary454 on the Bodhisattva-caryāvatāra from Dzogchen Khenpo Thubnor.455 He also received Ngülchu Thogme’s commentary456 on the Bodhisattva-caryāvatāra from Dzogchen Khenpo Tsering Nyima.457 Furthermore, he received teachings on the Bodhisattvacaryāvatāra from Khenpo Thubga’s student Khenpo Chödor.458 During the latter part of his life, until his death in 2001, Khenpo Pentse was considered the main khenpo at Dzogchen Śrī Siṃha Shedra, although his main residence was Phugkhung Gompa459 in the district of Arik Dza.460
Khenpo Chöga461 received teachings on the Bodhisattva-caryāvatāra from many masters, and studied and practiced the Bodhisattva-caryāvatāra for many years. He received numerous commentaries on the root text of the Bodhisattva-caryāvatāra from his main teacher Khenpo Pentse, including Khenpo Kunpal’s commentary twice, and Khenpo Zhenga’s annotation commentary once. Khenpo Chöga also received a commentary on Khenpo Zhenga’s annotation commentary from Khenpo Thubnor. He received teachings on Ngülchu Thogme’s commentary from Khenpo Tsering Nyima and from Serta Khenpo Sori.462 He received a very extensive commentary on the Bodhisattva-caryāvatāra root text over a period of two years from Khenpo Kunub Özer,463 who had received his transmission from Khenpo Thubnyen,464 who in turn was a direct student of Khenpo Zhenga. Furthermore, Khenpo Chöga received detailed teachings on the Bodhisattva-caryāvatāra root text from Khenpo Akhu Dolo.465 He also received Khenpo Kunpal’s commentary as well as another
extensively. He then returned to his native village and founded a shedra called Ngedön Shedrub Dargye Ling [nges don bshad sgrub dar rgyas gling] at Phugkhung Monastery [phug khungs bde chen chos ’khor lhun po], his childhood monastery, a sub-monastery [dgon lag] of Zhechen. This shedra became his main residence. At present, 200 monks are studying at this shedra, which has produced many khenpos. Every year Khenpo Pentse used to go for a short period of time to teach both at the Śrī Siṃha Shedra and at Zhechen, where he had also started a shedra. In 2002 Khenpo Pentse passed away at the age of 70/71 at Samye Chimphu [bsam yas mchims phu].
454 gzhan dga’ mchan ’grel 455 rdzogs chen mkhan po thub nor 456 dngul chu thogs med ’grel pa 457 rdzogs chen mkhan po tshe ring nyi ma 458 mkhan po chos rdor 459 phug khungs bde chen chos ’khor lhun po 460 a rig rdza 461 rdzogs chen mkhan po chos dga’ 462 mkhan po gso rig 463 sku gnubs ’od zer 464 mkhan po thub bstan snyan grags 465 a khu rdo lo / a khu rdo rje
commentary on the Bodhisattva-caryāvatāra root text from his classmate Khenpo Urgyen Rigdzin.466
These days, scholars at Dzogchen Monastery first give new students a commentary on the Bodhisattva-caryāvatāra root text, which they must memorize. The students next study Ngülchu Thogme’s commentary on the Bodhisattva-caryāvatāra. At the same time, the students learn the interpretations of other schools on the Bodhisattvacaryāvatāra. Later, they study Khenpo Zhenga’s annotation commentary. Finally, they learn Khenpo Kunpal’s commentary in conjunction with an oral commentary on the root text. All these commentaries on the Bodhisattva-caryāvatāra are taught in the practice-oriented tradition of Paltrül Rinpoche, in which all scholastic knowedge must be meditated upon and thereby applied to one’s mind.
We hope that presenting this detailed introduction gives the reader sufficient background information to be able to appreciate the Bodhisattva-caryāvatāra in an historical perspective. Although this text has been taught, re-interpreted and expounded upon for centuries by hundreds of teachers from various lineages, Paltrül Rinpoche stands head and shoulders above them all. As a leading exponent of the non-sectarian movement467 of East Tibet in the 19th century, Paltrül Rinpoche studied and mastered all the major Indian and Tibetan commentaries on the Bodhisattvacaryāvatāra. His eclectic knowledge has been preserved in the written commentaries of his personal students and in the unbroken oral explanation lineage that is still transmitted to this present day.
From the written reports of his students and the surviving folklore concerning him, we can surmise that Paltrül Rinpoche’s open-mindedness, acute analytical skills, profound understanding and impressive gift for synthesis made his teachings on the Bodhisattva-caryāvatāra the most complete and perceptive ever given on this scripture.
Among the written commentaries on Paltrül Rinpoche’s teachings, Khenpo Kunpal’s commentary best captures Paltrül Rinpoche’s interpretation of the Bodhisattvacaryāvatāra according to the practice lineage of the Nyingma School. This commentary, however, is not self-explanatory and was never meant to be studied alone. This is a treatise that requires careful explanation from qualified Buddhist scholars.
466 mkhan po u rgyan rig ’dzin 467 The non-sectarian movement [ris med], headed by Jamyang Khyetse Wangpo (1820-1892), Kongtrül Lodro Thaye (1813-1899), Chokgyur Lingpa (1829-1879), Paltrül Rinpoche (1808-1887) and many other great masters, was a movement to counteract sectarianism. These masters, renowned authorities on the teachings of all schools and lineages of Tibetan Buddhism, actively spread the teachings of all schools without any sectarian bias.
The great scholars at Śrī Siṃha Shedra, such as Khenpo Kunpal, Batur Khenpo Thubga, Khenpo Pentse and Khenpo Chöga, are eminently qualified exponents of the Bodhisattva-caryāvatāra explanation lineage, a lineage that can be traced back for over a thousand years to India, the land of its origin. From the 8th century until this very day, a vital and uninterrupted tradition of devotion, study and commentary has been maintained on this most seminal of sacred Buddhist texts.
Introduction by Dzogchen Khenpo Chöga
This famous Mahāyāna text, the Bodhisattva-caryāvatāra, ‘Entering the Conduct of the Bodhisattvas’, was composed as a teaching poem in the Sanskrit language by the 8th century master, Śāntideva, at the great Buddhist university of Nālandā, one of the major centers of Buddhist learning and practice in ancient India. The main subject of the text is the motivation of bodhicitta and the practice of the six transcendental perfections. The precious bodhicitta and the six transcendental perfections are the very core of the path of the bodhisattva, the heroic practitioner who aspires to perfect enlightenment for the sake of all sentient beings.
The precious bodhicitta is the unfailing seed which gives rise to buddhahood. “With it you can attain buddhahood. Without it you have no chance of attaining enlightenment at all.” The Bodhisattva-caryāvatāra teaches how to generate bodhicitta and how to practice the six transcendental perfections, thus showing us how to attain the unexcelled level of perfect enlightenment. Whoever comes in contact with this text will benefit greatly.
At first it is important to understand that becoming a buddha is the supreme attainment possible for any being. There is no state higher than that of a buddha. A buddha is someone who has attained supreme enlightenment and is, therefore, endowed with inconceivable wisdom, compassion and powers, with all possible qualities, as well as being devoid of all defects. A buddha is free from any delusion or error. In all of saṃsāra and nirvāṇa, none is superior to a buddha.
If we wish for someone to achieve even the exalted status of a world monarch, this is still a very limited wish. But, to wish for someone to become a buddha, to attain perfect enlightenment, is the very greatest wish one can make. Wishing for all sentient beings to attain the level of buddhahood is the ultimate, the highest of all wishes. This unexcelled wish is called the precious bodhicitta. Bodhicitta is most precious because it is directed toward the most precious of all achievements, buddhahood itself.
Bodhicitta is the wish: “May I free all sentient beings from their suffering and establish them on the level of perfect enlightenment.” Or, even better, it is the commitment: “I will free all sentient beings from their suffering and establish them on the level of perfect enlightenment.” If, as a practitioner, you lack this wish or commitment, you will never reach enlightenment. Even when you practice meditation intensively, at some point your progress toward enlightenment will become impeded. Thus, even the progress of the śrāvakas, arhats and pratyekabuddhas,468 who lack this wish and commitment, is limited.
Most Mahāyāna and Vajrayāna Buddhists practice bodhicitta as an aspiration,469 wishing, “May I free all sentient beings from their suffering and establish them on the level of perfect enlightenment.” However, while they may give rise to this wish, they often lack the courage to develop the firm commitment:470 “I will free all sentient beings from their suffering and establish them on the level of perfect enlightenment.” Practicing with that commitment is true bodhicitta. In order to develop that level of commitment and confidence, you must have some realization of the buddha nature,471 profound emptiness.472 Unless you have gained some degree of realization of profound emptiness, genuine compassion for all sentient beings cannot truly arise in your mind.
Bodhicitta has two aspects,473 compassion474 and knowledge.475 With compassion you focus on the benefit for others476 by committing, “I will free all beings from their suffering.” With knowledge you focus on perfect enlightenment477 by committing, “I will establish all sentient beings on the level of perfect enlightenment.” Note that compassion and loving kindness478 are by themselves not what is known as bodhicitta; instead, they are the basis from which bodhicitta develops.
Mind has a natural tendency to avoid suffering and accomplish happiness. If this natural tendency becomes vast and altruistic, it turns into bodhicitta. Instead of trying to accomplish personal happiness, a bodhisattva aspires to establish all infinite sentient beings on the level of the ultimate happiness of buddhahood. Rather than freeing only himself from misery, he aspires to free all infinite beings from suffering and the root of suffering.
468 The term ’śrāvaka’, literally ’listener’, refers to the followers of the Hīnayāna tradition, who proceed through four levels of spiritual attainments and reach the level of an arhat. A pratyekabuddha, literally ’self-arisen buddha’, is someone who has accumulated sufficient merit and wisdom in former lifetimes to attain nirvāṇa without the teachings of a buddha. A pratyekabuddha stays totally private and will never teach others.
469 smon lam 470 dam bca’ ba 471 bde gshegs snying po 472 zab mo stong pa nyid 473 don gnyis sam zur gnyis 474 snying rje 475 shes rab 476 snying rjes gzhan don la dmigs pa 477 shes rab kyis rdzogs byang la dmigs pa 478 byams pa
To understand suffering and the causes for suffering, a bodhisattva must understand the truth of suffering479 and the truth of its origination.480 To understand true happiness and the causes for happiness, a bodhisattva must understand the truth of cessation481 and the truth of the path482 that leads to cessation. In this manner bodhicitta encompasses the four noble truths.483 Among all thoughts and wishes, bodhicitta is the most noble.
Generating bodhicitta484 means ‘making your mind vast’ or ‘making your mind courageous’. In general, our minds are limited and restricted by ego-clinging.485 But the mind itself is as vast as space. A bodhisattva seeks to open his mind and to make it as vast as the reaches of space. He contemplates the infinite number of sentient beings, the objects of his attention. He contemplates the infinite amount of suffering, which he wants to remove. He contemplates the infinite qualities of buddhahood, which he wants all sentient beings to obtain. He contemplates the infinite time-span, as he has decided to free all beings from their infinite past karmas and to establish them forever on the level of complete enlightenment. Through these contemplations he breaks through the confines of a mind limited by ego-clinging. The precious bodhicitta is the antidote to ego-clinging.486 The feature of bodhicitta is to focus on others,487 while the character of ego-clinging is to focus on oneself.488
When generating bodhicitta, three levels of courage489 can be distinguished: the courage of a king, the courage of a boatman, and the courage of a shepherd.
What is meant by the courage of a king? A king’s first priorities are to overcome all his rivals, to promote those who support him, and to proclaim himself sovereign. Only once these aims have been secured does he turn to the care of his subjects. Similarly,
479 sdug bsngal gyi bden pa 480 kun ’byung gi bden pa 481 ’gog pa’i bden pa 482 lam gyi bden pa 483 Among the four noble truths [bden pa bzhi], the truth of suffering is something one needs to
understand [sdug bsngal shes par bya], the truth of origination is something one needs to overcome [kun ’byung spong bar bya], the truth of cessation is something to aim for [‘gog pa sngon du bzhag dgos], and the truth of the path is something that must be applied to one’s own mind [lam rgyud la brten dgos].
484 sems bskyed 485 bdag ’dzin 486 bdag ’dzin gi ldog phyogs byang chub sems rin po che 487 gzhan la dmigs pa 488 bdag tu dmigs pa 489 blo stobs
the wish to attain buddhahood for oneself first and then to bring others to buddhahood subsequently is called the king’s way of generating bodhicitta.490 This is the wish: “May I be liberated from suffering and obtain the level of perfect enlightenment.”
What is meant by the courage of a boatman? A boatman aims to arrive on the other shore at the same time as all of his passengers. Likewise, the wish to achieve buddhahood for oneself and all beings simultaneously is known as the boatman’s way of generating bodhicitta.491 This is the wish: “May I liberate myself and all sentient beings from suffering and obtain the level of perfect enlightenment.”
What is meant by the courage of a shepherd? A shepherd drives his sheep in front of him, making sure that they find grass and water, and are not attacked by wild beasts. He himself follows behind. In the same way, wishing to establish all beings of the three realms on the level of perfect enlightenment before attaining perfect enlightenment for oneself is known as the shepherd’s way of generating bodhicitta,492 or the incomparable way of generating bodhicitta.493 This is the wish: “May I liberate all sentient beings from their suffering and establish them on the level of perfect enlightenment.”
The king’s way of generating bodhicitta is the least courageous of the three, the boatman’s way is more courageous, and the shepherd’s way is the most courageous of all. Practitioners of ordinary capacity, those who follow the way of the king, will reach perfect enlightenment within ‘thirty-three countless aeons’;494 those of mediocre capacity, who follow the way of the boatman, will reach perfect enlightenment within ‘seven countless aeons’;495 while those of highest capacity, who follow the way of the shepherd, will reach perfect enlightenment within ‘three countless aeons’.496
490 rgyal po lta bu’i sems bskyed 491 mnyan pa lta bu’i sems bskyed 492 rdzi bo lta bu’i sems bskyed 493 dpe med pa’i sems bskyed 494 bskal pa grangs med sum cu rtsa gsum 495 bskal pa grangs med bdun 496 See kun bzang bla ma’i zhal lung gi zin bris, page 221-222. The term ’incalculable’ or ’countless’
[grangs med; skr. asaṃkhya] is a number that is described as ‘ten to the power of fifty-nine’. See Jewellery of Scripture, pages 144-145; bu ston chos ’byung, pages 71-72; and ston pa śākya thub pa’i rnam thar, page 25. Most of the Buddhist scriptures report that it took Buddha Śākyamuni ‘10 to the power of fifty-nine great aeons’ to perfect the two accumulations of merit and wisdom in order to accomplish the first bodhisattva level [sa dang po]. This is called ‘the first countless (time period)’ [grangs med dang po]. Then it took him another ‘10 to the power of fifty-nine aeons’ to perfect the two accumulations of merit and wisdom in order to progress from the second bodhisattva level to the seventh [sa dang po nas sa bdun pa’i bar]. This is called ‘the second countless (time period)’ [grangs med gnyis pa]. And another ‘10 to the power of fifty-nine aeons’ was required for the Buddha to perfect the two accumulations of merit and wisdom in order to progress from the eighth to the tenth bodhisattva level [sa brgyad pa nas sa bcu pa’i
One must also distinguish between relative497 and absolute bodhicitta.498 Absolute bodhicitta refers to one’s buddha nature and only begins to be realized from the first bodhisattva level onward. Relative bodhicitta has two aspects: the bodhicitta of aspiration and the bodhicitta of application. Neither the bodhicitta of aspiration nor the bodhicitta of application refers to action.499 Instead, both are concerned with motivation500 and intention.501
Both types of relative bodhicitta are concerned with motivation, rather than the actual application502 of the six pāramitās, the six transcendental perfections.503 It is essential that one first give rise to the correct motivation; then, while maintaining this motivation, you can carry out any of the six transcendental perfections.
To commit oneself to the fruition, the state of perfect enlightenment, is what is known as ‘the bodhicitta of aspiration’.504 It is the motivation: “I will liberate all sentient beings from their suffering and establish them on the level of perfect enlightenment.”
To commit oneself to the causes of perfect enlightenment, which are the practice of the six transcendental perfections, is what is known as ‘the bodhicitta of application’.505 This is the motivation to enter into the conduct of any of the six transcendental perfections: “In order to liberate all sentient beings from their suffering and to establish them on the level of perfect enlightenment, I will practice generosity, discipline, patience, diligence, meditation, and knowledge.” Again, at this stage, one is simply giving rise to the commitment to do so; one has not yet come to the actual application of any of the six transcendental perfections.
For example, the commitment, “In order to liberate all sentient beings from their suffering and establish them on the level of perfect enlightenment, I will study this text,” is the bodhicitta of application. The bodhicitta of application requires the
bar]. This is called ‘the third countless (time period)’ [grangs med gsum pa]. Thus Buddha Śākyamuni needed ‘three countless great aeons’ [bskal chen grangs med gsum] to perfect the vast accumulations of merit and wisdom required to reach the tenth bodhisattva level. See ston pa śākya thub pa’i rnam thar, pages 17-29; bu ston chos ’byung, pages 72-75; klong chen chos ’byung, pages 79-83. For details on the term ‘great aeon’ [bskal chen] see Khenpo Chöga’s commentary to text section 39.
497 kun rdzob byang chub kyi sems 498 don dam byang chub kyi sems 499 spyod pa 500 kun slong 501 bsam pa 502 sbyor ba 503 phar phyin drug 504 ’bras bu la dam bca’ ba smon pa byang chub sems 505 rgyu la dam bca’ ba ’jug pa byang chub sems
motivation of actually wanting to do something; you actually want to engage in the conduct of the perfections. When you then study the text with that motivation, you are already practicing the perfections. You have brought bodhicitta of application into the application of the perfections. Intention and application have come together.
Bodhicitta generates the highest degree of virtue, virtue that leads to the liberation of the greater vehicle,506 the attainment of complete enlighenment. This ultimate degree of virtue entails practice with the intentional focus or aim507 of reaching perfect enlightenment. Otherwise, the practice of the six perfections is reduced to a lesser degree of virtue, either the virtue that leads to the accumulation of worldly merit,508 or in the best case, the virtue that leads to liberation509 from saṃsāra. On the other hand, to only give rise to the bodhicitta motivation without actually carrying out the six transcendental perfections will also fail to lead one to the state of perfect enlightenment.
Understanding the preciousness of buddhahood and generating the wish to attain the state of fruition,510 complete enlightenment, is the bodhicitta of aspiration. Maintaining this motivation and wishing to bring this fruition about by practicing the causes that lead to it, the practice of the six transcendental perfections, is the bodhicitta of application.
Both of these types of bodhicitta are directly concerned with motivation rather than with action. These two motivations are what is called ‘relative bodhicitta’. To actually practice the six transcendental perfections of generosity, discipline, patience, diligence, meditation, and wisdom is the actual application itself. Finally, truly seeing one’s own buddha nature is ‘absolute bodhicitta’.
For three countless aeons Buddha Śākyamuni was occupied with nothing other than cultivating the motivation of bodhicitta and practicing the six transcendental perfections. This practice alone led him to the attainment of perfect enlightenment. All the vast teachings of the Buddha are included within this central practice of the bodhisattva, cultivating the motivation of bodhicitta and practicing the six transcendental perfections. The six transcendental perfections are generosity, discipline, patience, diligence, meditation, and knowledge.
Generosity:511 The practice of generosity has the aim of cutting through all fixations512 and attachments513 such as clinging to the body,514 to material wealth and
506 theg chen thar pa cha mthun gyi dge ba 507 dmigs yul 508 ’jig rten gyi bsod nams cha mthun gyi dge ba 509 thar pa cha mthun pa’i dge ba 510 ’bras bu thob ’dod kyi blo 511 sbyin pa
enjoyments,515 and finally even to whatever spiritual merit516 you may have accumulated. In order to practice generosity, you must develop a generous mindset.517 With a generous mindset you are able to give away things that you are fond of, things you really wish to possess, as well as things that you truly need. To merely give up something that you neither like nor need is not what is meant by a generous mindset.
If your practice of generosity is embraced with the recognition of non-conceptual wisdom,518 then only can it truly be called ‘transcendental’ generosity. If your practice of generosity lacks the recognition of non-conceptual wisdom, it is still only conventional generosity.519 Enlightenment is only possible through the quality of transcendence. Transcendence520 means ‘to go beyond saṃsāra’, ‘to go beyond egoclinging’,521 ‘to go beyond worldly thinking’.522 In order to attain enlightenment, one must include the recognition of non-conceptual wisdom in the application of all six perfections. Then only are they ‘transcendental perfections’.
Discipline:523 Discipline means giving up all fixation on non-virtue.524 Due to our afflictions525 and our habitual patterns,526 we often react and behave in non-virtuous ways. Discipline is nothing other than letting go of fixating on negative thoughts, emotions and patterns. Instead, you make the firm resolve, “I will not allow myself to stray into non-virtuous actions of body, speech, and mind.” For instance, the thought, “I hate that person and I will hit him”, is a mental fixation on a negative emotion. Discipline means learning how to release this negativity. If your practice of discipline
512 ’dzin pa 513 chags pa 514 lus 515 longs spyod 516 bsod nams 517 btong sems 518 lit. wisdom that does not conceptualize the three spheres [‘khor gsum mi dmigs pa’i ye
shes], i.e., wisdom beyond subject, object, and the interaction between them. This is explained at length in chapter nine of the Bodhisattva-caryāvatāra. 519 sbyin pa tsam 520 pha rol 521 bdag ’dzin las pa rol du phyin pa 522 ’jig rten pa’i bsam pa las pha rol tu phyin pa 523 tshul khrims 524 mi dge ba 525 nyon mongs 526 bag chags
is grounded in the recognition of non-conceptual wisdom, only then can it be called ‘transcendental discipline’.527
Patience:528 If afflictions and negative patterns arise in your mind and you do not act them out, you are practicing patience. For instance, anger may arise in your mind, causing you to think, “I want to harm this person.” However, if you refrain from acting on this fixation, on this negative impulse, you are practicing patience. Furthermore, patience means to actually release all fixation on the varieties of mental turmoil.529 You release your grasping at anger, greed, arrogance, jealousy, suffering, anxiety, and so forth. Finally, only if your practice is grounded in the recognition of non-conceptual wisdom may it truly be called ‘transcendental patience’.530
Diligence:531 Diligence means to endeavor joyously in virtue, to be happy to practice virtue.532 Diligence involves overcoming fixation on the lazy mind which fails to practice virtue, which fails to practice dharma. Grounding your practice of diligence in the recognition of non-conceptual wisdom, it becomes ‘transcendental diligence’.533 Whenever you engage in study, contemplation, and meditation534 or any other virtuous action, you should undertake these tasks in a happy and inspired frame of mind. If you practice the dharma when your mind is tainted by afflictions, you will only create non-virtue.
Meditation:535 Meditation means letting go of all fixations which involve being caught up in distraction.536 The state of meditation refers to an undistracted mind, which is also a centered and relaxed state of mind. People are very attached to distractions. They must keep their minds occupied with something and find themselves unable to leave the mind in its natural state. When your meditation is grounded in the recognition of non-conceptual wisdom, then only can it truly be called ‘transcendental meditation’.537
Meditation here mainly refers to the two types of meditation practice: śamathā´,538 which means ‘calm abiding´, and ´vipaśyanā’,539 which means ‘clear insight’. The
527 tshul khrims pha rol tu phyin pa 528 bzod pa 529 sems ’khrugs par ’dzin pa 530 bzod pa pha rol tu phyin pa 531 brtson ’grus 532 dge ba la spro ba 533 brtson ’grus pha rol tu phyin pa 534 thos bsam bsgom gsum 535 bsam gtan 536 g.yeng ba la ’dzin pa 537 bsam gtan pha rol tu phyin pa 538 zhi gnas 539 lhag mthong
beginner first trains his mind in ´calm abiding´, free from analysis and mental distinctions. Once he has attained a certain stability in ‘calm abiding’, he then applies his knowledge of the dharma to this state and sees the nature of the truth.540
Knowledge:541 The perfect bodhisattva has the knowledge and wisdom which enable him to maintain the recognition of the buddha nature while he continues to practice generosity, discipline, patience, diligence, and meditation. Bodhisattvas are able to acquire this knowledge through studying, contemplating, and meditating according to the teachings of the Buddha. They apply this knowledge to all the other five perfections. Only by bringing the recognition of the buddha nature, of profound emptiness, into the practice of the perfections do they become ‘transcendental’.
Knowledge in this case means ‘transcendental knowledge’. This knowledge goes far beyond the knowledge of what is visible and tangible via sensory perception alone. Rather, it is the knowledge that is able to recognize the buddha nature, profound emptiness, non-conceptual wisdom. Within the recognition of non-conceptual wisdom,542 all thoughts, fixations, and attachments are naturally absent. This recognition must be applied to every situation in life. This recognition, the true meaning of transcendental knowledge, must be applied to the practice of each of the first five perfections. ‘Transcendental’ literally means ‘gone beyond’.543 Transcendental knowledge is a knowledge that has gone beyond ego-clinging544 and ignorance.545 The knowledge that has recognized egolessness546 is transcendental knowledge. Genuine transcendence547 is only gained from the first bodhisattva level onward.
Since time without beginning, all sentient beings have been circling about in the limitless ocean of saṃsāra. Though all beings harbor an infinite variety of thoughts, hopes and fears, all have one common wish—all wish to achieve happiness. Our present situation results from our past actions, from our karma. Through the power of formerly accumulated causes, various experiences of happiness, of suffering, and of neutral states manifest. These range from the experience of the very peak of saṃsāra, all the way down to that of the lowest depths of saṃsāra.
540 bden pa’i gnas lugs mthong ba 541 shes rab 542 dmigs pa med pa’i ye shes 543 pha rol tu phyin pa 544 bdag ’dzin 545 gti mug 546 bdag med rtogs pa’i shes rab 547 pha rol tu phyin pa mtshan nyid pa
While by nature we all aspire to happiness, nonetheless, we seem ignorant about the cause for happiness, which is the accumulation of merit through virtuous deeds. Through the power of our habits, we tend not to engage in virtuous actions but automatically tend toward non-virtuous actions. Virtuous actions often seem to require great struggle and effort, while non-virtuous deeds come quite easily to us.
Karma548 means action,549 which is the mind’s capacity to set into motion a virtuous, non-virtuous, or neutral thought, emotion, or deed. Merit550 is a powerful mindset which grants us the capacity to avoid conditions such as disharmony, suffering, obstacles, illnesses, and so forth. It is the power of the mind to create harmonious circumstances. Merit is something that each being must actively generate and accumulate.
The subtle workings of karma can only be understood by a perfectly enlightened buddha. A buddha clearly sees which action leads to which kind of result, even over aeons and aeons of birth upon rebirth. Based on this knowledge, a buddha teaches the points of conduct, such as the ten virtuous actions, the behavior that one must adopt and the actions that one must avoid. If we want to achieve happiness in this and future lifetimes, we must practice the ten virtuous actions. If we continue to follow the ten non-virtuous actions, in spite of aspiring to happiness, our actions are opposed to our expectations, and we will end up in miserable states of existence.
All actions that give rise to harmony and positive conditions are called virtuous or wholesome actions.551 All actions that cause disharmony and negative conditions are called non-virtuous or unwholesome actions.552 Happiness and its causes are positive and virtuous. Suffering and its causes are negative and non-virtuous. Both virtue and merit, non-virtue and de-merit depend on the mind and are created by the mind.
The very fact that virtuous actions lead to happiness and non-virtuous actions to suffering is what is referred to as the law of cause and effect, the law of karma.553 At the very beginning, even before deciding that you want to become a Buddhist and take refuge in the Buddha, the dharma, and the saṃgha, you must first understand and accept the law of karma. Without understanding and accepting the law of karma, and hence living a life which accords with the ethics of the bodhisattva, there is no chance of attaining enlightenment.
You are heir to your own past karma and in the present are actively creating your future karma. Buddhist practitioners assume complete responsibility for their own karma. They know they have created their own suffering as well as their own
548 las 549 las ka 550 bsod nams 551 dge ba, skr. kuśala 552 mi dge ba, skr. akuśala 553 las rgyu ’bras
happiness, and they recognize that the process of freeing themselves from saṃsāra’s suffering also depends entirely upon themselves.
A Buddhist acknowledges the law of cause and effect. If one does not believe in the positive or negative consequences of one’s actions and does not follow the ten virtuous actions and the conduct of the bodhisattva, the practice of the genuine dharma is simply not possible. Believing one can cause harm to others and still progress on the path to enlightenment is delusion.
The very essence of the Buddhist teachings, the buddha dharma, is to cut through fixation.554 Fixation and attachment are the roots of saṃsāra; they bind us to saṃsāra. Mind has the capacity to generate powerful thoughts which can serve to loosen up our fixations on saṃsāra. Thoughts that carry such power are known as ‘conceptual merit’.555
The purpose of accumulating conceptual merit is to change our negative patterns into virtuous ones, to loosen up our habitual fixation on negativity.556 Eventually, the gathering of conceptual merit brings fixation to an end, allowing wisdom to dawn. Once grasping and fixation have gone, the buddha nature is revealed and can be recognized. The power of merit ultimately leads to the dawn of wisdom, the recognition of our buddha nature.
To attain enlightenment one must gather the two accumulations, the ‘accumulation of conceptual merit’ and the ‘accumulation of non-conceptual wisdom’.557 One truly possesses relative bodhicitta only through having gathered considerable conceptual merit. Therefore, the Bodhisattva-caryāvatāra teaches many methods for generating conceptual merit.
When relative bodhicitta has firmly taken root in your mind, you are able to generate a power of merit through which absolute bodhicitta, non-conceptual wisdom, can arise. Non-conceptual wisdom is none other than the recognition of the buddha nature, egolessness, profound emptiness. This recognition is beyond thoughts; it utterly cuts through all fixation on saṃsāra.
The practice of relative bodhicitta558 furthers the accumulation of merit; the practice of absolute bodhicitta559 furthers the accumulation of wisdom.
554 ’dzin pa 555 dmigs bcas kyi bsod nams 556 sdig pa 557 dmigs med ye shes kyi tshogs 558 kun rdzob byang chub kyi sems 559 don dam byang chub kyi sems
In addition to gathering the two accumulations, one must also purify the two obscurations. These are the obscurations of afflictions560 and the obscurations of cognition.561 To attain enlightenment one must both perfect the two accumulations and purify the two obscurations.
Generally, one can say that the two accumulations are the remedies for the two obscurations. The accumulation of conceptual merit562 remedies the obscuration of the gross afflictions,563 and the accumulation of non-conceptual wisdom564 remedies the remaining subtle levels of afflictions and the obscurations of cognition.565
Furthermore, practicing the first five perfections gathers the accumulation of merit, while practicing the perfection of wisdom gathers the accumulation of wisdom. If a bodhisattva has the transcendental knowledge to maintain the recognition of non-conceptual wisdom while simultaneously practicing the other five perfections, then both accumulations are being gathered together. This is called practicing the unity of merit and wisdom.566 The practice of merit enhances the wisdom practice, and the wisdom practice enhances the merit practice.
The accumulation of merit alone leads to rebirth in the higher realms and to the perfect conditions necessary to practice dharma. When a practitioner has gathered great merit, transcendental knowledge may dawn in his mind. Without sufficient merit, people will not be able to recognize transcendental knowledge.
Buddha Śākyamuni practiced the accumulation of merit on its own for one incalculable aeon,567 an inconceivably long time. During the second incalculable aeon he was able to recognize wisdom and hence practiced the union of the accumulation of merit and the accumulation of wisdom. In this way, he traversed the first through the seventh bodhisattva levels. Finally, during the third incalculable aeon, he continued to practice the union of merit and wisdom, traversing the eighth through the tenth bodhisattva levels.
Having thus completed the five paths and the ten levels, he was able to transcend even the realization of a tenth level bodhisattva and thus attain perfect enlightenment under the Bodhi Tree in Bodhgaya, becoming a fully enlightened buddha. A practitioner must understand the connection between merit and wisdom. Only when great merit has been gathered will wisdom dawn in the practitioner’s mind. As it is said in the Vajrayāna teachings:
560 nyon mongs kyi sgrib pa 561 shes bya’i sgrib pa 562 dmigs bcas bsod nams kyi tshogs 563 nyon mongs pa’i sgrib pa 564 dmigs med ye shes kyi tshogs 565 shes bya’i sgrib pa 566 tshogs gnyis zung ’jug 567 bskal pa grangs med gcig
As far as the ultimate, the co-emergent wisdom, is concerned,
Know that it is foolish to rely upon any methods other than
Practices for gathering the accumulations and purifying obscurations,
As well as the blessings of the glorious root guru.
don dam lhan cig skyes pa’i ye shes ni
tshogs bsags sgrib pa dag pa’i lag rjes dang
dpal ldan bla ma’i byin rlabs kho na las
thabs gzhan brten pa rmongs par shes par bya
Gathering the accumulations, purifying the obscurations, and receiving the blessings of the guru all lead to the same point. Gathering the accumulations leads to the creation of harmonious circumstances.568 Purifying the obscurations causes all disruptive circumstances569 to be dispelled. When all harmonious circumstances have been established, all disruptive circumstances have naturally vanished. ‘Blessing’ is the energy through which this transformation is brought about.
When you have gathered great merit your mind will change, and wisdom will dawn. This transformation is known as the blessing of the master. Through the master’s blessing, the practitioner’s mind is ripened, and wisdom dawns.
Thus, we can see that these three aspects of purifying the two obscurations,570 perfecting the two accumulations,571 and ripening one’s mind572 through the blessing of the master all occur simultaneously. The rising of the sun, the dispelling of darkness, and the illumination of the world happen all at once.
A beginner should start out with practices for gathering the accumulation of conceptual merit. He should practice going for refuge, developing relative bodhicitta, practicing visualization, as well as the practice of the seven branches. The seven branches are: offering prostrations, presenting offerings, making confessions, rejoicing in merit, requesting the buddhas not to pass into nirvāṇa, supplicating the buddhas to turn the wheel of dharma, and dedicating the merit. Once these teachings have been received, a beginner has the perfect tools for generating great conceptual merit without needing to undergo any hardships.
One must also practice the accumulation of wisdom at the same time as engaging in these practices. A practitioner should receive the teachings on how to recognize buddha nature from a truly qualified master. Although the beginning student might
568 mthun rkyen 569 ’gal rkyen 570 sgrib gnyis dag 571 tshogs gnyis rdzogs 572 rgyud smin
still be thoroughly caught up in dualistic mind, nonetheless, he would make some progress toward wisdom practice.
Wisdom can only be recognized by transcendental intelligence or transcendental knowledge.573 The ordinary conceptual mind574 can never recognize wisdom.575 Thoughts always need an object, hence the dualistic mind is forever bound to know, understand, and function within the confines of a fundamental subject-object dichotomy. Wisdom is beyond thoughts, beyond the subject-object dichotomy, beyond the grasp of dualistic mind. As Śāntideva said in the 9th chapter:576
Since the ultimate is not within the reach of intellect,
The intellect must be described as the relative.
don dam blo yi spyod yul min
blo ni kun rdzob yin par brjod
All sentient beings are endowed with the perfect buddha nature. The infinite qualities of the perfectly enlightened Buddha, such as knowledge-wisdom,577 lovecompassion,578 and sheltering power579 are completely present in the essence of the mind of all sentient beings. The enlightened basis with which every being is endowed has many names, such as buddha nature, essence of mind,580 profound emptiness, non-conceptual wisdom, primordial purity581 and so forth.
573 shes rab pho rol tu phyin pa 574 sems 575 ye shes 576 Khenpo Kunpal comments: “Since the absolute, the natural state of things, is beyond all
extremes—of ‘existence’, of ‘non-existence’, of ‘both existence and non-existence’, and of ‘neither existence nor non-existence’—it is not within the reach of the intellect. Consequently, the intellect and verbal expressions conceptualizing (positions) such as ‘existence’ and ‘nonexistence’ must be described as being the relative and therefore not as being the absolute” [dngos po’i gnas tshul don dam pa ni yod pa dang med pa dang gnyis ka dang gnyis min kyi mtha’ kun dang bral bas na blo yi spyod yul min te yod med la sogs par rtog pa’i blo dang brjod pa’i sgra ni kun rdzob yin par brjod kyi don dam pa ma yin pa’i phyir ro]. See kun dpal ’grel pa (si khron mi rigs edition) pages 621-622.
577 mkhyen pa’i ye shes 578 brtse ba’i thugs rje 579 skyob pa’i nus stobs 580 sems kyi ngo bo 581 ka dag
This enlightened basis is also called the ground.582 Every being is primordially endowed with this ground. All enlightened qualities are unchangingly present in the buddha nature of all beings from a tiny insect up to a perfectly enlightened buddha. No being is ever separated from its buddha nature, not even for a single instant.
Through the power of delusion,583 ego-clinging,584 obscurations,585 habitual patterns,586 and karma, the enlightened qualities are not manifest but remain hidden. Ego-clinging collapses, and enlightened qualities gradually manifest as a practitioner of Buddha’s teachings develops a virtuous mind, gathers the two accumulations, and purifies the two obscurations.
Enlightenment is only possible because all beings are primordially endowed with the buddha nature. The practice of the dharma can lead to enlightenment for this reason alone. The very nature of every being is wisdom and compassion. A deluded mind, bound by ignorance and ego-clinging, is not abiding in accordance with the wisdom of its own essence, the buddha nature. Nor is a mind suffused with anger and hatred in accord with the compassion that is its very essence.
Certain things, such as light and darkness, cannot exist simultaneously587 and are thus exclusive of one another.588 For example, a person cannot be loosely relaxed and yet tense and uptight at the same time. The more people are able to let go of fixations and attachments, the more they will experience relaxation and the happiness that follows. This is because when fixations and attachments loosen up, the peaceful, blissful, and compassionate qualities of the buddha nature are finally able to begin shining through.
All beings naturally tend to strive for happiness because their very nature, the buddha nature, is itself endowed with happiness. However, beings lack the knowledge with which to uncover this nature. All beings want to attain a level of peace for themselves because their nature, the buddha nature, is peaceful. All beings dislike pain and suffering because their nature, the buddha nature, is itself free from suffering. Unfortunately, beings are generally unaware of this.
All beings have as the essence of their minds the perfect state of peace and happiness. That state is empty, cognizant, and free from all fixation. It is naturally-existing wisdom,589 endowed with all enlightened qualities. The more a person can let go of
582 gzhi 583 ’khrul pa 584 bdag ’dzin 585 sgrib pa 586 bag chags 587 lhan cig mi gnas ’gal 588 phan tshun spong ’gal 589 rang byung ye shes
fixations and attachments, the more the qualities of that person’s enlightened essence are able to manifest. Although all beings already possess this enlightened ground, sentient beings, being lost in the delusion of saṃsāra, are utterly unaware of their own perfect essence.
The teachings of the Buddha show us how we can reconnect with the Buddha within and so gain enlightenment. This is the path. If we want to reach enlightenment, from the very beginning of our journey we must strive to develop the precious bodhicitta. Once we are totally free from fixations, and the natural state of the buddha nature has been completely actualized, we have attained enlightenment. We have become buddhas. That is the fruition.
A good example describes the relationship between sentient beings and the buddha nature at the time of the path. The buddha nature is likened to the sun; ego-clinging, delusion, fixations, attachments, and obscurations are like clouds covering the sun. To the degree that clouds fade away, to that degree will the sun’s brilliance naturally shine forth. The sun itself is always present, whether or not it is covered or obscured.
Likewise, the buddha nature is always present, regardless of whether it is obscured or not. However, in the general experience of sentient beings it is as though they are cut off from the buddha nature. In the case of practitioners, on the other hand, they sometimes come into contact with the buddha nature and sometimes lose it. This is the experience of delusion on the one hand and of glimpses of enlightenment on the other. In the end, the process of uncovering the buddha nature comes down to letting go of fixations. It is fixation which solidifies the cloud banks of obscuration; letting go of fixation reveals the sun of buddha nature.
Because this buddha nature is already perfectly present in the essence of the mind of every sentient being, the wish and commitment, “I will free all sentient beings from their suffering and establish them on the level of perfect enlightenment,” is in accord with the true potential of every being. If beings lacked the buddha nature, bodhicitta would be totally meaningless, mere wishful thinking without any inherent basis in the individual.
Developing the bodhicitta of aspiration and of application is still considered relative bodhicitta. Once we begin to get glimpses of our buddha nature, our primordially pure essence,590 we begin to realize absolute bodhicitta. At the time when the buddha nature has been fully revealed, we will have reached perfect enlightenment; we will have reached the fruition.
All of saṃsāra, nirvāṇa, and the path to perfect enlightenment must be understood within the framework of ground, path, and fruition. The buddha nature is called the ground or basis. This is the primordial buddha, endowed with all qualities and devoid of all defects. Unaware of this essence, beings live their lives in delusion. The teachings of the Buddha show the way out of this delusion; they teach beings how to reconnect
590 ngo bo ye dag
with their buddha nature. This is the path. Once this buddha nature has been completely realized, one is a fully awakened buddha. This state is called the fruition.
The Bodhisattva-caryāvatāra teaches us how to follow the path to enlightenment. It teaches us how to develop bodhicitta and how to practice the six transcendental perfections. It teaches us how to realize the view591 of buddha nature and how to let this view mature into complete enlightenment.
Buddha nature, ‘the enlightened essence’,592 is also called, among many other names, ‘the root of buddha’,593 ‘the pure essence, the core of buddha’,594 or ‘the heart-drop of buddha’.595 Buddha nature actually means ‘the real buddha’.596 The term buddha nature indicates that all of us sentient beings are endowed with the real buddha within. This true buddha is no different from your own mind; in fact, it is your mind’s true essence.
This internal buddha is the ground. When fully realized, this ground is the fruition. Between the ground and the fruition there is not the slightest difference. The ground is the true and real buddha, endowed with all qualities and devoid of all defects. Due to our delusion we are not aware of this true buddha within us. We must embark on the path to eliminate our delusion. The teachings of the Buddha are the perfect remedy to remove delusion and lead us to our true nature.
On the path we learn methods for removing obscurations, for gathering the accumulation of merit and the accumulation of wisdom. We learn how to recognize our buddha nature in the ninth chapter of the Bodhisattva-caryāvatāra and how to let this recognition ripen into full realization. This is the framework in which to understand ‘Entering the Conduct of the Bodhisattvas’.
Until we reach the ultimate fruition, the dharma is our true refuge, since it is the dharma that teaches us how to attain enlightenment. If from the very beginning you direct your mind to attaining perfect enlightenment, your mind will open up. As bodhicitta develops in your mind, your delusion will gradually fall away, and the genuine view of the buddha nature will begin to dawn. Eventually, you will reach the ultimate fruition, perfect enlightenment.
Delusion597 means to be mistaken in your mind.598 If you see a piece of rope and think it is a snake you are mistaken, but your mistaken perception stirs up anger and
591 lta ba 592 bde bar gshegs pa’i snying po; skr. sugatagarbha 593 sangs rgyas kyi rtsa ba 594 sangs rgyas kyi snying gi dvangs ma 595 sangs rgyas kyi snying gi thig le 596 sangs rgyas kyi dgnos / sangs rgyas dngos ma 597 ’khrul pa 598 sems nor ba tsam gyis
fear. These afflictions disappear the moment your mistaken perception collapses, and you clearly see the rope for what it is, just a rope.
The collapse of delusion is related to the accumulation of merit and the accumulation of wisdom. Merit has the power to pacify your negative thoughts, afflictions, habitual patterns, and to transform your negative karma. The Bodhisattva-caryāvatāra teaches many methods for gathering merit such as taking refuge, presenting prostrations, offering confessions, and so forth. The accumulation of merit leads to the dawning of wisdom.
The idea of purifying your mind of delusion does not imply that your mind has somehow become dirty and therefore must be cleaned. Do not think of your mind as dirty, but rather think that your mind is mistaken and deluded. Once your error is pointed out you will realize the truth. After someone shows you that the rope is just a rope and not a snake, you see it as it actually is. You have realized the truth about the rope. That is what the phrases ’delusion has collapsed’ or ‘obscuration has been purified’ mean. When realization dawns, obscurations vanish. Since you have realized the truth, your mistaken view has ceased.
First, practitioners must gain a theoretical understanding599 of the true nature of reality. Next, they must gain direct experience,600 and eventually they will reach true realization.601 Only then will delusion truly and permanently collapse. Mere theoretical understanding does not lead to the collapse of delusion.
Within the Mahāyāna system, even for the most gifted practitioners such as Buddha Śākyamuni, traversing the path to complete and perfect enlightenment takes a minimum of three incalculable aeons, an incredibly long time-span. A bodhisattva, however, is not at all discouraged by the time-span, the difficulties, hardships, and sacrifices that must be endured. Bodhisattva means ‘courageous being’. Khenpo Kunpal describes the bodhisattva in the following way:602 “Bodhisattva means a hero whose mind does not shy away from accomplishing enlightenment, through developing supreme bodhicitta as the motivation and through endeavoring in the practice of the six transcendental perfections as the application.”
If one lacks the courage of a bodhisattva, one cannot become a perfectly enlightened buddha. A bodhisattva is a fearless hero. Though Buddha Śākyamuni taught the way of the bodhisattva to his students, many preferred not to aim for buddhahood but rather aspired to become arhats, to attain merely a state of peaceful cessation of saṃsāra’s suffering.
599 go ba 600 myong ba 601 rtogs pa 602 See text section 158
The Mahāyāna practitioner is aware that he has already been circling in saṃsāra since time without beginning and that he will continue to circle endlessly if he does not attain enlightenment. When one compares three incalculable aeons with the endlessness of saṃsāra, three incalculable aeons seem only as long as three days in an ordinary human being’s lifetime.
Once bodhisattvas have reached the first bodhisattva level, the path of seeing,603 they can easily handle any situation. Starting out on the path of accumulation and the path of application, a beginning bodhisattva might at times perceive the journey as difficult. Therefore, at the beginning, bodhisattvas are advised to stay close to their teachers and mingle only with good friends who support their quest for enlightenment.
When reaching the first bodhisattva level, bodhisattvas become true heroic beings and will never again be so discouraged as to deviate from the bodhisattva path. Before attaining the first bodhisattva level, a bodhisattva could still possibly stray from the path due to the influence of negative circumstances or negative friends. Therefore, relying on a true master is extremely crucial until attaining at least the first bodhisattva level.
If a beginner feels the dharma is too difficult to practice, this is a sure sign of not yet understanding the main points of the teaching. Once a beginning bodhisattva has gained a profound understanding of the main points of the dharma, he will have the confidence that he will be able to proceed on the blissful path of bodhicitta to the level of unexcelled buddhahood. The more one fully understands and practices the dharma, the less will one fear the difficulties of life; negative as well as positive situations will have less power to influence us.
Ordinary persons with no knowledge of the dharma always experience difficulties and hardships in their lives without knowing how to handle them. Instead of being intimidated by the enormous time-span required to reach complete enlightenment, one should rather be frightened by the unending suffering that lies in wait if one fails to practice the dharma at all. Without the dharma, freedom from suffering can never be attained, and there will be no chance of ever reaching enlightenment.
603 The bodhisattva traverses the ten bodhisattva levels [sa bcu; skr. daśabhūmi] and the five paths [lam lnga; skr. pañcamārga] toward enlightenment. The five paths are: 1) the path of accumulation [tshogs lam; skr. sambhāra-mārga], 2) the path of application [sbyor lam; skr. prayoga-mārga], 3) the path of seeing [mthon lam; skr. darśana-mārga], 4) the path of meditation [sgom lam; skr. bhāvanā-mārga] and 5) the path of no more learning [mi slob pa’i lam; skr. aśaikṣa-mārga]. The first four are subsumed as the path of learning [slob pa’i lam]. The first bodhisattva level is attained when reaching the third path, the path of seeing.
The ten bodhisattva levels are: 1) Joyful [rab tu dga’ ba; skr. pramuditā], 2) Immaculate [dri ma med pa; skr. vimalā], 3) Illuminating [’od byed pa; skr. prabhākarī], 4) Radiant [’od ’phro ba; skr. arcṣmatī], 5) Difficult to Conquer [sbyang dka’ ba; skr. sudurjayā], 6) Manifest [mngon du gyur pa; skr. abhimukhī], 7) Far-Reaching [ring du song ba; skr. duraðgamā], 8) Unmoving [mi g.yo ba; skr. acalā], 9) Excellent Intelligence [legs pa’i blo gros; skr. sādhumatī] and 10) Cloud of Dharma [chos kyi sprin; dharma-meghā].
The vast array of teachings that the Buddha himself presented are called ‘the direct words of the Buddha’.604 The words of the Buddha have the hallmark of being true605 and beneficial.606 The recorded volumes of Buddha’s words are so numerous and vast that, unless one is a great scholar, reading, studying, and understanding them all in one lifetime is virtually impossible. Therefore, Śāntideva extracted the most important points regarding the practice of the bodhisattvas from the entirety of the Buddha’s vast teaching and compiled this treatise,607 ‘Entering the Conduct of the Bodhisattvas’. The Bodhisattva-caryāvatāra is classified as ‘a treatise that has gathered what was scattered’,608 as well as ‘a treatise on the practice of meditation’.609
The Bodhisattva-caryāvatāra represents the three types of genuine treatises610 in one text: ‘a treatise that is meaningful’,611 ‘a treatise that leads to the overcoming of suffering’,612 and ‘a treatise concerned with the application of practice’.613
The word ‘treatise’ translates the Sanskrit word śāstra, which is derived from śāsti, to overcome,614 and from trāyate, to protect.615 A true Buddhist treatise must possess the two qualities of overcoming and protecting. It must teach how to overcome the five afflictions of attachment, aversion, ignorance, arrogance, and jealousy, and thus protect one from the causes leading to rebirth in the three lower realms.
The Bodhisattva-caryāvatāra owes its great influence and power to the fact that Śāntideva was an enlightened and accomplished master. The son of an Indian king, he renounced the throne in his youth due to a visionary experience of the bodhisattva of wisdom, Mañjuśrī, and entered the great Buddhist monastery of Nālandā, where he studied and practiced the tripiṭaka, the scriptures of sūtra, vinaya, and abhidharma with his teacher, Jayadeva. Śāntideva met the Bodhisattva Mañjuśrī in various visions and received many teachings from him. To summarize his vast knowledge of the buddha dharma, he composed three books: the Śikṣā-samuccaya, the Sūtrasamuccaya, and the Bodhisattva-caryāvatāra.
604 sangs rgyas kyi bka’ 605 bden pa 606 phan ’dogs pa 607 bstan bcos; skr. śāstra 608 ’thor ba sdud pa’i bstan bcos 609 sgrub pa nyam len gyi bstan bcos 610 bstan bcos yang dag gsum 611 don dang ldan pa’i bstan bcos 612 sdug bsngal spong ba’i bstan bcos 613 sgrub pa lhur len pa’i bstan bcos 614 ’chos 615 skyob
Śāntideva composed the Bodhisattva-caryāvatāra as his personal meditation manual,616 his daily recitation text.617 In the Bodhisattva-caryāvatāra he condensed all the knowledge and wisdom he had gained by studying and practicing. Therefore, the Bodhisattva-caryāvatāra is also a ‘record for his personal recollection’,618 a mnemonic poem composed so that he himself could remember all he had learned and studied. He wrote this text mainly so he could repeatedly cultivate the motivation of bodhicitta and the practice of the six transcendental perfections. Śāntideva kept all his compositions secret, hiding them in the rafters of his room at the Nālandā monastery.
Outwardly, he gave the impression of being utterly disinterested in any scholastic studies or monastic duties. He spent his days eating, wandering around and sleeping. His fellow monks felt that he was not worthy to live in their community and planned to expel him. Considering him an unlearned fool, they conspired to force him to give a public recitation of the scriptures, hoping that he might flee Nālandā to avoid embarrassment.
To everyone’s surprise, Śāntideva accepted the challenge and recited the Bodhisattvacaryāvatāra in front of all the great scholars of Nālandā. Everyone was stunned, and all were moved to heartfelt devotion during the course of his recital. When he came to a particular verse from the wisdom chapter that expresses the most profound view of all the Buddhist teachings, he miraculously levitated from his throne and vanished into the sky, while the audience continued to hear his voice resounding from above until the end of the recital.
The scholars within the audience recorded his words from memory, composing texts of varying lengths. Later, to clarify their doubts about the length of the text, they searched for Śāntideva and requested him to decide which was the authentic version of the Bodhisattva-caryāvatāra. At the same time, Śāntideva alerted the scholars to the existence of his other writings, still hidden in the rafters of his old room at Nālandā.
The Bodhisattva-caryāvatāra teaches the actual methods for journeying toward enlightenment on the path of the bodhisattva, just as Śāntideva himself practiced them. In this way the text reflects Śāntideva’s own personal practice. His life story tells us that he had kept his knowledge of the way of the bodhisattva secret throughout his many years of practice. Thus, it is an eminently practical text written by a great master for all dharma practitioners, both those of his time and of the future. Ordinary scholastic works written by intellectuals can never approach the powerful impact and blessing of the Bodhisattva-caryāvatāra.
Even until the present day, no treatise ever written on the way of the bodhisattva, neither in India, Tibet, nor elsewhere, can compare to the Bodhisattva-caryāvatāra. It is said that in India alone more than one hundred commentaries were written on the
616 sgrub pa nyams len gyi bstan bcos 617 kha ’don 618 mi brjed pa’i dran tho
Bodhisattva-caryāvatāra, of which only ten are still in existence in their Tibetan translations.
Many renowned Tibetan scholars and masters wrote commentaries on this book. To this day, scholars and practitioners in Tibet maintain an unbroken lineage of the study and practice of the Bodhisattva-caryāvatāra. It is the most effective and popular treatise on the practice of bodhicitta.
Whoever intends to study the Bodhisattva-caryāvatāra with any teacher should initially pose a few questions to his new teacher in a tactful and polite manner. First, ask from whom he received the teachings on the Bodhisattva-caryāvatāra. Next, ask how often and for how long he received teachings on the Bodhisattva-caryāvatāra. Then ask how many times and how much he has read, studied, and practiced the teachings of the text. Finally, ask whether he has truly understood the entire text or if he still has unresolved questions.
If your teacher has studied and practiced the teachings of the Bodhisattva-caryāvatāra under qualified masters, this will inspire in you faith and trust. If your teacher cannot answer these questions in a way that satisfies you, you should skillfully avoid requesting teachings from him.
You have to read the Bodhisattva-caryāvatāra and Khenpo Kunpal’s commentary again and again. Every time you read it and ponder the meaning, you will gain some new insight. Unlike reading a magazine where one time through is enough, you need to read and study this text many times to begin to penetrate its profound meaning. The more you study it, the more profound and vast will your understanding become. In the best case, a practitioner should study this text one or two hundred times. You should aim to achieve a degree of understanding whereby the text and its meaning are indelibly engraved in your mind.
When I was studying at Śrī Siṃha Shedra, I lived in a cave above the valley. At the beginning of my studies, I learned the root text of the Bodhisattva-caryāvatāra by heart. I got up every morning at 5 a.m. and for two hours I read out loud all the texts I had to learn by heart. The teachings at the shedra began at 8 a.m. and continued until 5
p.m. In the morning, on the way down to the shedra, I would recite half of the Bodhisattva-caryāvatāra by heart, and in the evening, on the way up to my cave, I would recite the rest of the text. Back in the cave I would practice meditation until late at night. In this way I recited the Bodhisattva-caryāvatāra for two years every day. It is my experience that the early morning hours are most suited to learn texts by heart.
For students who did not grow up in a Buddhist environment such as the Śrī Siṃha Shedra, it is difficult to study all the important sūtras and textbooks. I truly believe that by focusing on the Bodhisattva-caryāvatāra and Khenpo Kunpal’s commentary alone and making this text part of your life, in conjunction with your yidam practice, you will become a true scholar and practitioner.
I further believe that, in this day and age, ‘Khenpo Kunpal’s commentary on the Bodhisattva-caryāvatāra’, the ‘Life Story and Songs of Milarepa’, and Paltrül Rinpoche’s ‘Words of My Prefect Teacher’ are all the reading and studying a practitioner of the Nyingmapa School needs. If you do not aspire to become a khenpo, a preceptor of the monastic tradition, or a teacher of sūtra and tantra, but aim to become an excellent practitioner of the dharma, then these three books and the oral meditation instructions of your root guru are all you need. Following this advice, you are neither in danger of going astray into stupid meditation nor of becoming a mere scholastic intellectual.
Therefore, read the root text and Khenpo Kunpal’s commentary again and again, allowing fresh insights to continually ripen in your mind. When reading the root text, you will inevitably come to sections you do not fully comprehend, about which you are uncertain. Let these difficult passages remain with you, and an understanding or insight may surface in your mind when you least expect it, perhaps while eating, while taking a walk, or while talking to a friend. Such insight comes about through the blessings of the Buddha. Through the blessing of the Buddha, insight into the sublime dharma arises in the minds of beings. When such an insight arises, remember it again and again, allowing it to become part of your being. Also, perceive any new insight that you gain to be nothing other than the Buddha’s blessing.
This is the genuine technique by which you may become a true scholar. If you have some kind of understanding on your first reading of the text and you think that your initial insight is sufficient, you are really only deluding yourself. It would be of great benefit if you could truly try to read this text one hundred times. Then your understanding will definitely deepen.
Such intense study and meditation on the Bodhisattva-caryāvatāra will affect your whole being. Slowly ego-clinging will lessen and your mind will open up. Gradually the qualities of bodhicitta will manifest in your mind. Many practitioners in Tibet defeated their pride, arrogance, jealousy, attachment, and aggression through the subtle workings of the Bodhisattva-caryāvatāra. You should always strive to bring study and meditation together.
If you do not understand certain passages in the text, even upon intense reflection, you must ask your teacher. If you truly want to internalize the teachings of the Bodhisattva-caryāvatāra, you do need a qualified teacher.619 Only through the guidance of a real master will you be able to transform yourself from an ordinary worldly person into an exalted being who can truly help others.
When you read this text or listen to teachings on the Bodhisattva-caryāvatāra, it is of paramount importance to develop respect toward the teacher, his lineage, and the teaching of the Bodhisattva-caryāvatāra itself. If you receive teachings from a qualified master but do not respect him as your teacher, the teaching cannot benefit you.
619 mtshan ldan gyi bla ma
Buddha’s cousin Devadatta had known the Buddha all his life and had received his teachings, but his jealousy kept him from gaining any benefit. Likewise, Buddha’s cousin Sunakṣatra620 served the Buddha for twenty-five years as his attendant and knew all his teachings, but he was unable to see any good qualities in the Buddha.
In the best case your teacher will be a qualified master, his teaching a perfect teaching621 like the Bodhisattva-caryāvatāra, and you will regard him with perfect faith and devotion622 as the Buddha in person. In such a case you will realize the teachings very quickly and attain perfect results. Even if your teacher is not a perfect master, if his teachings and lineage are perfect, and you regard him as your teacher with heartfelt respect, you will benefit greatly from his teaching. In case your master is not qualified, however, and if his teachings also are not properly presented, then even if you believe in him and his teachings, you will not benefit very much.
Paltrül Rinpoche said that the followers of his tradition never aim to reach high positions in this life, nor do they seek approval and praise from other people. Likewise, they are not affected by unjust criticism from others. I advise interested students to let the teachings of the Great Perfection infuse their point of view and to let the teachings of the Bodhisattva-caryāvatāra guide their conduct.623
620 legs pa’i skar ma 621 gdams ngag tshad ldan 622 yid ches tshad ldan 623 The Bodhisattva-caryāvatāra includes all the important teachings on view, meditation and
conduct of the Mahāyāna path. Those students who want to go into further details should study the most important manual on view, meditation, conduct and fruition: The most important manuals on Mahāyāna view [lta ba] are the Prajñā-mūla [rtsa ba shes rab] by Nāgārjuna [klu sgrub] and the Madhyamakāvatāra [dbu ma la ’jug pa] by Candrakirti [zla ba grags pa]. The most important manual on Mahāyāna meditation [sgom] is the Abhisamayālaṃkāra [mngon rtogs rgyan] by Asaðga [thogs med]. The most important manual on Mahāyāna conduct [spyod pa] is the Bodhisattva-caryāvatāra [spyod ’jug] by Śāntideva [zhi ba lha]. The most important manual on Mahāyāna fruition [’bras bu] is the Uttara-tantra [rgyud bla ma] by Asaðga [thogs med].
Introduction by Tsoknyi Rinpoche
The Bodhisattva-caryāvatāra is a text that can greatly benefit any practicing Buddhist. Among the many commentaries that exist on this text in Tibetan, I have personally found Khenpo Kunpal’s commentary to be the most practical, containing many key points essential to Buddhist practice. During my education I studied the Bodhisattvacaryāvatāra with eminent scholars, and I read Khenpo Kunpal’s commentary many times.
The Bodhisattva-caryāvatāra teaches the complete Mahāyāna path to enlightenment, including all necessary preliminary, main, and concluding practices. A perfect path in itself, it is also at the same time a perfect support624 for all practitioners of the Vajrayāna teachings in general. Practitioners learn how to develop the motivation of bodhicitta, as well as how to carry out the application of the six transcendental perfections. They learn how to fuse their practice of bodhicitta and the five first perfections with the sixth perfection, transcendental knowledge.625
Buddhism came to Tibet and remained undisturbed for over a thousand years. There Buddhism was so widespread that even lay people naturally grew up with faith in the Buddha, in the law of karma, in past and future lives, in the existence of pure realms or buddha fields, and in the terrible forms of rebirth known as hell realms.
These beliefs were simply part of Tibetan culture. Uneducated Tibetans did not know why they held these beliefs although they did keep them in their hearts. Therefore, it was relatively easy for Buddhist masters to teach the dharma in the classical format, beginning with the preliminary practices626 and continuing on to advanced meditation.
Buddhism is now increasingly being taught to foreign students from a great variety of cultural backgrounds. Concepts such as karma, past and future lives, the six realms of saṃsāra, and so forth are new to them and so require considerable explanation.
I believe that the Bodhisattva-caryāvatāra is the perfect introduction for Western students to come to a similar understanding and appreciation of Buddhism as have people who have been raised in a Buddhist culture. Students who have studied and practiced the Bodhisattva-caryāvatāra for some time under a qualified teacher will have a very stable Mahāyāna foundation for their Vajrayāna practice. Thus, the Bodhisattva-caryāvatāra is a perfect preliminary practice for Vajrayāna.
624 lam stegs 625 shes rab pha rol tu phyin pa 626 sngon ’gro
The Bodhisattva-caryāvatāra summarizes the teachings of the Buddha, teachings that are unmistaken and without error. These teachings do not express an opinion but are rather words of truth627 that accord with the law of dharmatā,628 the natural state of reality. The Buddha did not invent the truth of the natural state; he realized his own buddha nature and thus was able to teach this realization to others.
Whoever reads, studies, or comes into contact with such teachings will automatically be exposed to the blessings of the natural state of reality through the words of the teachings, even without coming into direct contact with a teacher. The more the reader’s mind is open and devoted, the more will the blessings of the natural state be received. This transfer of blessings does not depend on a teacher but comes from the natural state of reality itself.
In addition to the blessings of the natural state of reality, there are also the blessings of the lineage of masters. The blessings of the lineage are always transmitted from master to student. Ideally, students who have access to a personal teacher should first receive the reading transmission629 for the Bodhisattva-caryāvatāra. Then they should receive an extensive commentary on the text from a qualified teacher. Together with the teachings on the ninth chapter, which is the chapter on transcendental knowledge, students should at best receive the ‘pointing out instruction’ from an authentic master in order to facilitate direct recognition of the buddha nature.
The Bodhisattva-caryāvatāra is structured around practices of skillful means and transcendental knowledge. The ninth chapter teaches how to practice wisdom, the recognition of the buddha nature. All the other chapters teach the practices of skillful means,630 leading to the particular results that arise from skillful means.631 The perfection of transcendental knowledge arises from the skillful method of meditation, as well as from all the other skillful-means-based practices of the Bodhisattvacaryāvatāra. Therefore, transcendental knowledge is called ‘knowledge that arises from skillful means’.632 This transcendental knowledge is itself the recognition of profound emptiness, the buddha nature.
627 bden par smra ba 628 chos nyid kyi khrims 629 lung 630 thabs 631 thabs byung 632 thabs las byung ba’i shes rab
Once buddha nature is recognized, students can bring that recognition into their practice of the bodhicitta motivation and of the first five perfections. Only then will the practice of these perfections be ‘transcendental’. Unless their practice is embraced with recognition of the buddha nature, the students will not be able to reach perfect enlightenment.633
The practices of generosity, discipline, patience, diligence, and meditation are considered practices of skillful means, while transcendental knowledge, the recognition of the buddha nature, is considered to be the practice of knowledge.634 A practitioner who aspires to traverse swiftly the paths and levels should always practice the unity of skillful means and transcendental knowledge.
Some teachers guide their students for a long time through skillful means practices alone, the traditional sūtra approach. Students first practice relative bodhicitta, the six perfections, and the various methods to gather merit. They receive theoretical teachings on the chapter of transcendental knowledge, on the view of profound emptiness. Practicing meditation for many years, they refine their minds until at some point in time insight into profound emptiness naturally arises out of their meditation practice.
Another tradition introduces qualified students from the very beginning to the view of profound emptiness in conjunction with meditation practice. In this approach, the master starts out by giving students the ‘pointing out instruction’, introducing them directly to their buddha nature. Through the ‘pointing out instruction’ the students become able to practice the unity of skillful means and transcendental knowledge.
Students with modern education can easily understand theoretical teachings on transcendental knowledge. However, such a scholastic approach does not readily bring about the genuine recognition of the buddha nature, as buddha nature is beyond theoretical understanding. The ‘pointing out instruction’ from an authentic master is a direct and experiential introduction to the buddha nature.
Present day students find it more difficult to understand the reasons for practicing the teachings on skillful means. They do not easily accept and appreciate teachings on devotion, compassion and renunciation. Nowadays, many people need in-depth teachings on why and how to gather the accumulations of merit. They must be taught in great detail how wisdom635 and merit636 enhance one another.
For modern people, teachings on karma, i.e., the law of cause and effect, are not so easy to accept. Traditional Tibetans absorb these teachings without great reflection, having been brought up in a Buddhist culture. Tibetans who have not received a modern education find the teachings on wisdom or transcendental knowledge more
633 rdzogs byang 634 shes rab 635 ye shes 636 bsod nams
difficult to understand. The average Tibetan would prefer practices of accumulating merit to the actual practice of wisdom. They assume that teachings on wisdom and transcendental knowledge are primarily meant for monks and lamas, not for lay practitioners.
Actually, if practiced without recognition of buddha nature, skillful-means methods for accumulating merit lead very slowly to the dawning of wisdom or transcendental knowledge. On the other hand, by practicing wisdom alone, one’s practice might not flourish, being in danger of becoming dry and lifeless, lacking the juice of devotion, compassion, and bodhicitta. Wisdom is like fire, easily enhanced by the fuel of skillful means. The swiftest way to enlightenment is unifying the practice of transcendental knowledge with the practices of skillful means.
Practitioners in the sūtra tradition apply skillful-means methods to come to the recognition of transcendental knowledge. In the tradition of Dzogpa Chenpo, the Great Perfection,637 the master introduces the student directly to wisdom, to transcendental knowledge. From that point onward the student uses skillful-means methods as an enhancement for wisdom.
For any practitioner of the Great Perfection or Mahāmudra, this text is a treasure trove of enhancement techniques. Practitioners of the Great Perfection and Mahāmudra who do not know how to enhance their meditation on the view by mingling it with skillful-means methods, such as those taught in the Bodhisattva-caryāvatāra, will unfortunately fail to swiftly traverse the paths and levels.
The entry way to the Mahāyāna teachings is the precious bodhicitta. The practice of bodhicitta guarantees that practitioners are following the genuine Mahāyāna path. The precious bodhicitta will transform all of their actions into an unceasing and inexhaustible stream of virtue and merit.
Maintaining the bodhicitta attitude is of utmost importance when receiving the reading transmission and explanations on the Bodhisattva-caryāvatāra, as well as on Khenpo Kunpal’s commentary. You should think, “I will receive these teachings and transmissions in order to free all sentient beings from suffering and to establish them on the level of complete enlightenment.” Listening to the teachings in this manner will create a powerful momentum of virtue and blessing that can never be lost. A practitioner who maintains this motivation when receiving the teachings or when practicing them will greatly benefit many sentient beings.
Bring to mind that all buddhas of past, present, and future travel the Mahāyāna path to enlightenment. All buddhas practice bodhicitta and the six transcendental perfections. They all reach enlightenment by gathering the accumulations of merit and wisdom and by purifying the two obscurations, the obscurations of affliction and
637 rdzogs pa chen po
obscurations of cognition. The Bodhisattva-caryāvatāra and Khenpo Kunpal’s commentary teach in great detail how to practice exactly like the buddhas of past, present, and future. Understand the preciousness of the teachings and the unique opportunity that we all now have to study and practice them.
Buddha Śākyamuni discovered a universal truth, which he called ‘the precious dharma’. He taught this dharma to his students. The dharma that Buddha Śākyamuni taught is the same dharma taught by all the buddhas of the past to their students. Furthermore, all the buddhas of the future will teach exactly that very same dharma. When Buddha Śākyamuni taught the dharma, the blessing of his realized mind was transmitted along with the words of his teachings. That blessing caused realization to dawn in the minds of his students. Once the students gained genuine realization, they in turn transmitted the same blessing and dharma teachings to their students.
In this manner Buddha Śākyamuni’s immaculate dharma has been handed down from teacher to student in an uninterrupted lineage. This is a most important point. The lineage must be uninterrupted. Only then will the transmission of genuine teachings as well as the transmission of blessings be guaranteed. All the lineage masters must be qualified to uphold the lineage and must have received authorization from their own masters to pass on the teachings. Such a lineage is compared to immaculate pearls on a strand of silk. For as long as the lineage remains intact, the blessings and realization will be handed down from generation to generation.
Any person who sincerely wants to study and practice these teachings should connect to this lineage of blessings and realization. You should make every effort to receive the reading transmission for the Bodhisattva-caryāvatāra as well as teachings on it from a qualified master of the Buddhist lineage. If that is not possible, visualize that Buddha Śākyamuni, surrounded by the bodhisattvas, is present in the space before you. While studying the Bodhisattva-caryāvatāra, imagine that you directly receive all the teachings given in it from Buddha personally. As Buddha’s wisdom body638 is bound neither by time nor by proximity, it is certain that you will receive his blessing. Thus, the study and practice of this text will influence your mind to a profound degree.
The blessings of the lineage are transmitted only from master to student. The transmission is from the enlightened mind of a qualified master to the mind of the student. The full force of the blessings of the lineage cannot be transmitted through a book, however sacred it may be. It relies on our connection to the wisdom body of the Buddha and to the teacher.
The ultimate point of the Bodhisattva-caryāvatāra is to recognize the view of emptiness and to merge this view with one’s practice of bodhicitta and of the six transcendental perfections. Studying such a book without the blessings of the lineage,
638 ye shes kyi sku
a reader who has devotion to the Buddha can still receive the Buddha’s blessings, since all the teachings of the Bodhisattva-caryāvatāra are in fact words of truth. In addition, an intellectual understanding of the view might also be obtained through such study.
The genuine recognition of the view, however, is only possible through the blessings of an authentic lineage master. As the Bodhisattva-caryāvatāra is a treatise for meditation practice, a committed and serious student of Buddhism must at some point seek out a qualified master and receive the pointing out instruction according to the teachings of the Great Perfection or Mahāmudra.
That is the tradition maintained in the lineage of Paltrül Rinpoche, Khenpo Kunpal, and the teachers from the Śrī Siṃha Shedra of Dzogchen Monastery. The fusion of sūtra and Vajrayāna, of study and meditation practice, has long been the special feature of the Śrī Siṃha Shedra. Students at Śrī Siṃha study the treatises and also receive pointing out instructions from qualified meditation masters. They maintain the tradition of uniting the practices of studying, contemplating, and meditating.
The ninth chapter of the Bodhisattva-caryāvatāra teaches transcendental knowledge, the view of profound emptiness. The ultimate view is taught in stanza 34 of the ninth chapter:639
When neither an ‘entity’ nor a ‘non-entity’
Remains before the mind,
At that point, since there is no other position,
It rests in utter peace, without any conceptualizing.
gang tshe dngos dang dngos med dag
blo yi mdun na mi gnas pa
de tshe rnam pa gzhan med pas
639 Khenpo Kunpal explains: “When neither a (truly existing) ‘entity’, something that must be negated, nor a (truly existing) ‘non-entity’, the negation thereof, remains before the mind or within the mind’s reach, at that point, since there is no other position of something truly existing such as ‘both existence and non-existence’ and ‘neither existence nor non-existence’, without any reference point of conceptualizing ‘it is empty’ or ‘it is not empty’, all elaborations (of the mind) rest in utter peace. It is (a state of) equanimity, which is like the center of space, inexpressible and inconceivable, perfectly revealed only by one’s individual awareness wisdom” [gang gi tshe dgag bya dngos po dang de bkag pa’i dngos med gnyis po dag gang yang blo yi mdun nam spyod yul na mi gnas pa de yi tshe de las gzhan gnyis ka dang gnyis min la sogs pa bden par grub pa’i rnam pa gzhan med pas na stong ngo mi stong ngo la sogs pa’i dmigs pa’i gtad so ma lus pa med par spros pa ma lus pa rab tu zhi ba yin te so so rang rig pa’i ye shes tsam gyis rab tu phye ba smra bsam brjod du med pa nam mkha’i dkyil lta bu mnyam pa nyid do]. kun dpal ’grel pa (si khron mi rigs edition), pages 649-650. For further details on this stanza see, Altruism and Reality, pages 20-22.
dmigs pa med par rab tu zhi
Bodhisattvas practice transcendental knowledge and skillful means as an inseparable unity. Maintaining the view of emptiness, they practice bodhicitta as they carry out the five remaining transcendental perfections. From the first bodhisattva level onward, all activities of the perfect bodhisattva are embraced by transcendental knowledge, by wisdom.
Once the view has been recognized, the various practices of skillful means greatly enhance realization. The teaching of the Bodhisattva-caryāvatāra is beneficial for enabling beginners to recognize the view. It is even more beneficial for advanced practitioners since it enhances their practice of the view through the teachings on skillful means. The practice of skillful means alone does not lead to realization; neither does the practice of transcendental knowledge by itself lead to enlightenment. Only the unity of both practices, of transcendental knowledge and skillful means, will lead to perfect enlightenment.
The dharma includes teachings that would have us rely on the rational mind, the intellect,640 as well as teachings through which we transcend the rational.641 The Bodhisattva-caryāvatāra explains the first of these, the dharma of the rational mind, in a most wonderful manner. Without suggesting that we either reject or suppress concepts, it instead teaches us how to look at them, how to soften their rough edges, how to make concepts spacious, and how to transform negative thoughts into positive ones.
On the other hand non-conceptual teachings, such as the teachings of the Great Perfection, require that students have the capacity for transcendental knowledge,642 for faith,643 for compassion,644 and for bodhicitta.645 If all of these qualities come together, students will swiftly recognize the essence of their minds, the buddha nature, the view of profound emptiness. When mind essence is genuinely recognized, the energy646 of that recognition naturally manifests as qualities such as faith, compassion, and bodhicitta. That level of practice is endowed with vitality, juice, with qualities. When we are able to maintain the recognition of buddha nature, the qualities of buddha nature naturally begin to unfold.
640 blo gi chos 641 blo dang bral ba’i chos 642 shes rab 643 dad pa 644 snying rje 645 byang sems 646 rtsal
Unfortunately, many who practice the Great Perfection seem to lack that juice, that spiritual vitality. They manifest no signs of faith, compassion, humility, or openness. They seem unable to mingle the recognition of buddha nature with their daily activities. Without being aware of it, such practitioners are actually spending most of their post-meditation647 time caught up in conceptual thinking. The Bodhisattvacaryāvatāra is especially helpful for these practitioners, since it teaches them how to deal with concepts and emotions while in the post-meditation state. For most people, it seems to be necessary to have something to do; they find the ‘nothing-to-do’ approach of the Great Perfection difficult to accept!
A thorough study of the Bodhisattva-caryāvatāra enables practitioners to intellectually understand the emptiness of all phenomena, to understand that all phenomena are like a dream or an illusion. They come to understand that phenomena appear without truly existing.648 However, this view remains a mere intellectual understanding.
When students follow up by obtaining teachings on how to directly recognize the true nature of mind, the buddha nature, they will begin to realize the great benefit of the Bodhisattva-caryāvatāra teachings. This will be particularly true during the post-meditation stage, when engaging in daily activities. Students will arrive at the heartfelt conviction that everything they are experiencing has no more reality than a dream. They will understand that all perception comes about through interdependent arising,649 which in turn results from karma,650 causes,651 and conditions.652
I would advise every sincere student of the dharma to practice the teachings of the Bodhisattva-caryāvatāra in order to lay a stable foundation for practice. At the same time I also strongly recommend receiving teachings on how to directly recognize the true nature of mind from an authentic master, a master of either the Mahāmudra or the Great Perfection traditions. Practitioners of these meditation traditions, who know how to infuse their experience during post-meditation with the mental training and attitude of the Bodhisattva-caryāvatāra, will develop a peaceful653 and tamed654 character.
647 rjes thob 648 bden pa grub pa ma yin 649 rten ’brel 650 las 651 rgyu 652 rkyen 653 zhi ba 654 ’dul ba
Ideally, the continuity655 of the meditation state656 should pervade all the conceptual activities657 of post-meditation. Without losing the recognition of the buddha nature, the expression658 of the buddha nature encounters all situations appropriately.
Support your meditation practice with a form practice, a practice which includes visualizing a form of the Buddha such as Śākyamuni, Mañjuśrī, Tārā, Avalokiteśvara, or any other. Practitioners should develop the confidence that their chosen meditation deity is identical in essence with their root guru. Only when practicing with heartfelt devotion will the guru’s blessings enter into your mind-stream and realization dawn.
Such practice should be done every day, whether or not you are in the ‘mood’ to practice. Relate every experience to the blessings of your root guru. Especially if you do not feel like practicing or if you are in a bad mood, consider your mood to be the direct blessing of your guru. Your guru is asking you to look into the essence of your mood. Do not hold the view that only positive experiences arise from the guru’s blessing.
At times, when you are upset, unhappy, tense, tired, sick, or uninspired, look into the essence of that feeling. Practice the instructions of stanza 11 from the third chapter of the Bodhisattva-caryāvatāra. There, in the practice called ‘the cutter’,659 you give your body, your wealth, and all your merit to demons and beasts. You let them eat your flesh and drink your blood:
My body and likewise my enjoyments,
And even all my virtue of the three times,
I surrender without any sense of loss,
So that I will accomplish the welfare of all beings.
lus dang de bzhin longs spyod dang
dus gsum dge ba thams cad kyang
sems can kun gyi don sgrub phyir
phongs pa med par btang bar bya
Sometimes you may feel very inspired to practice, and you decide to get up early in the morning. When morning comes, however, your inspiration has vanished, and you no longer want to practice. You might feel disappointed that your hope for a nice
655 mdangs 656 mnyam bzhag 657 blo 658 rtsal 659 gcod
practice session was not satisfied. Regard this disappointment, this off-mood, as a true blessing of your guru. Realize how feeble your moods are and how much you depend on having your expectations fulfilled.
At that point give up identifying yourself with your experience, with all of your expectations, your moods, and your body. Give it all away to demons and beasts. Simply allow the off-mood to remain as long as it lasts. Do not try to produce any artificially contrived state of meditation. Just remain with the essence, without either affirming good moods or rejecting bad moods.
On other occasions you might be very sick, and everything you experience is tinged with suffering. Again, at that time, simply allow the pain and suffering to be there. Realize that it is only your mind that is experiencing the suffering. Disown your body, disown your experience of suffering and pain. Give it all away to demons and beasts. Apply this method at any time, when you have been insulted and mistreated, when your feelings have been hurt, or when you are upset or angry. These are the opportunities to apply the practice of the six perfections.
Practice your meditation deity every day with the same mindset. Generate the carefree attitude, “It doesn’t matter whether I get any results or blessings or not; it doesn’t matter if I am happy and inspired or if I am not; it doesn’t matter if this practice is useful for me or if it is not; it doesn’t even matter if I die today. Whatever happens to me is all right.”
Cut through all hopes and fears in this way. Treat all positive and negative experiences in meditation and in your life as being equal. Do not seek out the positive while rejecting the negative. If you disown your experiences in this way and allow them to arise by themselves and to disappear by themselves, if you mingle everything that happens to you with the practice of mind essence, you will quickly traverse the paths and levels.
The Bodhisattva-caryāvatāra addresses both our emotions and our ability to reason. Śāntideva’s beautiful poetry inspires readers to open their hearts. Slowly reciting, chanting or singing this text is a wonderful way to enter into its flow and spirit. In this way, the Bodhisattva-caryāvatāra can confer profound insight and transcendental knowledge upon your mind. This text delights beginners as well as scholars, both new and old practitioners.
Practitioners of the Great Perfection should from time to time recite a few chapters of the Bodhisattva-caryāvatāra. While maintaining the recognition of the buddha nature, they should slowly sing the verses in a melodious tune. The enlightened mind of the Buddha is as vast as space, permeating everything. Buddha’s recognition of wisdom is not disrupted even for a single instant, while yogin practitioners, depending upon their degree of development, recognize buddha nature only partially. Reciting or singing the text expands a yogin’s mind.
First, make your mind vast and open in a contrived manner, and then mingle this openness with the recognition of buddha nature. In this state, yogins of the Great Perfection should sing or recite the poetry of the Bodhisattva-caryāvatāra as an enhancement practice. The blessing of the Bodhisattva-caryāvatāra will enhance any yogin’s recognition of buddha nature.
Although genuine yogins are able to chant the Bodhisattva-caryāvatāra while maintaining the view, new practitioners who have not yet received teachings on how to recognize buddha nature should chant the Bodhisattva-caryāvatāra while cultivating conceptually contrived devotion660 toward the buddhas and bodhisattvas. They should see the buddhas and bodhisattvas as inseparable from their own root guru and should imagine that the wisdom mind of the buddhas and bodhisattvas is merged with their own dualistic mind. This is a very important point. It is essential to read and study the Bodhisattva-caryāvatāra while remaining in a state which is merged with the wisdom field of the buddhas and bodhisattvas.
Applying this instruction will naturally lead to an open, devoted, and compassionate state of mind. The buddhas and bodhisattvas are a supreme object of veneration, endowed with great blessings and healing powers. Opening our minds to that energy, the Buddha’s blessings will naturally enter into us, and our minds will be infused with love and compassion.
On the other hand, if you focus your mind on inferior or negative objects and become fascinated by the deeds of great evildoers, their negative and unwholesome energy will enter your mind. Similarly, if you hold in your mind the image of someone who has done you wrong, constantly reinforcing feelings of hurt and aggression, you are totally immersing your mind in negativity.
When you open your mind to the teachings of the Bodhisattva-caryāvatāra, you open up to the enlightened mind of the Buddha, to teachings that accord with the natural state of reality. The blessing power of the Buddha and his teachings will immediately enter your mind, just as your finger becomes wet the moment you dip it into water. As soon as you begin to merge your mind with the wisdom field of the Buddha, you have already received his blessing.
The word ‘blessing’ carries the meaning of ‘power’ and ‘energy’,661 similar to the way in which the radiance662 of the sun opens up a lotus flower. ‘Blessing’ is the energetic capacity,663 the charisma,664 to positively influence the thoughts and attitudes of others. ‘Power’ denotes strength and intensity.665 The blessing power of Buddha’s
660 blo’i mos sgom 661 nus pa 662 byin rlabs 663 nus pa 664 gzi byin 665 rlabs po che
vajra-body, vajra-speech, and vajra-mind can change our ordinary body, speech, and mind. Our own capacity to receive Buddha’s blessing power depends on the strength of our faith, devotion, and diligence.
Whether or not your dharma practice is successful, whether or not your practice accords with the genuine dharma, depends entirely on the purity of your motivation.666 Only if your motivation is utterly pure and altruistic will you be able to reach liberation or enlightenment. When gathering the accumulations there should not be the slightest degree of self-interest. The merest trace of the desire to achieve enlightenment for yourself alone means that you are simply using sentient beings as objects for gaining personal merit. If that is the case, your practice of bodhicitta and the six perfections has not been embraced by transcendental knowledge, as you still maintain selfishness, ego-clinging.
You must honestly examine your mind and search for the true motives of your dharma practice. Are you really motivated by the desire to free all beings from suffering and establish them on the level of enlightenment, or are you striving for your own happiness and well-being? An attitude of hoping to reach enlightenment and happiness for your own benefit can easily arise. This is the thought, “Wouldn’t it be nice if I reached enlightenment? Then I would be happy.” The moment you detect such a thought in your mind you must transform it. Again and again form the resolve: “I will never rest until all sentient beings have reached enlightenment. Wherever beings may be suffering I want to be reborn among them and help them.”
Teachers can easily become proud and think, “People really like the way I teach. I’m really good at what I’m doing.” Teachers, on detecting such thoughts within their minds, should immediately correct their motivation and remind themselves, “The dharma should never be taught to impress people and make the teacher look good. My motivation for teaching the dharma is to free all beings from suffering and to establish them on the level of complete enlightenment. May all beings benefit from hearing the teachings of the Buddha. What touches people is the greatness of the dharma. I am only a conduit for the teachings and blessings of the Buddha. That is the reason why I teach the dharma.” In this way teachers must constantly be on guard that their motivation for teaching remains pure and altruistic.
Nyoshül Khen Rinpoche, a truly authentic master of the Great Perfection, repeatedly emphasized the importance of maintaining a pure motivation when receiving teachings, when practicing, and when giving instruction in the dharma. Sometimes he would teach me for one hour straight and then interrupt his discourse to say, “Now our motivation has deteriorated. Let’s correct it again. For me as a teacher and for you as a student, pure motivation is easy to lose. Our minds quickly become tainted by the
666 kun slong
eight worldly concerns.667 Let’s examine our minds and renew our motivation. Let’s meditate for ten or twenty minutes on our motivation.”
After we scrutinized and corrected our motivation in this manner, he would continue with his teaching. At other times, Khen Rinpoche said that purity of motivation is the ultimate measure, parameter, or plumb-line668 for dharma practice. If the motivation is genuinely correct, everything you do will be in accordance with the dharma.
Any practitioner of the Great Perfection needs this purity of motivation. For those of highest capacity, compassion and bodhicitta arise naturally as the expression of their recognition of buddha nature. If practitioners do not have this natural compassion at all times, they have no choice but to develop compassion conceptually. You must, for a short while, intentionally contrive compassion, and then mingle it with uncontrived mind essence practice. In this manner, such contrived practices, which actually belong to the post-meditation stage, will evoke the natural qualities of uncontrived meditation, and uncontrived compassion can begin to naturally arise as the expression of the essence. Practicing the Great Perfection with a Hīnayāna motivation does not work; the innate qualities of buddha nature will not manifest unless your mind is infused with Mahāyāna motivation.
667 The eight worldly concerns [’jig rten chos brgyad] are: gain [rnyed pa] and loss [ma rnyed pa]; fame [snyan] and disrepute [mi snyan]; praise [bstod pa] and blame [smad pa]; pleasure [bde ba] and pain [mi bde ba].
668 gnam thig
History of Dzongsar Shedra
Dzongsar Trashi Lhatse Monastery670 was founded in 1275671 by Chögyal Phakpa (1235-1280).672 Jamyang Khyentse Wangpo673 (1820-1892) began the systematic teaching of Buddhist philosophy at Dzongsar Monastery. Later, great masters such as Mipham Rinpoche (1846-1912) and Thubten Chökyi Drakpa674 were also invited to teach at Dzongsar Monastery.
Jamyang Khyentse Wangpo instructed his followers to found a shedra at Dzongsar Monastery in the future. He directed that the shedra675 be named ‘Khamche Shedrup
669 The history of Dzongsar Monastery and the life story of Khenchen Kunga Wangchuk are based on the following texts: 1) rdzong gsar lo rgyus; 2) rdzong gsar dgon gzhung; 3) mkhan po kun dga’ dbang phyug gi lo rgyus; 4) rdzongs gsar bca’ yig and 5) mkhyen rab chos kyi ’od zer gyi gsung. These five texts were kindly provided and explained by Dzongsar Khenpo Khyenrab Wangchuk [rdzong gsar mkhan po mkhyen rab dbang phyug], a student of Khenchen Kunga Wangchuk.
670 Dzongsar Trashi Lhatse Monastery [rdzong gsar bkra shis lha rtse’i dgon pa] is situated, according to present day Chinese administration, in a place called Khamche [khams bye], in the area of Menshö [sman shod sa khul], in Derge district [sde dge rdzong], in the autonomous Tibetan province of Kandze [dkar mdzes bod rigs rang skyong khul], in the state of Sechuan [krung go’i si khron zhing chen].
671 rang byung lnga pa shing phag lo. According to tshig mdzod chen po the monastery was
founded in 1253 [rab byung bzhi pa’i chu glang lo]. 672 After Chögyal Phakpa [chos rgyal ’phags pa] had founded the monastery, Gang Na Chöje [sgang sna chos rje] became Dzongsar Monastery’s dharma-throne-holder. To the present (2003) twenty-four throne-holders [khri rabs] have upheld that post. Later, Ngari Chöje [mnga’ ris chos rje] became the second dharma-throne-holder at Dzongsar Monastery, and the current Ngari Chöje is Dzongsar’s seventeenth throne-holder [khri bcu bdun]. Jamyang Khyentse Wangpo was the third great master at Dzongsar Monastery. His incarnation was Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. Presently, the third Dzongsar Khyentse, Thubten Chökyi Gyamtsho [thub bstan chos kyi rgya mtsho], is the head of Dzongsar Monastery.
673 ‘jam dbyangs mkhyen brtse’i dbang po
674 Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], also known as Minyak Kunzang [mi nyag kun bzang], was a direct student of Paltrül Rinpoche. 675 A shedra [bshad grva], literally ‘the section for teaching’, is the section of a monastery
devoted to study of the five major and minor sciences, primarily Buddhist philosophy. In a major monastery of East Tibet, monks had the opportunity to specialize in ritual practice, meditation practice, administration or scholarly pursuits. Not every monastery in East Tibet had a shedra, but those shedras that were developed followed a very strict curriculum, with a series of texts that were to be studied and mastered in a particular order and within a certain time-frame. More details on the history of different East Tibetan shedras can be found later in the text.
Dargye Ling’.676 But it was actually Dzongsar Khyentse Chökyi Lodro (1893-1959), who, following Jamyang Khyentse Wangpo’s instructions, actually founded the shedra in 1918,677 when he was 26. Khyentse Chökyi Lodro invited Kongtrül Lodro Thaye678 (1813-1899) from Palpung Monastery679 to determine the perfect site for the shedra. Construction began as soon as Kongtrül Rinpoche had identified the location. As Jamyang Khyentse Wangpo had instructed, the shedra was named ‘Khamche Shedrup Dargye Ling’. Even before the building was completed, Khyentse Chökyi Lodro invited Khenpo Zhenga680 from Śrī Siṃha Shedra of Dzogchen Monastery to become the first khenpo in charge of studies. Therefore, in the early years, teaching took place at Dzongsar Monastery, in Chökyi Lodro’s private residence, on the very top of Tse Lhakhang.681
The bases for all studies at the Dzongsar Shedra are ‘the textbooks of Indian origin’,682 which are organized into four groups of textbooks:683 1) Madhyamaka, 2) Prajñāpāramitā, 3) Vinaya and 4) Abhidharma. These four groups cover all ‘thirteen great textbooks of Indian origin’.684 Tibetan texts685 were used as commentarial
676 Dzongsar Shedra ‘Khamche Shedrup Dargye Ling’ [rdzongs sar khams bye bshad grva bshad sgrub dar rgyal gling] was built in the valley below the Dzongsar Monastery, which is situated on the top of a hill.
677 rang byung bco lnga pa’i sa rta lo. 678 kong sprul blo gros mtha’ yas 679 dpal spungs 680 According to a dream perception of Dzongsar Chökyi Lodro, Khenpo Zhenga was a tulku
of Sakya Paṇḍita. Khenpo Zhenga was also considered to be an incarnation of the Ngor Thartse Khenchen Kunga Tenpe Gyaltsen [ngor thar rtse mkhan chen byams pa kun dga’ bstan pa’i rgyal mtshan]. Ga Ngakwang Legpa [sga ngag dbang legs pa] also identified Khenpo Zhenga as an incarnation of Sakya Paṇḍita.
681 rtse lha khang gi yang thog 682 rgya bzhung 683 rtsa pod bzhi 684 The ‘thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] are grouped as
follows: The texts on vinaya [’dul ba] are: 1) Prātimokṣa-sūtra [so sor thar pa’i mdo] and 2) Vinaya-sūtra [‘dul ba mdo rtsa ba]; the texts on Madhyamaka [dbu ma] are: 3) Prajñāmadhyamaka-mūla [dbu ma rtsa ba shes rab], 4) Madhyamakāvatāra [dbu ma la ’jug pa], 5) Catuḥśataka-śāstra [bstan bcos bzhi brgya pa / dbu ma bzhi brgya pa] and 6) Bodhisattvacaryāvatāra [spyod ’jug] (The Nyingma tradition considers the Bodhisattva-caryāvatāra as a Madhyamaka text due to the importance of the wisdom chapter, while the Sakya tradition considers it to be mainly a Prajñāpāramitā text); the texts on Prajñāpāramitā [phar phyin] are: 7) Sūtrālaṃkāra [mdo sde rgyan], 8) Abhisamayālaṃkāra [mngon rtogs rgyan], 9) Madhyāntavibhaṇga [dbus mtha’ rnam ’byed], 10) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam ’byed] and 11) Uttara-tantra [rgyud bla ma]; the texts on Abhidharma [mngon pa] are: 12) Abhidharma-koṣa [chos mngon pa’i mdzod] and 13) Abhidharma-samuccaya [chos mngon pa kun las btus pa].
685 bod gzhung
literature. What follows is a list of the lineage of khenpos who have taught at Dzongsar Shedra since its inception.
1) In 1918 Khenpo Zhenga Rinpoche himself conducted the opening ceremony of the Dzongsar Shedra,686 where he taught for two years as the first khenpo.687 At that time only fifty students were attending. Khenpo Zhenga was a direct student of Urgyen Tendzin Norbu.688
Among Khenpo Zhenga’s many students689 of the Sakya school were four who gained great fame: 1) Gapa Khenpo Jamgyal, also known as Khenpo Jamyang Gyaltshen;690 2) Öntö Khyenrab Chökyi Özer;691 3) Dezhung Tulku Ajam Rinpoche,692 also known as Dezhung Tulku Jamyang Kunga Tenpe Gyaltshen693 (1885-1952) and 4) Ngor Khangsar Khenchen Ngawang Lodro Zhenphen Nyingpo.694
686 rdzong gsar bshad grva 687 mkhan rabs dang po 688 Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu], also known as Urgyen Tenga
[u rgyan bstan dga’], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He received extensive teachings on the ‘thirteen philosophical textbooks of Indian origin’ [gzhung chen bcu gsum] from Paltrül Rinpoche and also from Gyalse Zhenphen Thaye. Ön Urgyen Tendzin Norbu taught ‘the thirteen philosophical textbooks of Indian origin’ to his main lineage-holder Khenpo Zhenga. After Urgyen Tendzin Norbu passed away, Khenpo Zhenga became his successor at the Gemang hermitage [dge mang ri khrod] in Dzachukha [rdza chu kha] and taught for years at his teacher’s residence. Later, Khenpo Zhenga became the main khenpo [las thog mkhan po] at the Śrī Siṃha Shedra of Dzogchen Monastery. Khenpo Zhenga taught the entire ‘thirteen philosophical textbooks of Indian origin’ to Situ Pema Wangchuk Gyalpo [situ padma dbang phyug rgyal po] from Palpung [dpal spungs]. At that time, Khenpo Zhenga founded a shedra at Palpung Monastery. It was Situ Pema Wangchuk Gyalpo who requested Khenpo Zhenga to write the famous annotation commentaries to all thirteen great textbooks. The annotation commentary to the Bodhisattva-caryāvatāra was written by Khenpo Zhenga at Palpung monastery. Khenpo Zhenga also founded a shedra at the Sakya monastery called Kyegön Döndrub Ling [skyed dgon don ’grub gling]. Furthermore, Khenpo Zhenga also received many teachings on both sūtra and tantra from Loter Wangpo at a remote retreat center called Lasi Gang [la si sgang], Derge Lhündrub Teng [sde dge lhun grub steng]. At the same time, while receiving teachings from Loter Wangpo, he taught many students at Lasi Gang.
689 Further students of Khenpo Zhenga were Dzogchen Khenpo Apal Rinpoche [rdzogs chen a dpal rin po che], Lama Gendün Rinpoche [bla ma dge ’dun rin po che], Dragyab Thubten Rinpoche [brag g.yab thub bstan rin po che], Dezhung Jamyang Namgyal [sde gzhung ’jam dbyangs rnam rgyal], Nalenḍa Thegchok Tendzin [na len ḍa theg mchog bstan ’dzin], Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros], Khenchen Samten Lodro [mkhan chen bsam gtan blo gros], Ga Nagwang Lekpa [sga ngag dbang legs pa] and many others.
690 ga pa mkhan po ’jam rgyal / mkhan po ’jam dbyangs rgyal mtshan. 691 dbon stod mkhyen rab chos kyi ’od zer. 692 sde gzhung sprul sku a ’jam rin po che. 693 sde bzhung sprul sku ’jam dbyangs kun dga’ bstan pa’i rgyal mtshan. 694 ngor khang sar mkhan chen ngag dbang blo gros gzhan phan snying po.
2) The second khenpo at Dzongsar Shedra was Öntö Khyenrab Chökyi Özer,695 who taught for ten years. Among his famous students were Dragyab Lodro,696 Khang Mar Rinchen,697 Khenchen Dosib Thubten Gyaltsen,698 Dezhung Tulku Ajam Rinpoche,699 Dzinpa Getsül,700 Dezhung Chöphel,701 Gonjo Tsewang Lhadar,702 Kyegu Trinle Chöphel,703 Lama Ngaga,704 Trindu Khenpo,705 Pangshar Khenpo,706 Zhiu Do Khenpo Trashi Samdrub707 and many others.
After ten years of teaching, Öntö Khyenrab Chökyi Özer was called by Situ Pema Wangchuk Gyalpo708 (1886-1952) to become the main khenpo at Palpung Shedra,
695 Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer] was born at Önpo Tö [dbon po stod], a one-day journey to the north of Tangyal Trülpe Lhakhang [thang rgyal sprul pa’i lha khang]. At a young age he met Mipham Rinpoche (1846-1912), who asked his name. The boy replied, “My name is Khyenrab Özer from Öntö.” Mipham placed the child’s hand on top of his head and said, “As of now your name is Öntö Khyenrab Chökyi Özer.” Under the guidance of Loter Wangpo [blo gter dbang po], Öntö Khyenrab Chökyi Özer studied ‘the thirteen philosophical textbooks of Indian origin’ [gzhung chen bcu gsum], ‘the eighteen famous textbooks’ [grags chen bco brgyad] and the writings of Gorampa. Loter Wangpo himself had received the Bodhisattva-caryāvatāra and most of the ‘the thirteen great textbooks of Indian origin’ from Thubten Senge Rabgye [thub bstan seng ge rab rgyas], also known as Mipham Senge Rabgye [mi pham seng ge rab rgyas]. Thubten Senge Rabgye was a khenpo from Gorampa’s monastery in Tsang [gtsang] called ‘Thubten Namgyal Ling’ [thub bstan rnam rgyal gling]. After Loter Wangpo passed away, Öntö Khyenrab Chökyi Özer began to study with Khenpo Zhenga. Öntö Khyenrab Chökyi Özer’s other teachers were Mipham Rinpoche [mi pham rin po che], Ga Ngakwang Lekpa [sga ngag dbang legs pa], Jamyang Khyentse Chökyi Lodro [’jam dbyangs mkhyen brtse chos kyi blo gros] and Situ Pema Wangchuk Gyalpo [situ padma dbang phyug rgyal po]. Öntö Khyenrab Chökyi Özer was considered to be the most excellent of Khenpo Zhenga’s Sakya students; he was said to be able to teach exactly like Khenpo Zhenga. Therefore, Khenpo Zhenga appointed him to be the second khenpo at Dzongsar Shedra. Dilgo Khyentse Rinpoche [dil mgo mkhyen brtse rin po che] said that Öntö Khyenrab Chökyi Özer was an incarnation of Ngor Pönlob Ngakwang Legdrub [ngor dpon slob ngag dbang legs grub].
696 brag g.yab blo gros 697 khang dmar rin chen. 698 mkhan chen mdo srib thub bstan rgyal mtshan. 699 sde gzhung sprul sku a ’jam rin po che. 700 ’dzin pa dge tshul. 701 sde gzhung chos ’phel. 702 go ’jo tshe dbang lha dar 703 skye dgu phrin las chos ’phel .704 bla ma nag dga’ 705 khri ’du mkhan po 706 spang shar mkhan po 707 gzhi’u mdo mkhan po bkra shis bsam ’grub. 708 situ padma dbang phyug rgyal po
which had been recently founded by Khenpo Zhenga. He taught there for seven years before returning to his own monastery, Öntö Monastery,709 which, after Derge Gönchen,710 was considered to be the second most important Sakya monastery in the Derge district.
3) Dzongsar Shedra’s third khenpo was Gapa Khenpo Jamgyal,711 also known as Khenpo Jamyang Gyaltshen.712 He was appointed by Dzongsar Khyentse Chökyi Lodro to teach for a period of two years. Gapa Khenpo Jamgyal had previously studied at Dzogchen Gemang hermitage,713 first with Önpo Tenlu714 and later for five years with Khenpo Zhenga. His important students were Yena Chöphel Rabgye,715 Ser Jong Jamyang Gelek,716 Dzongsar Khyentse Chökyi Lodro,717 Dezhung Kunzang Nyima718 and Khenchen Dosib Thubten Gyaltsen.719
709 Also he started a shedra close to his own Öntö Monastery [dbon stod dgon pa], at a place called Lhünpo Tse [lhun po rtse], where he began to teach a group of fifty students from all different schools and monasteries of East Tibet. He taught at the shedra of Öntö Monastery for twenty years. In 1958, the Chinese occupation army arrived in East Tibet, threw Öntö Khyenrab Chökyi Özer and all monks into prison and destroyed the shedra. Khenchen Öntö Khyenrab Chökyi Özer died in prison.
710 Öntö Khyenrab Chökyi Özer had previously founded a shedra at Derge Gönchen
Monastery [sde dge dgon chen]. 711 Gapa Khenpo Jamgyal [ga pa mkhan po ’jam rgyal] or Khenpo Jamyang Gyaltshen [mkhan po ’jam dbyangs rgyal mtshan] came originally from Ga Tharlam Monastery [sga thar lam dgon]. At the age of seventeen he went Ngor Evam Chöden Monastery [ngor e vaṃ chos ldan dgon pa], in Central Tibet where he received the precepts of full monk ordination [dge slong sdom pa] and many teachings on sūtra and tantra from Ngor Khangsar Khenpo Ngawang Lodro Nyingpo [ngor khang sar mkhan po ngag dbang blo gros snying po].
712 His teachers were Jamyang Khyentse Wangpo [’jam dbyangs mkhyen brtse dbang po], Ön Urgyen Tendzin Norbu [dbon urgyan bstan ’dzin nor bu], Loter Wangpo [blo gter dbang po], Drakra Jamyang Chökyi Nyima [brag ra ’jam dbyang chos kyi nyi ma], Lama Nyiga Rinpoche [blo ma nyi dga’ rin po che] and Khenpo Zhenga [mkhan po gzhan dga’]. Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros] had identified him as an incarnation of Gorampa [go ram pa]. Gapa Khenpo Jamgyal died at the Jangchub Hermitage [byang chub ri khrod], which belongs to Dzongsar Monastery. Gapa Khenpo Jamgyal had the woodblocks of the collected works of Gorampa carved.
713 rdzogs chen dge mang ri khrod 714 dbon po bstan lu 715 ye na chos ’phel rab rgyas. 716 gser ljong ’jam dbyangs dge legs. 717 rdzong gsar mkhyen brtse chos kyi blo gros. 718 sde gzhung kun bzang nyi ma. 719 mkhan chen mdo srib thub bstan rgyal mtshan.
4) The fourth khenpo, Dezhung Chöphel,720 was also appointed by Dzongsar Khyentse Chökyi Lodro. He taught for five years at the shedra, and spent most of his life in retreat.
5) The fifth khenpo was Dragyab Lodro,721 also appointed by Dzongsar Khyentse Chökyi Lodro. He was renowned for his great knowledge of the philosophies of all the Buddhist schools of Tibet. He taught at Dzongsar Shedra for three years. His famous students were Khenpo Ape722 and Khenpo Triso Rinchen.723
6) Khang Mar Rinchen724 was Dzongsar Shedra’s sixth khenpo, also appointed by Khyentse Chökyi Lodro to serve for four years as the main khenpo.725
720 Dezhung Chöphel [sde gzhung chos ’phel] came from Lethang Dezhung Monastery [le thang sde gzhung]. His teachers were Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros], Khenpo Zhenga [mkhan po gzhan dga’], Ga Ngakwang Lekpa [sga ngag dbang legs pa], Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer] and many others.
721 Dragyab Lodro [brag g.yab blo gros] came from Drabyab Sakya Monastery [brag g.yab sa skya dgon pa]. His teachers were Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], Gapa Khenpo Jamgyal [sga pa mkhan po ’jam rgyal] and Ga Ngakwang Lekpa [sga ngag dbang legs pa] and Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. He was famous for being able to teach exactly like Öntö Khyenrab Chökyi Özer taught, who in turn was said to have taught exactly like Khenpo Zhenga [mkhan po gzhan dga’]. The Chinese occupation army put Dragyab Lodro in prison, were he was tortured for many years. Whenever he had an opportunity, he taught his follow inmates. Drayab Lodro [brag skyabs blo gros] wrote a commentary on the wisdom chapter [shes rab le’u’i ’grel pa].
722 Khenpo Ape Yönten Zangpo [mkhan po a pad yon tan bzang po]. 723 When Khenpo Triso Rinchen [mkhan po khri so rin chen] was a student at Dzongsar Shedra, he studied day and night. At night he would read books by the light of a butter lamp [mchod me] or with the dim light of an incense stick [spos]. At night when the moon was shining, he read by following the light of the moon, wandering up and down the hills of Dzongsar Monastery. Later, Khenpo Triso Rinchen became one of the greatest Sakya scholars in India and Nepal. Among his famous students in India today are Nyingma Khenpo Namdöl
[rnying ma mkhan po rnam grol] and Sakya Khenpo Gyamtsho [sa skya mkhan po rgya mtsho]. 724 Khang Mar Rinchen [khang dmar rin chen] came from Khang Mar Monastery [khang mar
dgon], a Nyingma monastery, situated in the eastern part of Derge district, in Terlung [gter lung]. His teachers were Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], Kathok Situ Rinpoche [kaḥ thog situ rin po che] and Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. For a large part of his life he stayed in retreat.
725 Later, ordered by Dzongsar Khyentse Chökyi Lodro, he started a shedra at the monastery of Neten Chokling Rinpoche [gnas brtan mchog gling rin po che], where he taught as the main khenpo for a few years.
7) The seventh khenpo was Khenchen Dosib Thubten Gyaltsen,726 who was appointed by Dzongsar Khyentse Chökyi Lodro in 1943, at the age of 42. He taught for eight years. He was renowned for his ability to teach exactly like Öntö Khyenrab Chökyi Özer, who in turn was known to teach just like Khenpo Zhenga. His famous students were Khenpo Ape Yöntan Zangpo,727 Khenpo Triso Rinchen,728 Minyak Damchö,729 Dragyab Chödar,730 Dithok Thubten Nyentrak,731 Dragyab Khyenrab Senge,732 Dongthog Choktrül,733 Dragyab Pedam,734 Pewa Tulku,735 Nyatrak Tulku,736 Lama Döngyal from Po Monastery737 and many others.
At the age of 50 Khenchen Dosib Thubten Gyaltsen returned to Dosib Monastery and stayed in retreat for four years. In 1957, he went on a pilgrimage to Central Tibet and India. In India he met Dzongsar Khyentse Chökyi Lodro and accompanied him on an extensive pilgrimage. In 1959 Khenchen Dosib Thubten Gyaltsen returned to Central Tibet, while Dzongsar Khyentse settled in Gangtok,738 Sikkim. In 1966 the Chinese
726 Khenchen Dosib Thubten Gyaltsen [mdo srib thub bstan rgyal mtshan] was born in 1902 [rab byung bco lnga chu stag], in the western part of Derge district, in Renda [re mda’]. At the age of eleven, he became monk at Dosib Monastery [mdo srib dgon], a monastery following the Ngor lineage of the Sakya school. His teachers were Dzogchen Khenpo Apal [rdzogs chen mkhen po a dpal], Dosib Khenpo Ngakwang Damchö [mdo srib mkhan po ngag dbang dam chos], Öntö Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], Gapa Khenpo Jamgyal [sga pa mkhan po ’jam rgyal], Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros] and Khardo Khenchen [mkhar mdo mkhan chen]. From Dzogchen Khenpo Apal he received teachings on the Bodhisattva-caryāvatāra [spyod ’jug], Prajñāmadhyamaka-mūla [dbu ma rtsa ba shes rab], Madhyamakāvatāra [dbu ma la ’jug pa] and many other texts. At Dzongsar Shedra he studied for eight years under Öntö Khyenrab Chökyi Özer and Gapa Khenpo Jamgyal. After these eight years of intensive study, he taught for three years at Dzongsar Shedra as an ‘assistant teacher’ [skyor dpon]. At the age of 28 he returned to Dosib Monastery, where he served as the main khenpo. Furthermore, he taught at Rabten Monastery [rab bstan dgon pa] and at Öntön Monastery [dbon stod dgon pa], where he assisted his teacher Öntö Khyenrab Chökyi Özer. Later, he taught at Ditok Monastery [’di thog dgon pa]. At the age of thirty-five, he returned to Dosib Monastery, where he taught the Bodhisattvacaryāvatāra and other texts to twenty-four students.
727 mkhan po a pad yon tan bzang po 728 mkhan po khri so rin chen 729 nyi nyag dam chos 730 brag g.yab chos dar. 731 ’di thog thub bstan snyan grags 732 brag g.yab mkhyen rab seng ge 733 gdong thog mchog sprul. 734 brag g.yab pad dam. 735 pad va sprul sku. 736 nya brag sprul sku 737 spo dgon bla ma don rgyal 738 sgang tog / sgang thog.
occupation army imprisoned him and he suffering extreme illness. Khenchen Dosib Thubten Gyaltsen passed away in 1971739 at the age of 69.
8) The eighth khenpo at Dzongsar Shedra was Minyak Damchö,740 who was appointed by Dzongsar Khyentse Chökyi Lodro in 1951. He taught at the shedra for five years, before being imprisoned by the Chinese occupation army when he returned to his native place. He later died in prison.
9) Dzongsar Shedra’s ninth khenpo was Dragyab Khyenrab Senge.741 Appointed in 1956 by Dzongsar Khyentse Chökyi Lodro, he taught for two years and returned to his native home. In 1958 the Chinese occupation army destroyed Dzongsar Shedra. Dragyab Khyenrab Senge passed away in 1981.
It is reported that between the time of Khenpo Zhenga and Dragyab Khyenrab Senge, over the period of nine khenpos, approximately eighty great khenpos emerged from Dzongsar Shedra. These masters went on to found twenty-five universities at different monasteries througout Tibet.
10) In 1986 the reconstruction of Dzongsar Shedra was begun with the help of the Panchen Lama. That same year, teachings were resumed at the Ngari Labrang of Dzongsar Monastery742 by the shedra’s tenth khenpo, Khenpo Pema Damchö,743 who was appointed by Thubten Chökyi Gyamtso, the third Dzongsar Khyentse.744 He
739 He was considered to be the foremost student of Öntö Khyenrab Chökyi Özer and Dzongsar Khyentse Chökyi Lodro. He was Khenpo Kunga Wangchuk’s uncle as well as his main sūtra teacher.
740 Minyak Damchö [mi nyag dam chos] came from Lhagang Monastery [lha sgang dgon pa], which had been erected by Chögyal Phakpa [chos rgyal ’phags pa]. For eight years he studied at Dzongsar Shedra, during which time he served as an ‘assistant teacher’ [skyor dpon] for four years. His teachers were Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros], Khenchen Dosib Thubten Gyaltsen [mdo srib thub bstan rgyal mtshan] and Khenpo Triso Rinchen [mkhan po khri so rin chen]. After he had completed his studies, he returned to his monastery. A few years later he was summoned by Dzongsar Khyentse Chökyi Lodro to teach at Dzongsar.
741 Dragyab Khyenrab Senge [brag g.yab mkhyen rab seng ge] came from Tsongsar Monastery in Dragyab [brag g.yab rtsong sar dgon]. His teachers were Khenchen Dosib Thubten Gyaltsen [mdo srib thub bstan rgyal mtshan], Dragyab Lodro [brag g.yab blo gros], Dezhung Chöphel [sde gzhung chos ’phel], Dezhung Tulku Ajam Rinpoche [sde gzhung sprul sku a ’jam rin po che ] and Dzongsar Khyentse Chökyi Lodro [rdzong gsar mkhyen brtse chos kyi blo gros]. As Dragyab Lodro’s servant, he received many teachings from him. He later went to Dzongsar Shedra and studied under Khenchen Dosib Thubten Gyaltsen for five years. During that time he served for a few years as an ‘assistant teacher’ [skyor dpon].
742 rdzong gsar mnga’ ris bla brang.
743 Khenpo Pema Damchö’s [mkhan po padma dam chos] teachers were: Dragyab Lodro [brag g.yab blo gros] and Khenpo Dragyab Khyenrab Senge [brag g.yab mkhyen rab seng ge]. 744 rdzong gsar mkhyen brtse sku phreng gsum pa thub bstan chos kyi rgya mtsho.
taught for five years. In 1989 the shedra buildings were completed; currently teachings continue at the rebuilt shedra.
11) Thubten Rabsel, also know as Khenpo Phuntshok Namgyal,745 served as Dzongsar Shedra’s eleventh khenpo. He was appointed by his teacher Khenpo Pema Damchö and taught for six years.
12) The present, twelfth, khenpo at Dzongsar Shedra is Khenpo Dongtsong Tsheten.746 Currently about two hundred and fifty students are studying at the shedra. Between 1986 and 2003 approximately twenty-five khenpos have graduated and are teaching in monasteries all over Tibet. Due to the activity of these khenpos, eighteen shedras have been rebuilt and teachings resumed.
The daily teaching schedule at Dzongsar Shedra in Tibet:
1) The monks are awakened by the sound of the ‘small gong’747 at around five in the morning. With the sound of the conch-shell748 they are summoned to the temple hall, where they perform ‘the three continuous practices’.749
2) Breakfast.750
3) The monks are summoned by the sound of the ‘big gong’751 to the temple hall for the ‘first teaching session’,752 conducted by the main khenpo.
4) The monks are summoned by the sound of the ‘small gong’753 to do their first homework754 in their quarters. Homework sessions are times when the monks are supposed to repeat the teachings out loud to themselves.
5) The chief cook summons the monks to lunch755 by beating an iron triangle.
6) The monks are summoned by the sound of the ‘small gong’ for the ‘revision teachings’.756 In this session ‘the assistant teacher’757 repeats the teaching given by the
745 thub bstan rab gsal / phun tshogs rnam rgyal. 746 gdong tshong tshe brtan. 747 thun rnga 748 dung 749 ‘The three continuous practices’ [rgyun chags gsum pa] are 1) recitation of the Heart-sūtra
[sher snying], 2) offering prostrations [phyag ’tshal ba] and 3) dedication [bsngo ba]. 750 gsol ja 751 kha rnga 752 chos khrid dang po 753 thun rnga 754 rang sbyong dang po 755 gsol tshigs 756 skyor khrid 757 skyor dpon
main khenpo during the first teaching session. When he has completed his repetition, the students are free to ask questions.758
7) The monks are summoned by the sound of the ‘small gong’ for their second homework session.759
8) The monks are summoned to the main temple hall by the sound of the ‘conchshell’760 to recite the protector liturgy,761 in particular the twenty-one mantra 762
recitation of ‘the lion-headed ḍākinī.
9) After the protector liturgy the monks must circumambulate the main temple hall three times. 10) Later, some monks ‘practice debate’763 while others ‘discuss the teachings’.764 11) In the evening session765 the monks are summomed by the sound of the ‘small
gong’766 for their third homework.767 12) Finally, the sound of the ‘small gong’ indicates that the day’s work is over. The diligent may continue their study and meditation until the early morning hours.
758 ’dri ba dris lan 759 rang sbyong gnyis pa 760 dung 761 gsol kha 762 seng mdong ma’i bsnyen pa 763 rtags bsal gtong ba 764 bgro gleng byed pa 765 dgong thun 766 thun rnga 767 rang sbyong gsum pa
Life Story of Dzongsar Khenpo Kunga Wangchuk
Khenpo Kunga Wangchuk769 was born in 1921 in the state of Derge in East Tibet,770 in the Jonda district,771 in the village of Renda.772 At the age of twelve his parents taught him to read and write. Until reaching eighteen, he worked on his parent’s farm. In 1938 he took monk ordination at Dosib Monastery,773 belonging to the Ngor lineage of the Sakya school. His uncle, Khenchen Dosib Thubten Gyaltsen,774 was the head of Dosib Monastery. From Dosib Khenpo Dzepa Lekshe775 he received the precepts of an ordained monk.776 When Khenchen Dosib Thubten Gyaltsen founded a shedra at Dosib Monastery, Kunga Wangchuk was able to join the teachings. In the shedra the first teaching he received was an extensive explanation777 on the Bodhisattvacaryāvatāra, which was given by his uncle.
In 1939 Kunga Wangchuk went on a one-year pilgrimage to Lhasa and Central Tibet. At Ngor Monastery he received the precepts of full monk ordination778 from Ngor Khenchen Jampa Namkha Kunzang Tenpe Gyaltsen,779 from whom he received the ordination name Kunga Wangchuk. Returning first to Dosib Monastery, at the age of twenty-two, Kunga Wangchuk joined the shedra at Öntö Monastery780 in order to study with Öntö Khyenrab Chökyi Özer.781
At 1943, Dzongsar Khyentse Chökyi Lodro requested Khenchen Dosib Thubten Gyaltsen to teach as the main khenpo782 at Dzongsar Shedra. Kunga Wangchuk accompanied his uncle as a servant. This was the first time Kunga Wangchuk met
768 Khenpo Kunga Wangchuk always refers to himself as Dosib Khenpo Kunga Wangchuk [mdo srib mkhan po kun dga’ dbang phyug]. 769 kun dga’ dbang phyug 770 khams sde dge mnga’ khul 771 ’jo mda’ rdzong 772 re mda’ 773 mdo srib dgon 774 mdo srib thub bstan rgyal mtshan 775 mdo srib mkhan po mdzad pa legs bshad 776 dge tshul sdom pa 777 bshad khrid 778 dge slong sdom 779 ngor mkhan chen byams pa nam mkha’ kun bzang bstan pa’i rgyal mtshan 780 dbon stod dgon pa’i bshad grva 781 dbon stod mkhyen rab chos kyi ’od zer 782 las thog mkhan po
Dzongsar Khyentse Chökyi Lodro.783 From this great master he received many teachings, including a commentary on Śāntideva’s Śikṣā-samuccaya.784 Khenchen Dosib Thubten Gyaltsen taught for eight years at Dzongsar Shedra and Kunga Wangchuk was able to join the teachings for the entire period. He studied the ‘six great collections’,785 the ‘thirteen great textbooks of Indian origin’,786 ‘the eighteen famous textbooks’.787 During these eight years Kunga Wangchuk became Khenchen Dosib Thubten Gyaltsen’s ‘assistant teacher’.788 He later said that the pressure to prepare for the teaching sessions as an assistant teacher was so great that he had to study for most of the night and hardly found time to sleep during these years.
Later, Kunga Wangchuk received many teachings on sūtra and tantra from Dezhung Tulku Ajam Rinpoche,789 also known as Dezhung Tulku Jamyang Kunga Tenpe Gyaltshen790 (1885-1952). In addition, Yena Chöphel Rabgye791 gave him many teachings on sūtra and tantra. In total, Kunga Wangchuk studied for over ten years
783 rdzong gsar mkhyen brtse chos kyi blo gros 784 bslab btus 785 According to the Sakya school, the ‘six great collections’ [pod chen drug] of texts are: 1) the
texts on vinaya [’dul ba], 2) the texts on Abhidharma [mngon pa], 3) the texts of Madhyamaka [dbu ma], 4) the texts on Prajñāpāramitā [sher phyin], which here refers to the five teachings of Maitreya [byams chos sde lnga], 5) the texts on valid cognition [tshad ma; skr. pramāṇa] and 6) the texts on the three sets of precepts [sdom gsum].
786 The ‘thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] are: 1) Prātimokṣasūtra [so sor thar pa’i mdo], 2) Vinaya-sūtra [‘dul ba mdo rtsa ba], 3) Prajñā-madhyamaka-mūla [dbu ma rtsa ba shes rab], 4) Madhyamakāvatāra [dbu ma la ’jug pa], 5) Catuḥśataka-śāstra [bstan bcos bzhi brgya pa / dbu ma bzhi brgya pa], 6) Bodhisattva-caryāvatāra [spyod ’jug], 7) Sūtrālaṃkāra [mdo sde rgyan], 8) Abhisamayālaṃkāra [mngon rtogs rgyan], 9) Madhyāntavibhaṇga [dbus mtha’ rnam ’byed], 10) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam ’byed], 11) Uttara-tantra [rgyud bla ma], 12) Abhidharma-koṣa [chos mngon pa’i mdzod], and 13) Abhidharma-samuccaya [chos mngon pa kun las btus pa]. See The Thirteen Great Treatises.
787 The ‘eighteen famous textbooks’ [grags chen bco brgyad] of the Sakya tradition are: 1) Sūtrālaṃkāra [mdo sde rgyan], 2) Abhisamayālaṃkāra [mngon rtogs rgyan], 3) Madhyāntavibhaṇga [dbus mtha’ rnam ’byed], 4) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam ’byed], 5) Uttara-tantra [rgyud bla ma], 6) Bodhisattva-caryāvatāra [spyod ’jug], 7) Pramāṇasammuccaya [tshad ma kun btus], 8) Pramāṇa-vārttika [tshad ma rnam ’grel], 9) Pramāṇavimiścaya [tshad ma rnam nges], 10) Prātimokṣa-sūtra [so sor thar pa’i mdo], 11) Vinaya-sūtra [‘dul ba mdo rtsa ba], 12) Abhidharma-samuccaya [chos mngon pa kun las btus pa], 13) Abhidharma-koṣa [chos mngon pa’i mdzod], 14) Prajñā-madhyamaka-mūla [dbu ma rtsa ba shes rab], 15) Madhyamakāvatāra [dbu ma la ’jug pa], 16) Catuḥśataka-śāstra [bstan bcos bzhi brgya pa / dbu ma bzhi brgya pa], 17) ‘The Treasury of Valid Cognition’ [tshad ma rigs gter] and 18) ‘The Classification of the Three Sets of Precepts’ [sdom gsum rab dbye].
788 skyor dpon 789 sde gzhung sprul sku a ’jam rin po che. 790 sde bzhung sprul sku ’jam dbyangs kun dga’ bstan pa’i rgyal mtshan. 791 ye na chos ’phel rab rgyas
with Dzongsar Khyentse Chökyi Lodro and his uncle Khenchen Dosib Thubten Gyaltsen.
At the age of thirty-one, in 1951, Kunga Wangchuk returned to Dosib Monastery on his uncle’s instructions and became the main khenpo there, teaching about twenty students. In 1956,792 he started a shedra at Vara Monastery793 in Derge with twenty students. He taught at Vara Monastery until 1959, when due to the Chinese invasion of Tibet it became impossible to teach the dharma any longer. Khenchen Kunga Wangchuk was imprisoned from 1962 until 1980. After being released, he stayed with relatives in Derge for one year.
During this time, Khenchen Kunga Wangchuk received three letters from the third Dzongsar Khyentse Thubten Chökyi Gyamtso inviting him to India. After a long seven-month journey Khenchen Kunga Wangchuk arrived in Sikkim at the age of 62. Following an extensive pilgrimage in Nepal and India, on the request of the third Dzongsar Khyentse, he started the Dzongsar Shedra in 1983 in West Sikkim, at the holy site of Dechen Ling.794 At first, the shedra only had seven students, one of whom was the third Dzongsar Khyentse. The Bodhisattva-caryāvatāra was the very first teaching given. The entire curriculum was modeled after the Dzongsar Shedra in East Tibet. In 1985 the Dzongsar Shedra moved from Sikkim to Bir, Kangra, Himachal Pradesh, North India. Over 70 monks joined the new shedra. By 2003 the number of students had grown to 450.
Khenchen Kunga Wangchuk himself taught until he reached the age of 73. He always taught ‘thirteen great textbooks of Indian origin’ based on Khenpo Zhenga’s annotation commentaries. While teaching at Bir he wrote additional annotation commentaries to Khenpo Zhenga’s annotation commentaries. In 1997, on a visit to Taiwan, Khenchen Kunga Wangchuk wrote a commentary on the ninth chapter of the Bodhisattva-caryāvatāra.
Throughout his lifetime Khenchen Kunga Wangchug taught the Bodhisattvacaryāvatāra sixteen times. The explanation lineage that he received is as follows: At Dosib Monastery795 as well as at the Dzongsar Shedra he received teachings on the Bodhisattva-caryāvatāra from his uncle, Khenchen Dosib Thubten Gyaltsen,796 based on Khenpo Zhenga’s annotation commentary. His uncle had received this teaching from Dzogchen Khenpo Apal797 and from Khenpo Zhenga himself.798
792 me sprel lo 793 va ra dgon pa 794 bde chen gling 795 mdo srib dgon pa 796 mdo srib thub bstan rgyal mtshan 797 Dzogchen Khenpo Apal [rdzogs chen mkhan po a dpal] was a direct student of Khenpo
Zhenga.
In addition, Dzongsar Khyentse Chökyi Lodro, Khenchen Kunga Wangchuk received the reading transmission interspersed with a commentary799 on Khenpo Kunpal’s commentary to the Bodhisattva-caryāvatāra. Dzongsar Khyentse Chökyi Lodro had received the transmission of the text directly from Khenpo Kunpal.800
798 Khenpo Zhenga [gzhan dga’] received the teachings on the Bodhisattva-caryāvatāra from Ön Urgyen Tendzin Norbu [dbon u rgyan bstan ’dzin nor bu], who was a cousin [tsha bo] of Gyalse Zhenphen Thaye. Ön Urgyen Tendzin Norbu had received extensive teachings on the ‘thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] both from Paltrül Rinpoche and from Gyalse Zhenphen Thaye. Ön Urgyen Tendzin Norbu taught all ‘thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] to his main lineage-holder, Khenpo Zhenga. Khenpo Zhenga is also reported to have received many teachings on textbooks, including the Bodhisattva-caryāvatāra, from Loter Wangpo [blo gter dbang po], who in turn had received his transmission from Tanak Khenpo Thubten Senge Rabgye [rta nag mkhan po thub bstan seng ge rab rgyas], a famous khenpo at Gorampa’s monastery ‘Thubten Namgyal Ling’ [thub bstan rnam rgyal gling].
799 khrid lung 800 Dzongsar Khenpo Khyenrab Wangchuk [rdzong gsar mkhan po mkhyen rab dbang phyug] received the reading instruction interspersed with teachings [khrid lung] on Khenpo Kunpal’s commentary on the Bodhisattva-caryāvatāra from Khenchen Kunga Wangchuk. In addition, throughout his twelve years of study at Dzongsar Shedra in Bir, Khenpo Khyenrab Wangchuk on three occasions received extensive commentaries from Khenchen Kunga Wangchuk on Khenpo Zhenga’s annotation commentary to the Bodhisattva-caryāvatāra.
Interview with Khenpo Ape
Khenpo Ape Yönten Zangpo801 is a leading scholar of the Sakya School. His primary places of study were the shedra at Serjong Monastery802 and later the shedra at Dzongsar, both located in the Derge district of East Tibet.
At the age of nine Khenpo Ape become a monk at Serjong Monastery, where a year later he received his first teachings on the Bodhisattva-caryāvatāra from Gapa Khenpo Jamgyal,803 also known as Khenpo Jamyang Gyaltshen.804
Khenpo Jamgyal, an eminent practitioner of the Bodhisattva-caryāvatāra, was renowned as a great bodhisattva and was a famous upholder of the vinaya tradition.805 He was a student of Loter Wangpo806 as well as Khenpo Zhenga.807 Khenpo Jamgyal knew the Bodhisattva-caryāvatāra root text by heart and always taught from memory. He died when Khenpo Ape was fourteen or fifteen years old. Gapa Khenpo Jamgyal gained great renown when he served as the third main khenpo at Dzongsar Shedra.
For nine years, from the age of 14 to 23, at Serjong Shedra, Khenpo Ape studied ‘the thirteen great textbooks of Indian origin’808 based on Khenpo Zhenga’s annotation commentaries, which he said are for the most part based on the Indian commentaries.809 To teach and study all ‘thirteen great textbooks’, including the secondary textbooks and commentaries, required five years. When Khenpo Ape attended the Serjong Shedra, between thirty and forty monks were studying there. It was a custom at Serjom Shedra to begin this five-year course with a commentary on the Bodhisattva-caryāvatāra.
Serjong Shedra was founded by Khenpo Ape’s teacher, Gapa Khenpo Jamgyal Rinpoche. Khenpo Jamyang Drime810 served as the shedra’s first khenpo. Followed
801 Serjong Khenpo Ape’s [gser ljong mkhan po a pad] actual name is Khenpo Yöntan Zangpo [mkhan po yon tan bzang po]. 802 gser ljongs dgon pa 803 ga pa mkhan po ’jam rgyal 804 mkhan po ’jam dbyangs rgyal mtshan 805 ’dul ba ’dzin pa 806 blo gter dbang po 807 mkhan po gzhan dga’ 808 gzhung chen bcu gsum 809 rgya ’grel 810 mkhan po ’jam dbyangs dri med
by Khenpo Kedrup Senge811 and Khenpo Jamyang Gelek.812 Khenpo Ape studied with these great masters for seven years. During his last two years at the shedra he studied with Dragyab Lodro Gyaltshen,813 who later became the fifth khenpo at Dzongsar Shedra. After his nine years of intensive study at Serjong Shedra, Khenpo Ape went to the shedra at Dzongsar Monastery, where he was able to continue his studies under Khenpo Dragyab Lodro for another year. At that time, ninety to one hundred monks were studying at Dzongsar Shedra.
In addition, Khenpo Ape had the chance to study with Minyak Damchö814 at Dzongsar, before Minyak Damchö was appointed as Dzongsar Shedra’s eighth khenpo; with Khenchen Dosib Thubten Gyaltsen,815 who served as the seventh khenpo; and with Dezhung Chöphel,816 who served as Dzongsar Shedra’s fourth khenpo. Thus, before leaving Tibet at the age of thirty-four, Khenpo Ape was able to study with five masters who served as the main khenpo at Dzongsar Shedra: Gapa Khenpo Jamgyal, Dragyab Lodro, Minyak Damchö, Khenchen Dosib Thubten Gyaltsen and Dezhung Chöphel.
Khenpo Ape received teachings on the Bodhisattva-caryāvatāra from many of the eminent khenpos mentioned above. Two of Khenpo Ape’s teachers wrote commentaries on the Bodhisattva-caryāvatāra; Drayab Lodro wrote a commentary on the wisdom chapter,817 and Dezhung Chöphel818 wrote an annotation commentary819 on the same chapter, which has unfortunately been lost.
Another major teacher of Khenpo Ape was Dezhung Tulku Ajam Rinpoche,820 also known as Dezhung Tulku Jamyang Kunga Tenpe Gyaltshen821 (1885-1952). At the age of 28, Ajam Rinpoche studied the thirteen great textbooks of Indian origin under Khenpo Zhenga at Śrī Siṃha Shedra for a period of six years. Ajam Rinpoche reports about Khenpo Zhenga’s teaching style: “I first studied the Bodhisattva-caryāvatāra during the spring. When we gathered for the teaching session in the morning, the snow had fallen about one cubit high during the night. When the session was over, the snow had melted. During that period Khenpo Zhenga taught in great detail two pages of his annotation commentary, giving an amazing discourse according to Paltrül
811 mkhan po mkhas grub seng ge 812 mkhan po ’jam dbyangs dge legs 813 brag g.yab blo gros rgyal mtshan 814 mi nyag dam chos 815 mdo srib thub bstan rgyal mtshan 816 sde gzhung chos ’phel 817 shes rab le’u’i ’grel pa 818 chos ’phel 819 mchan ’grel 820 sde gzhung sprul sku a ’jam rin po che 821 sde bzhung sprul sku ’jam dbyangs kun dga’ bstan pa’i rgyal mtshan
Rinpoche’s oral explanation lineage, teaching every word of the Bodhisattvacaryāvatāra according to the relative bodhicitta, ultimate bodhicitta and their unity.”822 This narration indicates that Khenpo Zhenga probably taught the Bodhisattva-caryāvatāra for five or six hours, from nine in the morning until two or three in the afternoon, based on his annotation commentary. Beside the fact that Khenpo Zhenga taught in a very elaborate way, we also learn that he explained every word according to the relative and ultimate bodhicitta as well as in regard to the unity of both. Khenpo Zhenga is also reported to have taught the Bodhisattva-caryāvatāra from memory.
822 See ’jam rgyal rnam thar, pages 63-65.
Khenpo Ape’s Advice on Studying the Bodhisattva-caryāvatāra
The Bodhisattva-caryāvatāra is the most practice-oriented of all the Indian Buddhist treatises and texts.823 It contains all the necessary key points a practitioner needs to know and is relatively easy to study and understand. The Bodhisattva-caryāvatāra is a text to be practiced and not simply studied. Genuine understanding comes about only through practicing the teachings. As Atiśa said, “Intense study brings only some understanding. Practice, however, brings great understanding.”
The Bodhisattva-caryāvatāra can be practiced according to the ‘sequence of meditation’824 as taught in the manuals written by Rongtönpa825 and Paltrül Rinpoche. Following these manuals, the Bodhisattva-caryāvatāra is practiced in a particular order and is used as a text for ‘mind-training’.826
From the viewpoint of a beginner the best way to access the Bodhisattva-caryāvatāra is as follows: Choose one stanza of the text and make the commitment to practice it. At first think about the meaning of this particular teaching and then try to apply it in your daily activities. At the very moment when afflictions such as ignorance, anger, desire, jealousy or miserliness arise, apply the stanza you are practicing to the situation. By gradually incorporating more stanzas into your daily practice, you will eventually know the entire text by heart and will be able to apply each respective stanza to the appropriate situation. That is the benefit that accrues from memorizing the text.
Merely recalling the appropriate stanza in situations when your mind is ablaze with afflictions will allow the power of the words of the Bodhisattva-caryāvatāra to pacify the situation. Understanding the text’s meaning increases its capacity to tame afflictions. The full power of each stanza does not manifest through simply remembering it one time in a difficult situation. These teachings must be practiced again and again, and constantly applied to one’s daily life. This approach to taming the mind is called ‘mind-training’.827
The only way to truly overcome all afflictions is through practicing the view of emptiness. Practicing the skillful means of compassion, patience and so forth overcomes afflictions to some extent, but not completely. Practitioners should undertake mind-training embraced with the view of emptiness as taught in the traditions of Madyamaka, Mahāmudra or Mahāsandhi. Practice the view of emptiness
823 bstan bcos dang gzhung 824 bsgom rim 825 rong stong pa 826 blo sbyong 827 blo sbyong
according to the oral instructions of your root guru and let your bodhicitta motivation and bodhisattva conduct be guided by the Bodhisattva-caryāvatāra. According to Mipham Rinpoche, the view of Prasaðgika Madyamaka828 as taught in the ninth chapter of the Bodhisattva-caryāvatāra and the view of the Great Perfection are identical. Another crucial text for any practitioner who wants to develop certainty in the view is Madhyamakāvatāra.829 For the best results, practitioners should combine the study and practice of these texts with the direct instructions of their masters.830
A beginning student of Buddhism should first study the Bodhisattva-caryāvatāra root text, receiving a direct commentary on it from a qualified scholar. A direct commentary on the root text brings out the power of the text itself more strongly than any written commentary can and gives the student a far easier entry into the spirit of the text. The wordiness of written commentaries often disempowers the root text, preventing its power from shining through. To teach a Tibetan commentary to a complete beginner might overwhelm the student with too many words and concepts.
Only a student who already has a sound understanding of the root text should study a Tibetan commentary with his teacher. The Sakya School favors the following four Tibetan commentaries: those written by Sönam Tsemo831 (1142-1182), Lhopa Kunkhyen Rinchen Pal,832 Lama Dampa Sönam Gyaltsen Pal Zangpo833 (1312-1375) and Sazang Mati Penchen Jamyang Lodro834 (1294-1376). These four commentaries are all based on Indian commentaries as well as on the explanations of each author’s personal teacher.
Tibetan scholars prefer to begin by studying commentaries on the Bodhisattvacaryāvatāra that were written by Tibetans since they are easier to understand than translated Indian commentaries. All major commentaries written by Tibetan authors
828 dbu ma thal gyur ba 829 dbu ma la ’jug pa 830 bla ma’i gdams ngag 831 Sönam Tsemo [bsod nams rtse mo] wrote a famous commentary on the Bodhisattva
caryāvatāra. See bsod nams rtse mo ’grel pa. 832 Lhopa Kunkhyen Rinchen Pal [lho pa kun mkhyen rin chen dpal] was a direct student of Sakya Paṇḍita Kunga Gyaltshen [sa skya paṇḍita kun dga’ rgyal mtshan] (1182-1251), from whom he received detailed teachings on the Bodhisattva-caryāvatāra. He wrote his
commentary on the Bodhisattva-caryāvatāra as a synopsis [zin bris] of the teachings he had received from Sakya Paṇḍita. See zin bris ’jam dpal zhal lung. 833 In 1338 Lama Dampa Sönam Gyaltsen Pal Zangpo [bla ma dam pa bsod nams rgyal mtshan
dpal bzang po] wrote a famous commentary on the Bodhisattva-caryāvatāra. See bsod nams
rgyal mtshan ’grel pa. 834 Sazang Mati Penchen Jamyang Lodro [sa bzang ma ti paṇ chen ’jam dbyangs blo gros], also known as Lodro Gyaltshen [blo gros rgyal mtshan], wrote a famous commentary on the Bodhisattva-caryāvatāra. See sa bzang ’grel chen. He was a direct student of Lama Dampa Sönam Gyaltsen Pal Zangpo [bla ma dam pa bsod nams rgyal mtshan dpal bzang po].
make frequent references to the Indian commentaries, which are considered to be the most authoritative source material.
Once you have gained a solid understanding of your own school’s explanation tradition, you should also study the commentaries of other schools and definitely the Indian commentaries, of which Prajñākaramati’s835 (950-1030) is the most important.
When expounding the Bodhisattva-caryāvatāra root text, the teacher should carefully prepare each teaching session he is going to give. He should reflect on each stanza he intends to teach. He should consult other commentaries to facilitate a broader perspective on the root text and should moreover, consider carefully how to present his explanation to the students. During the actual teaching session, however, he should be so well-prepared that he need not look at any commentary but can fluently explain the root text in a very clear and detailed manner. This is the classical teaching style of the scholars of old. Covering the same topic first in detail and then as a summary is extremely helpful for the students.
In general in Tibet, Buddhist treatises and texts were taught only to monks. This was because Buddhist knowledge was handed down exclusively in monastic communities. Texts like the Bodhisattva-caryāvatāra were taught in a shedra, a place for the study of Buddhist philosophy. The main purpose of a shedra is to practice ‘the wheel of reading, study and contemplation’ from among the three wheels of conduct.836 A shedra primarily focuses on the study of ‘the inner science of Buddhist philosophy’ from among the five major and minor sciences.837 Some shedras only teach Buddhist philosophy, while others also include the major and minor sciences in their curriculum.
835 shes rab ’byung gnas blo gros 836 As taught to the saṃgha by the Buddha, the three wheels of conduct [’khor lo rnam gsum] refer to the three types of activities performed by saṃgha members: 1) the wheel of reading, study and contemplation [klog pa thos bsam gyi ’khor lo]; 2) the wheel of meditation to overcome (afflictions) [spong ba bsam gtan gyi ’khor lo]; and 3) the wheel of work and activities [bya ba las kyi ’khor lo]. The wheel of reading, study and contemplation is practiced in the shedra. The wheel of meditation is practiced in retreat centers [sgrub grva], during the monks’ summer retreat [g.yar gnas] or when conducting rituals in the monastery. The wheel of work and activities is practiced by lineage holders [chos bdag] and sponsors [sbyin bdag] who erect monasteries, shedras, retreat centers, stūpas and the like. It is perfectly acceptable and
encouraged for Buddhist lay-practitioners to also practice all three wheels to the best of their ability. 837 The ten sciences [rig gnas bcu] are subdivided into the five greater and five lesser sciences.
The five greater sciences [rig gnas che ba lnga] include the science of arts [bzo rig gnas], medical science [gso ba’i rig gnas], the science of linguistics [sgra’i rig gnas], the science of logic [gtan tshigs kyi rig gnas] and the inner science of Buddhist philosophy [nang don rig pa]. To be learned in the inner science means that one is learned in both sūtra and tantra. The first four of these sciences are also called the ’four common sciences’ [thun mong gi rig gnas bzhi]. The five lesser sciences [rig gnas chung ba lnga] consist of poetics [snyan ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar] and astrology [skar rtsis].
Formerly, in East Tibet shedras did not exist as separate institutions within the main monasteries. Study was conducted at the monastery itself. Later on, monks began to have the chance to specialize either in Buddhist studies in the shedra, in meditation in the retreat center, or to simply focus on performing their various duties at the monastery.
A practitioner of Buddhism must by all means practice ‘the wheel of reading, study and contemplation’ and ‘the wheel of meditation to overcome (afflictions)’. At the time of the Buddha, these two wheels were the main activity of practitioners. In those days it was the responsibilty of the sponsors to perform ‘the wheel of work and activities’, which meant building dwelling places and monasteries for the saṃgha. The monks practiced study, contemplation and meditation838 in order to tame their minds. The Kadampas of old did not build monasteries or stūpas. They focused completely on study and meditation. In fact, they believed that building monasteries creates obstacles for the practice of dharma.
Paltrül Rinpoche broke with the tradition of teaching Buddhist treatises exclusively to monastic communities. He was the first Buddhist master in Tibet who began teaching the Bodhisattva-caryāvatāra to huge crowds of lay people. While the audience may not have understood the subtle meaning of the entire text, Paltrül Rinpoche taught so as to make the major points easy to understand. When teaching a non-scholastic audience, one must condense the meaning and present it repeatedly in simple language, illustrating points through everyday examples and stories. In old Tibet many faithful and devoted lay people were kept from studying the genuine dharma since few teachers made the effort to explain the dharma in easy terms to non-scholars.
The practice of the dharma is based on discipline.839 On this basis you engage in study, contemplation and meditation. Without study and contemplation you will not be able to meditate successfully. On the other hand, study without meditation will not lead to liberation. All three—study, contemplation and meditation—must be practiced as a unity.840 Without maintaining discipline, your mind will be unable to develop the qualities arising from study, contemplation and meditation.
Study means receiving the teachings from a qualified teacher. Contemplation means thinking about the teachings, asking questions, dispelling all doubts and finally gaining certainty about the meaning of the teachings. Śamathā meditation841 is taught in the eighth chapter of the Bodhisattva-caryāvatāra and vipaśyanā meditation842 in the ninth chapter.
838 thos bsam sgom gsum 839 tshul khrims 840 thos bsam sgom gsum ya ma bral ba 841 zhi gnas 842 lhag mthong
For those who are not ordained monks, discipline requires maintaining the precepts of a Buddhist lay practitioner.843 The bodhisattva vows844 are indispensible for practicing the Bodhisattva-caryāvatāra. Every serious student of this text should receive the bodhisattva precepts from a qualified master.
Generally, for ordained monks there are four defeating offenses, four parājikas845 that immediately destroy all precepts of a monk. These four defeating offenses cannot be amended and lead to expulsion from the saṃgha. The offender will not be able to reach the state of an arhat during this life.
If a bodhisattva commits either the one,846 the four847 or the eighteen root downfalls,848 discussed by Khenpo Kunpal in great detail in chapter four, he or she can repair his breaches through confession and through supplication to the bodhisattva Ākāśagarbha.849 Once a practitioner has received the bodhisattva precepts he should continue to take them daily through his personal liturgy practice. These precepts are the discipline that a bodhisattva must keep if he wishes to succeed in his practice of study, contemplation and meditation on the Bodhisattva-caryāvatāra.
I believe that the Bodhisattva-caryāvatāra is perfectly suited to teach a beginning practitioner how to tame his or her mind. One must read, comtemplate and meditate on the teachings of the Bodhisattva-caryāvatāra over and over again. Each time one can gain new insight. My teacher Dezhung Tulku Ajam Rinpoche850 told me that only through practicing the text could one improve one’s understanding of the Bodhisattvacaryāvatāra. By practicing the teachings of the Bodhisattva-caryāvatāra, wisdom-knowledge that arises from meditation851 will increase and thus one’s understanding of the text will become deeper and deeper. I believe that for any practitioner of Mahāyāna the study and practice of the Bodhisattva-caryāvatāra is indispensible since this text encapsulates the Mahāyāna teachings.
843 dge bsnyen gyi sdom pa 844 byang chub sems dpa’i sdom pa 845 The four parājikas [phas pham pa bzhi] are murdering a human being [mi gsod pa], telling
lies about one’s level of spiritual attainment [mi chos bla ma’i rdzun shod pa], unchaste conduct
[mi tshangs spyod pa] and taking what was not given [ma byin par len pa]. 846 For bodhisattvas of lowest capacity it is sufficient merely not to forsake the bodhicitta of aspiration and application, as the Mahā-rahasyopāya-kauśalya-sūtra explains.
847 Bodhisattvas of middling capacity must avoid the four root down-falls [rtsa ltung bzhi] such as not giving the dharma or riches due to stinginess and so forth, as explained in the Gṛhapatiugra-paripṛcchā-sūtra.
848 Bodhisattvas of highest capacity must avoid the eighteen root downfalls [rtsa ltung bco brgyad], as explained in the Ākāśa-garbha-sūtra. 849 nam mkha’i snying po 850 sde gzhung sprul sku a ’jam rin po che. 851 sgom las byung ba’i shes rab
Interview with Kyabje Khenpo
The shedra for Buddhist studies at my monastery, Kyabje Monastery853 in the Derge district of East Tibet,854 was built at the suggestion of Jamyang Khyentse Wangpo (1820-1892) and Chokgyur Lingpa (1829-1879). The shedra was named Trashi Yangzhag Kyilwa.855
Our shedra was founded and financed by Kyabje Tulku Sönam Chöphel Rinpoche,856 the head of our monastery, who was a student of Dzongsar Chökyi Lodro,857 Palpung Khenpo Trashi Özer858 and Situ Pema Wangchuk Gyalpo859 (1886-1952). It was Situ Pema Wangchuk Gyalpo who advised Kyabje Tulku Sönam Chöphel Rinpoche to start our shedra. Sönam Chöphel Rinpoche made it clear from the very beginning that in this shedra study, contemplation and meditation must be practiced as a unity. He said that since life is impermanent and the time of death completely uncertain, we cannot make any plans like, “I will study for a few years, learn the dharma well and then begin intensive meditation practice.” Rinpoche told us that for this reason we must apply the dharma right now in our daily lives, particularly when studying in a shedra.
In general, the ‘teaching tradition’860 at our shedra followed the tradition of the Dzongsar Shedra,861 which in turn was based on Khenpo Zhenga’s862 annotation commentaries863 to all ‘thirteen great textbooks of Indian origin’. These annotation commentaries, which for the most part are based on the Indian commentaries864 to
852 In January 2004, at the time of this interview, Kyabje Khenpo Trashi Palden, was 64 years
old. 853 Kyabje Monastery Ngesang Zabmo Shedrub Tagten Dargye Ling [skyabs rje dgon pa nges gsang zab mo bshad sgrub rtag brtan dar rgyas gling].
854 The Kyabje Monastery [skyabs rje dgon] is situated in the East Tibetan state of Chamdo Ngakhül [chab mdo mnga’ khul], in the Derge area [sde dge], Jonda district [’jo mda’ rdzong]. 855 skyabs rje dgon bshad grva bkra shis g.yang zhag ’khyil ba 856 skyabs rje sprul sku bsod nams chos ’phel 857 rdzongs sar mkhyen brtse chos kyi blo gros 858 dpal spungs mkhan po bkra shis ’od zer 859 si tu pad ma dbang phyug rgyal po 860 bshad rgyun 861 rdzong gsar bshad grva 862 gzhan dga’i bshad brgyud 863 mchan ’grel 864 rgya ’grel
these texts, provide the basis865 for teaching on all the great textbooks of Indian origin. Tibetan scholars in general consider the ‘Indian commentaries’ more authoritative than the ‘individual interpretations’866 of Tibetan scholars. Tibetan commentaries follow the explanation lineage of their own school or reflect the author’s personal understanding.
At our shedra, in addition to learning how to read and write, only the inner science of Buddhist philosophy could be studied. The entire range of all ten sciences867 were not part of the curriculum, which was entirely practice-oriented.
The first khenpo at our shedra was Pawong Khenpo,868 whose actual name was Garu Khenpo Jampal.869 Twenty students joined the shedra when he began teaching. When he was serving as the main khenpo, Tsültrim Gyaltshen870 was assistant teacher.871 Later, Tsültrim Gyaltshen became the shedra’s second khenpo. He was also the retreat master872 at our monastery’s retreat center. The third main teacher at the shedra was Khenpo Trinley Tharphyin.873
Dzogchen Khenpo Pema Losal,874 who initiated the yearly three-month summer retreat875 at our monastery, was the first summer retreat khenpo.876 The monastery’s
865 gzhi bzhag 866 rang lugs 867 The ten sciences [rig gnas bcu] are subdivided into the five greater and five lesser sciences.
The five greater sciences [rig gnas che ba lnga] include the science of arts [bzo rig gnas], medical science [gso ba’i rig gnas], the science of linguistics [sgra’i rig gnas], the science of logic [gtan tshigs kyi rig gnas] and the inner science of Buddhist philosophy [nang don rig pa]. To be learned in the inner science means that one is learned in both sūtra and tantra. The first four are also called the ’four common sciences’ [thun mong gi rig gnas bzhi]. The five lesser sciences [rig gnas chung ba lnga] consist of poetics [snyan ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar] and astrology [skar rtsis].
868 Pawong Khenpo [pa baṃ mkhan po]. Pawong or Pawang [pa baṃ mkhan po] is the old
name of Palpung Monastery [dpal spungs]. 869 Garu Khenpo Jampal [rga ru mkhan po ’jam dpal]. Garu [rga ru] was Khenpo Jampal’s family name. He was a direct student of Khenchen Öntö Khyenrab Chökyi Özer [mkhan chen dbon stod mkhyen rab chos kyi ’od zer], who was a true non-sectarian teacher [ris med bla ma] and one of Khenpo Zhenga’s most famous students. Because he was not biased by any school, Khenchen Öntö Khyenrab Chökyi Özer had many students from all traditions of Tibetan Buddhism.
870 tshul khrims rgyal mtshan 871 tshul khrims rgyal mtshan 872 sgrub dpon 873 mkhan po phrin las mthar phyin 874 rdogs chen mkhan po padma blo gsal
prātimokṣa lineage877 goes back to Kagyü lineage masters such as Palpung Khenpo Trashi Özer,878 Khenpo Dawa Zangpo,879 Situ Pema Wangchuk Gyalpo880 and the sixteenth Karmapa Rigpe Dorje.881
I became a monk at the age of six and began my studies at Trashi Yangzhag Kyilwa Shedra when I was fourteen, three years after the shedra was founded. In total I studied at the shedra for nine years, with the first three khenpos, Garu Khenpo Jampal, Khenpo Tsültrim Gyaltsen and Khenpo Trinley Tharphyin. We were about twenty-five students during that time. The daily schedule at our shedra was as follows:
1) Monks rose at about 5:00. The disciplinarian882 alerted the monks that it was time to wake up by beating the ‘small gong’,883 so they could start the day with their first homework session884 in their individual rooms. While studying alone, the monks would have their early morning tea.885
2) After a short break, the disciplinarian summoned the monks to the temple halls by beating the ‘small gong’. At this time, the assistant teacher886 reviewed the previous day’s teachings. These teachings were held in the assistant teacher’s teaching hall.887
3) Next, the disciplinarian would summon the monks to the temple hall by beating the gaṇḍī stick. This was the time for the monks to perform ‘the three continuous practices’888 and to recite the Zabtig Drölma liturgy.889 Then the monks received a bowl of soup.
875 The summer retreat [g.yar gnas] encompasses primarily ‘the liturgy of the three bases of vinaya’ [’dul ba gzhi gsum cho ga] which include: 1) the summer retreat itself, 2) repairing and purifying (of precepts) [gso sbyong; skr. poṣadha], and 3) lifting of the prohibitions [dgag dbye] at the end of the retreat.
876 g.yar gnas mkhan po dang po 877 so thar sdom rgyun 878 dpal spungs mkhan po bkra shis’od zer 879 mkhan po zla ba bzang po 880 si tu pad ma dbang phyug rgyal po 881 rig pa’i rdo rje 882 dge skos / chos khrims pa 883 thun rnga 884 rang sbyong dang po 885 gsol ja bzhes 886 skyor dpon 887 skyor dpon chos ra 888 ‘The three continuous practices’ [rgyun chags gsum pa] are: 1) recitation of the Heart-sūtra
[sher snying], 2) offering prostrations [phyag ’tshal ba] and 3) dedication [bsngo ba]. 889 zab tig sgrol ma
4) The main teaching session would begin when the sun rose, about 7:00 in the summer and 9:00 in the winter. The monks were summoned with the ‘big gong’890 to the temple hall for the ‘first teaching session’.891 The session began with the monks reciting lineage prayers, Karma Chakme Rinpoche’s892 praise to Mañjuśrī, and making a short mandala offering to the main khenpo. The first teaching session lasted for three hours, during which time the khenpo began with a very ‘extensive explanation’.893 For example, he would identify where the respective stanza of the root text occurred within the all-over structure894 of the entire Bodhisattvacaryāvatāra. He would then explain the particualr stanza of the root text itself and teach the respective pages from Khenpo Kunpal’s commentary. Toward the end of the first teaching session, the khenpo summarized the entire teaching for that day, presenting a ‘condensed meaning explanation’.895 Thus, during the first teaching session, the khenpo taught the text twice.
5) The disciplinarian would next alert the monks with the ‘small gong’, indicating they should return to their individual rooms for their second homework session,896 trying to remember and commit to memory what the khenpo had taught. ‘Homework’ in the shedra means repeating the main khenpo’s teachings out loud to oneself. The students read the text, trying to bring to mind exactly what and how the khenpo taught, and to repeat these teachings out loud. In this way, the students trained themselves exactly in what the khenpo taught. Through such training, the teachings are retained in the students’ minds just as the master has taught them. The students gain confidence and understanding, and naturally acquire the skill to teach the dharma themselves, in the traditional way. The most successful students were those who learned to exactly emulate their masters’ teaching style. Those of high intellect could remember and repeat to themselves most of what the khenpo said. Those of lesser intelligence simply read again and again the two or three pages of the text that the khenpo had covered.
6) After the second homework session the monks had lunch.897
7) The main assistant teacher898 again summoned the monks with the ‘big gong’ to the main khenpo’s private room.899 This session was called ‘the revision teaching,’900
890 kha rnga 891 chos khrid dang po 892 karma chags med rin po che 893 rgyas bshad 894 sa bcad 895 bsdus don / bsdus bshad 896 rang sbyong gnyis pa 897 gung thigs 898 skyor dpon chen po 899 mkhan po’i gzim khang 900 skyar bshad / yang bshad
since the main khenpo would repeat what he himself had taught during the morning session. This was the third time the main khenpo taught the text.
8) After a short break, the main khenpo and the assistant teacher together taught the text once more. The assistant teacher would sit together with the main khenpo in front of the students and repeat in sections, verbatim,901 what the khenpo was teaching. Thus, the main khenpo had taught the same section of the text four times. Through repeating the teachings of the khenpo in front of all students, the assistant teacher was providing another perfect example of how to teach the Bodhisattva-caryāvatāra in the future, by emulating exactly the words and style of the main khenpo. This gave the assistant teachers, who were later to become khenpos, and the students great confidence, 902 both in the teachings and in their future ability to teach.903
9) After a short break, the disciplinarian called the monks to the temple hall with the ‘small gong’. At this time the assistant teacher by himself would explain the teachings again. When the weather was good the assistant teacher would teach in the garden; otherwise the teachings were held in the assistant teacher’s teaching hall.904 A good assistant teacher could repeat the teachings of the main khenpo while a lesser assistant teacher could only give a brief summary.
At the beginning of this session the assistant teacher would appoint one student to repeat verbatim what he taught, section by section. Every day another student would be appointed by rotation. Thus, all students learned how to repeat the teachings publicly. Toward the end of this teaching session, the students were allowed to ask questions.
10) The disciplinarian would alert the monks with the ‘small gong’ to return to their rooms for their third homework session.905
11) The monks were summoned to the main temple hall to recite a short liturgy for the protectors.906
12) Dinner.
13) After dinner, at around 21:00, the monks gathered for a question and answer session with the main khenpo in his private room. If the topic of the day was very difficult, this session could last until late at night, even up to midnight. For old and experienced students this session was optional.
14) Finally, the disciplinarian would alert the monks with the ‘small gong’ to return to their individual rooms for their fourth homework session.907 The diligent ones would
901 de’i rjes mthun / rjes bzlos 902 nges shes skye ba / nges cha 903 kha sbyang ba / byang cha 904 skyor dpon chos ra 905 rang sbyong gsum pa 906 gsol kha nyung nyung
study until late at night by the light of a butter lamp and would practice. The lazy ones would go to sleep.
Following this daily schedule, over the course of five years ‘the thirteen great textbooks of Indian origin’ and additional secondary textbooks and commentaries were taught in great detail. Three years after joining the shedra, I became assistant teacher908 and continued in this post for six years. From our original group of twenty-five, only three become assistant teachers during their first five years.
When I became an assistant teacher I was completely overwhelmed by the task. I felt I had no skill at all to teach the dharma in a genuine way. Suddenly my life became difficult and I began to realize that to gain true understanding of the dharma is not at all easy. Merely having textual knowlegde of the dharma does not automatically lead to true insight. To gain genuine knowledge, experience and realization of what the thirteen great textbooks are actually teaching requires considerable blessing909 and merit.910 In order to acquire blessing one must supplicate one’s root guru with great devotion. In order to acquire merit and purify one’s negative deeds, one must practice the seven sections911 as taught in the Bodhisattva-caryāvatāra. Recognizing this, I began to put great effort into my study, contemplation and practice, and slowly some understanding arose in my mind.
In our shedra after five years of intensive studies, only a few students qualified as assistant teachers. The best of those advanced to become khenpos. Minor assistant teachers must have studied for at least three years; greater assistant teachers for at least five years. Our shedra had no fixed rule for the number of years required to become a khenpo. This depended utterly on the individual’s knowledge. Khenpos at our shedra did not get written certificates912 as is the custom nowadays. The main khenpo did not publicly acknowledge someone’s promotion from ‘assistant teacher’ to ‘khenpo’ by an enthronement ceremony.913
In general, khenpos in East Tibet were not supposed to go around proselytizing the dharma to everybody they encountered. A khenpo in East Tibet would only teach the dharma when invited to teach, either at his own monastery or at another monastery. It was not customary, as it is nowadays in India and Nepal, for khenpos to search for sponsors and set themselves up as the head of their own monasteries. In the Kagyü school in particular, building monasteries is considered a task for lineage-holders914
907 rang sbyong bzhi 908 skyor dpon 909 byin rbabs 910 bsod nams 911 yan lag bdun pa 912 lag khyer 913 khri ’don 914 bstan pa’i bdag po / bstan ’dzin skyes bu
like tulkus and rinpoches, and not for khenpos. Khenpos are supposed to serve under tulkus and rinpoches.915
The reason to study in a shedra is twofold, to tame one’s own mind and to learn how to teach the genuine dharma to others. Only when a person has tamed his or her own mind will his dharma teaching truly benefit others. It was neither the aim nor was it within the capacity of every shedra student to become a khenpo. Many khenpos remained as ordinary monks at their monasteries or spent the rest of their lives in retreat. Study, contemplation and meditation should not finish simply because someone has spent a few years at a shedra. A good khenpo keeps studying and practicing throughout his entire life.
I studied the Bodhisattva-caryāvatāra in the following way. From Garu Khenpo Jampal I received teachings on the Bodhisattva-caryāvatāra twice, once based on Khenpo Kunpal’s commentary and once on Khenpo Zhenga’s annotation commentary.916
In general, there are two styles of teaching the Bodhisattva-caryāvatāra: ‘the scholastic explanation style’917 and ‘the practice instruction style’.918 Paltrül Rinpoche’s teachings on the Bodhisattva-caryāvatāra as recorded by Thubten Chökyi Drakpa919 follow ‘the scholastic explanation style’, while Khenpo Kunpal’s commentary ‘Drops
915 In the Sakya school on the other hand, some great khenpos such as Lunding Khen
Rinpoche, are considered to be lineage-holders. 916 Khenpo Zhenga taught the entire ‘thirteen great textbooks of Indian origin’ to Situ Pema Wangchuk Gyalpo [situ padma dbang phyug rgyal po] from Palpung [dpal spungs]. Situ Pema Wangchuk Gyalpo was told by his teacher, Khenpo Trashi Özer [mkhan po bkra shis ’od zer], to become a vinaya lineage-holder [so thar sdom rgyun ’dzin mkhan] for the Karma Kagyü school and to study the ‘thirteen great textbooks of Indian origin’ [gzhung chen bcu gsum] under Khenpo Zhenga. Based on this command, Situ Pema Wangchuk Gyalpo invited Khenpo Zhenga to found a shedra at Palpung Monastery. It was also Situ Pema Wangchuk Gyalpo who requested Khenpo Zhenga to write an annotation commentary to the entire ‘thirteen great textbooks of Indian origin’.
917 ‘The scholastic explanation style’ [bshad khrid / bshad pa’i lugs] of commenting on a treatise [bstan bcos] requires including different view points, interpretations and discussions on important passages of the text. The teacher or author must further back up whatever he explains or states with quotations from the scriptures.
918 ‘The practice instruction style’ [gdams khrid / gdams khrid lugs / gdams ngag gi khrid lugs] of commenting on a treatise requires a straightforward explanation that inspires certainty about the practical application of the text and that dispels all doubts in the student’s mind. For this purpose, scholastic elaborations and discussions are a distraction.
919 Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], born in the 19th century, also known as Minyag Kunzang Sönam [mi nyag kun bzang bsod nams], was a direct student of Paltrül Rinpoche and wrote three commentaries on the Bodhisattva-caryāvatāra. See mi nyag kun bzang ’grel chen, mi nyag kun bzang sher ’grel 1 and mi nyag kun bzang sher ’grel 2. An English translation of mi nyag kun bzang sher ’grel 1 was completed by the Padmakara Translation Group, see Two Buddhist Commentaries.
of Nectar’ preserves Paltrül Rinpoche’s teachings in ‘the practice instruction style’. Khenpo Kunpal’s commentary on the ninth chapter of the Bodhisattva-caryāvatāra is based on Mipham Rinpoche’s Norbu Keketa, which he wrote according to the teachings of Paltrül Rinpoche.920 The study and practice of the Bodhisattvacaryāvatāra became so popular in all shedras of East Tibet due to Paltrül Rinpoche’s influence. This text can truly transform the mind of a sincere practitioner.
In our shedra, students would study Khenpo Kunpal’s commentary on the Bodhisattva-caryāvatāra at the beginning of their first year. When there was not enough time to complete this commentary, the main khenpo would give beginning students teachings on the Bodhisattva-caryāvatāra root text. Khenpo Zhenga’s annotation commentary would be studied later, according to the teaching sequence of ‘the thirteen great textbooks of Indian origin’.
Teaching Khenpo Kunpal’s commentary took between four to six months, with the khenpo covering five to six folios per day. To explain Khenpo Zhenga’s annotation commentary to the Bodhisattva-caryāvatāra took two to three months, depending on how much detail the main khenpo went into. In our shedra only these two commentaries on the Bodhisattva-caryāvatāra were taught, but the khenpo and the assistant teachers sometimes quoted from other commentaries during the teaching sessions. In our homework sessions, we students could compare different commentaries from other schools to gain a more profound understanding of the text.
When I studied Khenpo Kunpal’s commentary, the main khenpo explained the text very carefully, covering four to five Tibetan folios a day. In general, all treatises and commentaries at our shedra were studied according to the same text-studyprogram.921 Depending on the nature of the text, the khenpo would cover between two to five folios per day.
The study and practice of Buddhist treatises requires a strong commitment on the student’s part. If you wish to be a successful scholar, you must stay at a Buddhist shedra for at least a few years, engaged only in study and practice. Such continuous effort is necessary for the dharma to transform your mind.
The Bodhisattva-caryāvatāra is a perfect teaching manual for beginners in Buddhist study and practice because it covers all the main key points of view,922 meditation923 and conduct.924 The text explains the noble motivation of bodhicitta and its application in the six transcendental perfections.
920 Ju Mipham Jamyang Namgyal [‘ju mi pham ’jam dbyangs rnam rgyal] (1846-1912) received teachings from Paltrül Rinpoche on the chapter concerning transcendental knowledge and shortly thereafter, in 1878, wrote a commentary to this chapter. See nor bu ke ta ka.
921 dpe cha khrid stangs 922 lta ba 923 sgom pa 924 spyod pa
My advice for beginning students is to first learn the root text by heart, while studying either Khenpo Kunpal’s commentary or the root text itself with a qualified khenpo. Since words and meaning are inseparably interwoven, a thorough knowledge of the words greatly facilitates understanding the meaning of the text. Your teacher will point out the main key verses and you must, at a minimum, learn these by heart and keep them in your mind.
Interview with Khenpo Pema Sherab
I was born in 1936 into a poor family in East Tibet, in the Jonda district of Derge.925 I received my first education at the age of eight from my uncle. Later, I went on pilgrimage and continued my studies in Lhasa. In 1955 I was able to receive the precepts of an ordained monk926 from Zhechen Kongtrül Rinpoche. While still in Lhasa, I met Dilgo Khyentse Rinpoche, received many teachings from him and became his servant.
In 1959 I fled from Tibet to India and began my studies in Buddhist philosophy at Barza, at the Bhutanese-Indian border. My main teacher at that time was the Kagyü Khenpo Khedrup.927 Sometime the famous Sakya Khenpo Triso Rinchen928 came and taught for a few months. For one year Sakya Khenpo Sangye Tendzin929 also taught. Later, I was able to study intensively with Khenpo Tsöndrü.930
The first teachings I received on the Bodhisattva-caryāvatāra were given by Khenpo Triso Rinchen and were based on Khenpo Zhenga’s annotation commentary. From Khenpo Sangye Tendzin I received another commentary on the Bodhisattvacaryāvatāra, also based on Khenpo Zhenga’s annotation commentary. From Dilgo Khyentse Rinpoche,931 in 1967, I received a reading transmission interspersed with commentary932 on Khenpo Kunpal’s commentary.
Khenpo Zhenga wrote an ’annotation commentary’933 on each of the ‘thirteen great textbooks’934 of Indian origin, including the Bodhisattva-caryāvatāra. One reason that Khenpo Zhenga’s annotation commentaries are so widely used is that his lineage of
925 Sde dge ’jo mda’ rdzong 926 dge tshul sdom pa 927 Kagyü Khenpo Rinchen [bka’ brgyud mkhan po rin chen] should not be confused with
Sakya Khenpo Triso Rinchen [mkhan po khri so rin chen]. 928 mkhan po khri so rin chen 929 sa skya mkhan po sangs rgyas bstan ’dzin 930 mkhan po brtson ’grus 931 Khenpo Pema Sherab received many teachings on the tantras from Dilgo Khyentse
Rinpoche, Düjom Rinpoche, Penor Rinpoche and Taklung Tsetrül Rinpoche. In 1968, Penor Rinpoche invited Khenpo Pema Sherab to teach at Namdöl Ling Monastery in Mysore. The Ngagyur Nyingma Institute, the shedra of Namdöl Ling Monastary, was established in 1978. Khenpo Pema Sherab, after the death of Khenpo Tsöndrü, headed the institute for many years.
932 khrid lung 933 mchan ’grel 934 gzhung chen bcu gsum
explanation goes back to Paltrül Rinpoche. Paltrül Rinpoche’s lineage carries a lot of blessing935 and powerful aspirations.936
Khenpo Zhenga himself was not biased by any sectarianism,937 basing his annotation commentaries for the most part on ‘Indian commentaries’.938 The Indian texts are considered to be without error and are prior to any of the sectarianism of the Tibetan schools. This is another reason why the Nyingma, Sakya and Kagyü schools all accept Khenpo Zhenga’s annotation commentaries.939
The great benefit and blessing of a text is based on the author’s bodhicitta motivation, meditation practice and vast aspiration. Śāntideva practiced bodhicitta and the bodhisattva path throughout his entire lifetime. He wrote the Bodhisattva-caryāvatāra primarily as his personal meditation manual. Only after he had practiced intensively and had achieved such a high degree of realization that he could show great signs of accomplishment did he teach it to fellow scholars at Nālandā university. The words of the Bodhisattva-caryāvatāra are beautiful and not difficult to understand. But to actually apply this text to oneself is not at all easy. The Bodhisattva-caryāvatāra is entirely a text to be practiced.
A beginner who has gained a certain degree of understanding of the Bodhisattvacaryāvatāra has truly experienced a taste of the authentic teachings of the Buddha. This text is a perfect preparation for further study and practice in Mahāyāna and Vajrayāna.
935 byin rlabs 936 smon lam 937 ris med 938 rgya ’grel 939 Khenpo Zhenga’s annotation commentary was studied at the shedra [bshad grva] of
Palpung [dpal spungs], a monastery of the the Kagyü-school, as well as at the college of Dzongsar [rdzong gsar], a monastery of the Sakya-school.
Interview with Khenpo Namdröl
My teacher Khenpo Tsöndrü940 studied at Dzogchen Monastery in East Tibet when the fifth Dzogchen Rinpoche, Thubten Chökyi Dorje,941 was still alive. At that time, Dzogchen Monastery was renowned for its exquisite teachers of Buddhist philosophy. Khenpo Tsöndrü planned to study Dzogchen practice with the fifth Dzogchen Rinpoche and to receive additional teachings from khenpos on the ‘thirteen great textbooks of Indian origin’942 at Śrī Siṃha Shedra of Dzogchen Monastery. But Thubten Chökyi Dorje passed away only one year after Khenpo Tsöndrü arrived. Thus, he had no opportunity to receive Dzogchen teachings from this great master.
Though there were many great teachers and tulkus at Dzogchen Monastery, he decided to request Dzogchen teachings from Zhechen Kontrül Rinpoche. From this master he received several Dzogchen initiations including the Nyingthig Yazhi,943 the Longchen Nyingthig944 and so forth, together with extensive teachings on instruction manuals of the Great Perfection945 like The Instructions of the Wisdom Master946 and others.
He pursued his philosophical studies at Śrī Siṃha Shedra. Khenpo Tsöndrü told me that when he was studying at the shedra all the great khenpos who were teaching, as well as those who had taught there, possessed higher perception.947 They were both great scholars and yogins. Most of the khenpos at Śrī Siṃha Shedra taught for four or five years and then went into retreat in the surrounding mountains.
Khenpo Tsöndrü further said that among all the shedras in East Tibet in his time, he considered the Śrī Siṃha Shedra to be the best. Khenpo Tsöndrü reported that due to the abundance of many great yogin-scholars, students at Śrī Siṃha Shedra were not
940 Khenpo Tsöndrü [mkhan po brtson ’grus] was born in Gokok [mgo log], in North East Tibet. His father had been a monk at Sera Monastery in Central Tibet and his family were followers of the Gelukpa school. Khenpo Tsöndrü began his education at the age of seven. Due to practicing Karma Chagme’s Mañjuśrī sādhana [’jam dpal smra seng] he became an expert in spelling, grammar and poetry, without having studied extensively.
941 The fifth Dzogchen Rinpoche was famous for his supernatural knowledge [mngon shes]. He identified, among many other incarnations, the incarnation of the present Pema Norbu Rinpoche and the present Dodrup Chen Rinpoche.
942 gzhung chen bcu gsum 943 snying thig ya bzhi 944 klong chen snying thig 945 rdzogs chen khrid yid 946 khrid ye shes bla ma 947 mngon shes
overly impressed even with someone like Mipham Rinpoche, one of the greatest scholars and writers of the time.948 Mipham was ‘only’ an ‘ordained monk’949 not a ‘fully ordained monk’.950 Therefore, he was not allowed to teach as the main khenpo951 at Śrī Siṃha Shedra.
Khenpo Tsöndrü said that the Bodhisattva-caryāvatāra was taught at Śrī Siṃha Shedra exclusively based on Khenpo Zhenga’s annotation commentary, just as were all the other textbooks of Indian origin. Khenpo Kunpal’s commentary was only taught outside the Śrī Siṃha teaching hall, when interested students requested it from their personal khenpo-teachers. Khenpo Tsöndrü had the chance to study with two direct students of Khenpo Zhenga: Khenpo Ngawang Norbu and Khenpo Pema Tsewang.952 Khenpo Tsöndrü studied most of Khenpo Zhenga’s annotation commentaries of the ‘thirteen great textbooks of Indian origin’953 at Śrī Siṃha Shedra under Khenpo Ngawang Norbu. From Khenpo Pema Tsewang he received teachings
948 While Mipham Rinpoche was staying at Dzogchen Monastery, Paltrül Rinpoche’s main Dzogchen lineage-holder, Khenpo Lungtog Tenpe Nyima [mkhan po lung rtogs bstan pa’i nyi ma] had sent his main student, Khenpo Ngachung [mkhan po ngag chung / mkhan po ngag dbang dpal bzang], to Dzogchen Monastery to study with Mipham Rinpoche. When Khenpo Ngakchung, also called Khenpo Ngaga [ngag dga], arrived at Dzogchen Monastery, Mipham Rinpoche had just finished composing his famous ‘Gateway to Knowledge’ [mkhas ’jug] and he blessed him with this text. Though Mipham Rinpoche did not give the entire reading transmission of the text to Khenpo Ngakchung, he authorized him to teach it in the future. Khenpo Ngakchung only stayed a few years at Dzogchen Monastery. Later, he went to Kathok Monastery [kaḥ thog dgon pa], where he served as a khenpo at the shedra. When Khenpo Tsöndrü arrived at Dzogchen Monastery, Khenpo Ngakchung had already left for Kathok Monastery. Khenpo Tsöndrü reported that at that time Khenpo Ngakchung was reputed to be an incarnation of the great Dzogchen master Longchen Rabjam [klong chen rab ’jams]. Since he wore a black lower robe [sham thabs], the monks gave him the nick-name ‘Black Skirt’ [sham nag ma]. The fifth Dzogchen Rinpoche, Thubten Chökyi Dorje, told Khenpo Ngakchung that he would give him the throne of the ‘main teaching khenpo’ [las thog mkhan po] at Śrī Siṃha Shedra if he remained at Dzogchen Monastery. Normally, this high position was never given to scholars who had received the main part of their education outside of the Śrī Siṃha Shedra. Although Khenpo Ngakchung wanted to stay at Śrī Siṃha, he received clear indications in this dreams and meditation experiences that he should go to Kathok. In addition, Kathok Situ Rinpoche sent many letters inviting Khenpo Ngakchung to teach at Kathok.
949 dge tshul 950 dge slong 951 las thog mkhen po 952 This Khenpo Pema Tsewang [mkhan po pad ma tshe dbang] or Khenpo Pentse [mkhan po
pad tshe] is not the same as Khenpo Chöga’s teacher, who came originally from Phugkhung Monastery ‘Dechen Chökhor Lhünpo’ [phug khungs bde chen chos ’khor lhun po], a sub-monastery [dgon lag] of Zhechen Monastery.
953 gzhung chen bcu gsum
on the annotation commentary to the Abhisamayālaṃkāra,954 including Paltrül Rinpoche’s commentary on the Abhisamayālaṃkāra.
From Dzogchen Khenpo Chime955 he received teachings on Mipham Rinpoche’s commentary on the ninth chapter of the Bodhisattva-caryāvatāra, called Norbu Ketaka. This master also gave Khenpo Tsöndrü a commentary on Mipham Rinpoche’s extensive explanation of the Seven Line Supplication.956
From Dzogchen Khenpo Abu Lhagong957 he received many teachings on tantra, among these a commentary on Mipham Rinpoche’s explanation of ‘the eight great sādhana teachings’ of the Nyingma school.958 In total, Khenpo Tsöndrü studied for six years at Dzogchen Monastery, during which time he was able to receive teachings on all the ‘thirteen great textbooks of Indian origin’.
After his time at Dzogchen Monastery, Khenpo Tsöndrü went on pilgrimage to Central Tibet together with his mother. He joined Sera Monastery and studied there until Chinese oppression forced him to leave Tibet. While at Sera Monastery he met with his root guru Zhechen Kongtrül Rinpoche and also with Dilgo Khyentse Rinpoche in Lhasa. Zhechen Kongtrül Rinpoche told Khenpo Khenpo Tsöndrü to rely on Dilgo Khyentse Rinpoche in the future.
On arriving in India, Khenpo Tsöndrü first stayed at Barza, at the Bhutanese-Indian border. Invited by Dzongnang Rinpoche and Kuchen Rinpoche, he taught for six years at Mindröl Ling Monastery in Dehra Dun, India. Next he taught for two years at the Institute for Higher Tibetan Studies in Sarnath, Varanasi, India. Then he taught for five years at the Sikkimese government shedra in Dabrali, Sikkim. That is where I was able to study with this master.
954 mngon rtogs rgyan 955 rdzogs chen mkhan po ’chi med 956 tshig bdun gsol ’debs rnam bshad 957 Dzogchen Khenpo Abu Lhagong [rdzogs chen mkhan po a bu lha sgang] was a
contemporary of Khenpo Zhenga and a great scholar and realized yogin. During the latter part of his life, at the time Khenpo Tsöndrü met him, Abu Lhagong was staying in a cave in the hills above Dzogchen Monastery. Khenpo Tsöndrü reported that due to Abu Lhagong’s accomplishment of the Tummo [gtum mo] practice, no snow ever settled on the ground around his retreat place [ri khrod]. Furthermore, Khenpo Tsöndrü told Khenpo Namdöl that Abu Lhagong’s body never cast a shadow. Khenpo Tsöndrü observed that Abu Lhagong had about forty water offering bowls on the shrine in this retreat place. Every morning Abhu Lhagong himself would pour offering water into the bowls. Even during the intense winter cold of East Tibet, the water in these bowls never froze. Moreover, Khenpo Tsöndrü observed many miraculous signs during Abu Lhagong’s cremation. He said that wherever the wind blew the smoke of the funeral pyre, relics would drizzle from the smoke.
958 bka’ brgyad rnam bshad
I myself was born in 1954959 in Samar960 in Derge, East Tibet. My family lineage is called Ngugu961 and traces itself back to the family lineage of minister Gar,962 one of King Songtsen Gampo’s (618-641) ministers. In 1959 I fled Tibet together with Penor Rinpoche and arrived in Mysore, in South India in 1961. At the age of thirteen I become a monk in Penor Rinpoche’s monastery, Namdröl Ling, in Mysore. Penor Rinpoche himself taught me reading and writing. When I was sixteen I was able to receive teachings from Nyoshul Khen Rinpoche963 on the Viśeṣa-stava964 and on ‘The Practice of the Sons of the Victor’.965 Around that time I received a commentary on the root text of the Bodhisattva-caryāvatāra from Sakya Khenpo Kedrup,966 who stayed for three years in Namdröl Ling.
I had planned to study with Kunu Lama Tendzin Gyamtsho967 who was about to teach the Bodhisattva-caryāvatāra in Pokhara, Nepal. But when I arrived in Pokhara, the teachings were almost over and Kunu Lama told me that he would not be able to teach me in the future either. Six months later he passed away. I went to Darjeeling and received from Khenpo Palden Sherab968 a commentary on Nāgārjuna’s ’Six textbooks of Madhyamaka Reasoning’.969
Then, I went to Dabrali in Sikkim970 and studied at the Sikkimese government shedra for four years with Khenpo Tsöndrü. The shedra had been started seven years earlier. Kagyü Khenpo Rinchen971 had served for two years as the shedra’s first khenpo. The
959 rta lo 960 sa mar 961 rngu dgu 962 blon po gar gyi brgyud pa 963 smyo shul mkhan rin po che 964 khyad par du ’phags pa’i bstod pa 965 rgyal sras lag len 966 Sakya Khenpo Khedrup [sa skya mkhan po mkhas grub] was a direct student of Öntö
Khyenrab Chökyi Özer [dbon stod mkhyen rab chos kyi ’od zer], who in turn was a direct student of Khenpo Zhenga. I also received from Khenpo Khedrup teachings on the Abhidharma-koṣa [mngon pa mdzod], the Madhyamakālaṃkāra [dbu ma rgyan] and the Madhyamakāvatāra [dbu ma ’jug pa].
967 ku nu bla ma bstan ’dzin rgya mtsho 968 mkhan po dpal ldan shes rab 969 The ’Six textbooks of Madhyamaka Reasoning’ [dbu ma rigs tshogs drug] are: 1) Prajñā
nāma-mūla-madhyamaka-kārikā [dbu ma rtsa ba’i tshig le’ur byas pa shes rab], 2) Vigrahavyāvartanī-kārikā-nāma [rtsod pa bzlog pa’i tshig le’ur byas pa], 3) Śūnyatāsaptati-kārikā-nāma [stong pa nyid bdun cu pa’i tshig le’ur byas pa], 4) Yuktiṣaṣṭikā-kārikā-nāma [rigs pa drug cu pa’i tshig le’ur byas pa], 5) Vaidalya-sūtra-nāma [zhib mo rnam par ’thag pa zhes bya ba’i mdo], and 6) Rāja-parikathā-ratnāvali [rgyal po la gtam bya ba rin po che’i phreng ba].
970 ’bras ljong 971 Kagyü Khenpo Rinchen [bka’ brgyud mkhan po rin chen] should not be confused with Sakya Khenpo Triso Rinchen [mkhan po khri so rin chen].
second khenpo was Khenpo Dazer972 who served for four years. Khenpo Tsöndrü was the third khenpo and served for five years. During his second year of teaching I arrived at the shedra.
The first teaching I received from Khenpo Tsöndrü was on Prajñāpāramitā.973 He taught on Asaðga’s Abhisamayālaṃkāra974 for more than one year and then continued with teachings on the Bodhisattva-caryāvatāra for almost another year. He began by teaching very extensively on Khenpo Zhenga’s annotation commentary to the Bodhisattva-caryāvatāra. Then he gave a reading transmission interspersed with commentary975 on Khenpo Kunpal’s commentary to the Bodhisattva-caryāvatāra. Next, he taught on Paltrül Rinpoche’s Sequence of Meditation on the Bodhisattvacaryāvatāra.976 Finally, he taught Mipham Rinpoche’s commentary on the ninth chapter of the Bodhisattva-caryāvatāra, the Norbu Ketaka.977 When I studied with Khenpo Tsöndrü in Sikkim we were about fifty students at the shedra.
In 1978 Penor Rinpoche built a shedra at Namdröl Ling Monastery and he invited Khenpo Tsöndrü to serve as the first khenpo. In one year Khenpo Tsöndrü taught the Bodhisattva-caryāvatāra based on Khenpo Zhenga’s annotation commentary, ‘Khenpo Yönga’s commentary on the three sets of vows’978 and other texts. At that time we were only thirteen students at the shedra. I was appointed to serve as assistant teacher.979 After Khenpo Tsöndrü had taught for one year at the new shedra, he passed away.
During the shedra’s second year Khenpo Pema Sherab and I taught the students. In the third year, Sakya Khenpo Triso Rinchen taught for six months. He taught Abhidharma-koṣa980 twice, based on Khenpo Zhenga’s annotation commentary, to about forty students. In the fourth year Khenpo Rinchen taught for three months on Asaðga’s Abhisamayālaṃkāra981 based on Khenpo Zhenga’s annotation commentary. In the fifth year Khenpo Rinchen taught Candrakīrti’s982 own
972 mkhan po zla zer 973 sher phyin 974 mngon rtogs rgyan 975 khrid lung 976 spyod ’jug sgom rim 977 Ju Mipham Jamyang Namgyal [‘ju mi pham ’jam dbyangs rnam rgyal] received teachings
from Paltrül Rinpoche on the chapter concerning transcendental knowledge and shortly thereafter, in 1878, wrote his famous commentary to this chapter. 978 sdom gsum rig pa ’dzin pa’i ’jug ngo
979 skyor dpon 980 Khenpo Rinchen studied with Drayab Lodro [brag g.yab blo gros] at the shedra at Dzongsar Monastery in East Tibet, which follows Khenpo Zhenga’s tradition. In total, I received teachings on the Abhidharma-koṣa [chos mngon pa mdzod] from Khenpo Rinchen three times.
981 mngon rtogs rgyan 982 zla ba grags pa
commentary on the Madhyamakāvatāra.983 I was not able to receive this teaching from Khenpo Rinchen as I was accompanying Penor Rinpoche on his first return to Tibet.
Concerning the study of the Bodhisattva-caryāvatāra Khenpo Tsöndrü told me that though the meaning of the text is not difficult to understand, applying the teachings to one’s mind is far more difficult. The purpose of the dharma is to transform the mind, to free us from our attachment to worldly concerns. Among all treatises and texts, Śāntideva’s Bodhisattva-caryāvatāra and Paltrül Rinpoche’s Words of my Perfect Teacher984 are the most powerful texts that serve this purpose. If a qualified teacher carefully explains these two texts, a diligent student can definitely transform his or her mind and become free from worldly concerns. If even these two texts cause no transformation in a person’s mind, that person definitely lacks the potential to become a genuine practitioner. Someone who cannot be benefited by the dharma is called ‘a jaded or callous practitioner’.985 Despite receiving the genuine dharma, he remains untouched by it, as a stone in water only gets wet on the outside but stays dry within.
While the Bodhisattva-caryāvatāra is designed to transform a practitioner’s mind from the very outset, the other major Indian texts do not have this immediate practical applicability. The Abhisamayālaṃkāra986 for instance teaches extensively on the ten bodhisattva levels and five paths. How can people who have not even reached the first bodhisattva level apply these teachings to their minds? Even a complete beginner, on the other hand, can immediately make use of the teachings of the Bodhisattvacaryāvatāra. The Bodhisattva-caryāvatāra shows the methods, contemplations and meditations for transforming our minds, tells us how to free ourselves from worldly concerns, and thus how to become genuine practitioners. Khenpo Tsöndrü said that for these reasons the Bodhisattva-caryāvatāra must be taught and studied extensively.
I myself can only agree with my teacher Khenpo Tsöndrü. I truly believe that among all the Indian treatises the Bodhisattva-caryāvatāra is the most beneficial to any sincere practitioner. The Buddhist teachings are vast and profound. There are countless sūtras, treatises, tantras and instruction manuals. For a beginner, who really aspires to become a genuine dharma practitioner, in my opinion no book is more suitable than the Bodhisattva-caryāvatāra. This text is a perfect gateway to the dharma. This text is a perfect guide and companion thoughout a practitioner’s entire life. The way Śāntideva presents the dharma directly strikes one’s heart. This is his special feature. He talks straight to your heart. The teachings of the Bodhisattva-caryāvatāra are common sense. Whoever receives or reads these teachings will agree and will think, “This is really true.” Since this manner of presenting the dharma is so clear and easy to understand, it transforms one’s mind if applied in daily life.
983 dbu ma ’jug pa rang ’grel 984 kun bzang bla ma’i zhal lung 985 chos dred 986 mngon rtogs rgyan
Remarks About the Transliteration
The Tibetan root text of the Bodhisattva-caryāvatāra, spyod ’jug rtsa ba, was established with the help of the Peking Tangyur edition (P), the Derge Tangyur edition (D), and two modern computer generated editions, one printed by Sichuan People’s Publishing House (S) and one printed by Dharma Publishing (Y).987
spyod ’jug rtsa ba (Peking edition): byang chub sems dpa’i spyod pa la ’jug pa, written by Śāntideva, Peking Tangyur No. 5272, Vol. 99, pages 243.1.1262.2.7, folio 1-45a7, mDo ’grel (dbu ma) XXVI, La. This Peking edition of the Kangyur and Tangyur was begun in 1737 under the Qianlong emperor, reprinted and catalogued between 1955 and 1961, and published as The Tibetan Tripitaka. In the footnotes to the transliteration of the Tibetan root text we refer to this edition as text ‘P’.
spyod ’jug rtsa ba (Derge edition): byang chub sems dpa’i spyod pa la ’jug pa, written by Śāntideva, Derge Tangyur, mDo ’grel (dbu ma), La. The printing of the Derge Kangyur was begun under Situ Chökyi Jungne988 and the King of Derge, Tenpa Tsering,989 in 1733. The Derge Tangyur was printed between 1737-1744. In the footnotes to the transliteration of the Tibetan root text we refer to this edition as text ‘D’.
spyod ’jug rtsa ba (si khron mi rigs edition): byang chub sems dpa’i spyod pa la ’jug pa, written by Śāntideva, computer generated print by si khron mi rigs dpe skrun khang, Sichuan People’s Publishing House, Chengdu, P. R. of China, by Zenkar Rinpoche, 1982, pages 1-134. In the footnotes to the transliteration of the Tibetan root text we refer to this edition as text ‘S’
spyod ’jug rtsa ba (ye shes sde edition): byang chub sems dpa’i spyod pa la ’jug pa, written by Śāntideva, computer generated print by Dharma Publishing, Yeshe De, 95 folios. In the footnotes to the transliteration of the Tibetan commentary we refer to this edition as text ‘Y’.
987 The most recently published bka’ bstan dpe bsdur ma edition has not yet been integrated into this edition of the Tibetan root text. See spyod ’jug rtsa ba (bsdur ma edition) (PD), krung go’i bod kyi shes rig zhib ’jug lte gnas kyi bka’ bstan dpe sdur khang gis dpe bsdur zhus, published by krung go’i bod kyi shes rig dpe skrun khang, bstan ’gyur Vol. 61, pages 951-1048, dBu ma, La. This edition contains different readings from four Tangyur editions, namely Derge (D) [sde dge], Peking (P) [pe cin], Narthang (N) [snar thang] and Cone (C) [co ne].
988 si tu chos kyi ’byung gnas (1699-1774). 989 sde dge’i chos rgyal bstan pa tshe ring
We were further able to get hold of four Tibetan editions of Khenpo Kunpal’s texts. Among these four texts, the edition of the Zhechen Monastery, probably printed in the forties or early fifties of the 20th century in East Tibet, is the oldest:
kun dpal ’grel pa (zhe chen edition): byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, written by Khenpo Kunpal, originally printed in Zhechen Monastery, East Tibet, off-set reprint of the Zhechen woodblock print [zhe chen spar ma], 371 folios, published by Lama Ngödrup for Kyabje Dilgo Khyentse Rinpoche. In the footnotes to the transliteration of the Tibetan commentary we refer to this edition as text ‘A’.
We further used a modern reprint of the zhe chen edition, computer generated and published through Sichuan People’s Publishing House, Chengdu, P. R. of China, by Zenkar Rinpoche:
kun dpal ’grel pa (si khron mi rigs edition): byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, written by Khenpo Kunpal, computer generated print by si khron mi rigs dpe skrun khang, 1982, pages 137-817. In the footnotes to the transliteration of the Tibetan commentary we refer to this edition as text ‘B’.
This edition must be treated with caution by any user. The editors have added titles in bold typeface to the sub-sections of the text. If one is not familiar with the original zhe chen edition, it is difficult to distinguish which titles were written by Khenpo Kunpal and which were added by the editors.
Tarthang Tulku published in the late nineties of the 20th century a computer generated reprint of the zhe chen edition:
kun dpal ’grel pa (ye shes sde edition): byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, written by Khenpo Kunpal, computer generated print by Dharma Publishing, Yeshe De, 512 folios. In the footnotes to the transliteration of the Tibetan commentary we refer to this edition as text ‘C’.
We based our transliteration of the Tibetan text mainly on the zhe chen edition of Khenpo Kunpal’s commentary and have given variations in spelling and words in the footnotes, consulting the other two editions, following Wylie’s transliteration system.
The fourth text, printed by Sangye Tendzin, 1963, in Nepal, proved not to be of any help for the transliteration of the zhe chen edition. This text seems to be a complete rephrasing of Khenpo Kunpal’s text. A careful comparison has shown that almost every sentence has been rewritten. Sangye Tendzin himself studied in Zhechen Monastery as a young man. If he had gotten hold of an entirely different version of Khenpo Kunpal’s commentary, we can presume that he would have stated so in his colophon. It is more likely that he himself rewrote the commentary, which accounts for the fact that present day khenpos do not consider this edition as being reliable. Still, Sangye Tendzin’s edition is helpful to translators since it often gives different readings and interpretations of the text:
kun dpal ’grel pa (sangs rgyas bstan ’dzin edition): byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, written by Khenpo Kunpal, woodblock print by sangs rgyas bstan ‘dzin, in 1963 (16th rab byung chu mo yos kyi lo), Nepal, 345 folios. In the footnotes to the transliteration of the Tibetan commentary we refer to this edition as text ‘T’.
Śāntideva’s Bodhisattva-caryāvatāra
[0] / rgya-gar-skad-du / bodhi-satva-tsarya-a-ba-ta-ra990 / bod-skad-du / byang-chub-sems-dpa’i-spyod-pa-la-’jug-pa /
sangs-rgyas dang byang-chub-sems-dpa’ thams-cad la phyag-’tshal-lo //
[1] bde-gshegs chos-kyi-sku mnga’ sras bcas dang // phyag-’os kun la’ang gus-par991 phyag-’tshal-te // bde-gshegs-sras kyi sdom la ‘jug-pa ni // lung-bzhin mdor-bsdus-nas ni brjod-par-bya //
[2] sngon-chad ma-byung-ba yang ’dir brjod-med // sdeb-sbyor mkhas-pa’ang bdag-la-yod-min-te // de-phyir gzhan-don bsam-pa’ang bdag-la-med992 // rang-gi-yid la bsgom phyir ngas ’di brtsams //
[3] dge-ba bsgom phyir bdag-gi dad-pa’i shugs // ‘di-dag-gis kyang re-zhig ‘phel-’gyur la // bdag dang skal-ba mnyam-pa gzhan-gyis kyang // ci-ste ’di-dag mthong-na don-yod-’gyur //
[4] dal-’byor ’di-ni rnyed-par shin-du dka’ // skyes-bu’i don-sgrub thob-par-gyur-pa la // gal-te ’di la phan-pa ma bsgrubs na // phyis ’di yang-dag ‘byor-par ga-la-’gyur //
[5] ji-ltar mtshan-mo mun-nag sprin-rum-na // glog-’gyu skad-cig rab-snang993 ston-pa ltar // de-bzhin sangs-rgyas mthu-yis brgya-lam-na // ‘jig-rten bsod-nams blo-gros thang-’ga’ ‘byung //
[6] de-ltas dge-ba nyam-chung nyid994 la rtag995 / sdig-pa stobs-chen shin-tu mi-bzad-pa // de-ni rdzogs-pa’i-byang-chub-sems min-pa // dge gzhan gang-gis zil-gyis-gnon-par-’gyur //
990 D, Y: tsarya a ba tā ra; P: tsaryā (tsargyā) ba tā ra 991 P: gus pas 992 D, P: bsam pa bdag la med 993 D: bar snang 994 Y: nyams chung nyid 995 P: brtag
[0] In the Indian language: Bodhisatva-caryāvatāra996
In the Tibetan language: byang-chub-sems-dpa’i-spyod-pa-la-’jug-pa (Entering the Conduct of the Bodhisattvas)
Homage to all buddhas and bodhisattvas!
[1] To the sugatas, who are endowed with the dharmakāya, together with their sons, and To all who are worthy of veneration, I respectfully pay homage. That done, In accordance with the scriptures, I will briefly explain Entering into the precepts of the sons of the sugatas.
[2] I can say nothing here that has not already been said before, And I possess no skill in prosody. Hence, I would not even imagine that this might benefit others; I wrote it only to cultivate (bodhicitta) within my own mind.
[3] Through these (compositions) may the power of my faith Increase for awhile so that I may cultivate virtue. Still, if by chance others equal in fortune to myself view these, Some benefit might ensue.
[4] These freedoms and advantages are extremely difficult to obtain. Since I have gained (the opportunity) to accomplish that which is meaningful for a
person, If I do not practice what is beneficial in this (lifetime), How will a perfect opportunity like this come about later?
[5] Just as a flash of lightning amidst cloudbanks in the pitch black darkness of night Reveals, for an instant, brightly illuminated (shapes), In the same way, occasionally, through the might of the Buddha, A meritorious thought arises briefly in (the minds of) worldly people.
[6] Hence, virtue is feeble while at all times The great power of negativity is utterly unbearable. Except for perfect bodhicitta What other virtues could overcome (this negativity)?
996 Note that Tibetans transliterate the Sanskrit ‘bodhisattva’ as ‘bodhisatva’.
Śāntideva’s Bodhisattva-caryāvatāra
[7] bskal-pa du-mar rab-dgongs-mdzad-pa yi // thub-dbang-rnams kyis ’di-nyid phan-par-gzigs // ‘dis-ni997 tshad-med skye-bo’i tshogs rnams kyis // bde-mchog bde-blag-nyid-du thob-par-byed //
[8] srid-pa’i sdug-bsngal brgya-phrag gzhom ’dod-cing // sems-can mi-bde bsal-bar ’dod-pa dang // bde-mang brgya-phrag spyod-par ’dod-pas-kyang // byang-chub sems-nyid rtag-tu btang-mi-bya998 //
[9] byang-chub-sems skyes-gyur-na skad-cig-gis // ‘khor-ba’i btson-rar bsdams-pa’i nyam-thag-rnams // bde-gshegs-rnams-kyi sras zhes brjod-bya-zhing // ‘jig-rten lha-mir bcas-pas999 phyag-byar-’gyur //
[10] gser-’gyur-rtsi-yi-rnam-pa mchog lta-bur1000 // mi-gtsang lus-’di blangs-nas rgyal-ba’i-sku // rin-chen rin-thang1001-med-par sgyur-bas-na1002 // byang-chub-sems zhes-bya-ba rab-brtan-zungs1003 //
[11] ‘gro-ba’i ded-dpon gcig-pu tshad-med blos // legs-par yongs-su-brtags-na rin-che-bas // ‘gro-ba’i gnas dang bral-bar ’dod-pa-rnams // rin-chen byang-chub-sems legs brtan-par-bzung1004 //
[12] dge-ba gzhan-kun chu-shing bzhin-du-ni // ‘bras-bu bskyed-nas zad-par-’gyur-ba nyid // byang-chub-sems kyi ljon-shing rtag-par yang // ‘bras-bu ‘byin-pas mi-zad ‘phel-bar-’gyur //
997 S: ’di ni 998 D, P; Y: gtang mi bya 999 S: bcas pa’i 1000 D, Y: lta bu 1001 D: ring thang 1002 D, P, Y: bsgyur bas na 1003 D , P: zung; S: gzung 1004 D, P: zung; S: gzung
| [7] | The mighty munis, who have contemplated for many aeons, |
|---|---|
| Have seen that this (bodhicitta) is beneficial | |
| Because it causes unfathomable masses of beings | |
| To attain supreme bliss easily. | |
| [8] | Those who wish to overcome the hundreds of sufferings of existence, |
| Those who wish to remove the unhappiness of beings, | |
| And those who wish them to enjoy multitudinous (forms of) bliss | |
| Should never forsake bodhicitta. | |
| [9] | Once this bodhicitta has taken birth, in that (very) instant, |
| (Even) those who were captured in the prison of saṃsāra | |
| Will be called ‘sons of the sugatas’ | |
| And will be revered by (all) the world, including gods and men. | |
| [10] | (Bodhicitta) is just like the supreme kind of alchemical elixir, |
| For it transforms this impure body we have taken | |
| Into the priceless jewel of the Victor’s body. | |
| Therefore, very firmly seize (this elixir) called bodhicitta! | |
| [11] | Since the immeasurable mind of the Sole Guide of Beings |
| (Saw) its great value when he thoroughly examined it, | |
| (All) those who wish to be free from the realms of beings | |
| Should firmly take hold of this precious bodhicitta in an excellent manner. | |
| [12] | All other virtues are like plantain trees; |
| After coming to fruition they (simply) cease to be. | |
| But the tree of bodhicitta constantly | |
| Gives fruit and increases unceasingly. |
Śāntideva’s Bodhisattva-caryāvatāra
[13] sdig-pa shin-tu mi-bzad-byas-na yang // dpa’-la brten-nas ‘jigs-pa chen-po ltar // gang la brten-nas yud-kyis sgrol-’gyur-ba // de la bag-can-rnams-kyis cis-mi-brten //
[14] des-ni1005 dus-mtha’i-me bzhin sdig-chen-rnams // skad-cig-gcig-gis nges-par sreg-par-byed1006 // de yi phan-yon dpag-tu-med-pa dag / byams-mgon blo-dang-ldan-pas nor-bzang1007 bshad //
[15] byang-chub-sems de mdor-bsdus-na1008 // rnam-pa gnyis su shes-bya-ste // byang-chub-smon-pa’i-sems dang ni // byang-chub-’jug-pa nyid yin-no //
[16] ‘gro-bar ’dod dang ‘gro-ba yi // bye-brag ji-ltar shes-pa ltar // de-bzhin mkhas-pas ’di gnyis kyi1009 // bye-brag rim-bzhin shes-par-bya //
[17] byang-chub-smon-pa’i-sems las ni // ‘khor-tshe ‘bras-bu che ’byung-yang // ji-ltar ‘jug-pa’i-sems bzhin-du // bsod-nams rgyun-chags ’byung-ba min //
[18] gang-nas bzung-ste sems-can khams // mtha’-yas rab-tu-sgrol-ba’i phyir1010 // mi-ldog-pa yi sems kyis su // sems de yang-dag blangs-gyur-pa //
1005 S: de ni 1006 P: bsreg par byed 1007 D: nor bzangs 1008 P: mdor bsdu na 1009 P: kyis 1010 P: bsgral ba’i phyir; D, Y: dgrol ba’i phyir;
| [13] | Although I have committed the most unbearable negative deeds, |
|---|---|
| By entrusting myself to (bodhicitta), I shall be instantaneously liberated, | |
| Just as (one will be liberated from) great fear by entrusting oneself to a hero. | |
| Why do the ignorant not devote themselves to this? | |
| [14] | Just like the fire at the end of an aeon, this (bodhicitta) |
| Definitely consumes in one instant (even) great negative deeds. | |
| The wise Maitreyanātha taught | |
| Its unfathomable benefits to Sudhana. | |
| [15] | In brief, this bodhicitta |
| Should be understood to have two aspects: | |
| The mind that aspires to enlightenment, | |
| And (the mind) that enters into (the conduct of) enlightenment. | |
| [16] | Just as one understands the distinction between |
| Aspiring to go and (actually) going, | |
| In the same way the wise ones should understand | |
| The distinction between these two in their progressive order. | |
| [17] | From the bodhicitta of aspiration, |
| Great fruits arise while still circling (in saṃsāra), | |
| And yet, it does not have the unceasing stream of merit | |
| As does the bodhicitta of application. | |
| [18] | From the point of time |
| When one has genuinely adopted this bodhicitta, | |
| In order to free infinite realms of beings | |
| With a resolve from which one does not turn away, |
| 150 | Śāntideva’s Bodhisattva-caryāvatāra | |
|---|---|---|
| [19] | de-nas bzung-ste1011 gnyid-log gam // bag-med-gyur-kyang bsod-nams shugs // rgyun-mi-’chad-par du-ma-zhig / nam-mkha’ mnyam-par rab-tu-’byung // | |
| [20] | ‘di-ni ‘thad-pa dang bcas-par // lag-bzangs-kyis1012 ni zhus-pa las // dman-mos sems-can don-gyi-phyir // de-bzhin-gshegs-pa-nyid-kyis gsungs // | |
| [21] | sems-can-rnams kyi klad-nad tsam // bsal-lo snyam-du bsam-na-yang1013 // phan-’dogs bsam-pa dang ldan-te1014 // bsod-nams dpag-med ldan-gyur-na // | |
| [22] | sems-can re-re’i mi-bde-ba // dpag-tu-med-pa bsal ’dod-cing // re-re’ang yon-tan dpag-med-du // bsgrub-par ’dod-pa smos-ci-dgos // | |
| [23] | pha ’am yang-na ma-yang rung // su-la ’di-’dra’i phan-sems yod // lha dang drang-srong rnams kyang rung // tshangs-pa la-yang ’di-yod-dam // | |
| [24] | sems-can de-dag nyid la sngon // rang-gi don-du1015 ’di-’dra’i sems // rmi-lam-du yang ma rmis-na // gzhan-gyi don-du ga-la skye // | |
| [25] | gzhan-dag rang-gi don-du yang // mi-’byung sems-can don sems gang // sems-kyi-rin-chen khyad-par ’di // snga-na-med-pa’i rmad-cig ‘khrungs // | |
| 1011 D: deng nas bzung ste; P: de nas gzung ste 1012 D, S: lag bzang gis; Y: lag bzang kyis 1013 D, S: bsams na yang 1014 Y: dang ldan pas 1015 P: rang gi don du’ang | ||
| [19] | From that moment on, |
|---|---|
| Even while asleep or inattentive, | |
| An uninterrupted and multifarious force of merit | |
| Arises, equal to the sky. | |
| [20] | This (presence of benefits) together with (four) reasons |
| Is what the Tathāgata himself explained | |
| In (the sūtra) requested by Subāhu | |
| For the benefit of those inclined toward the lesser (paths). | |
| [21] | If a person with a helpful intention |
| Thinks, “I shall merely relieve | |
| The headaches of (a few) beings,” | |
| (And this thought) is (already) endowed with boundless merit, | |
| [22] | Then it is needless to mention that |
| Wishing to dispel the boundless misery of every single being, | |
| And wishing for each of them | |
| To accomplish boundless qualities (also carries boundless merit). | |
| [23] | Do even fathers and mothers |
| Have such a benefiting intention? | |
| Do the gods and sages | |
| Or even Brahma have it? | |
| [24] | If those beings have never before |
| Even dreamed of such an intention | |
| (To attain buddhahood) for their own sake, | |
| How could it ever arise for the sake of others? | |
| [25] | (The fact) that this most (exalted) jewel of the mind, |
| This intention to benefit (all) beings, | |
| Which does not arise in others even for their own sake, | |
| Has (now) taken birth (in my mind) is an unprecedented wonder. |
Śāntideva’s Bodhisattva-caryāvatāra
[26] ‘gro-ba kun gyi dga’-ba’i rgyu // sems-can sdug bsngal rtsir-gyur-pa // rin-chen-sems kyi bsod-nams gang // de-la ji-ltar gzhal-gyis-lang //
[27] phan-par bsams-pa tsam-gyis-kyang // sangs-rgyas mchod las khyad-’phags-na // sems-can ma-lus thams-cad kyi // bde-don brtson-pa smos-ci-dgos //
[28] sdug-bsngal ’dor ’dod sems yod kyang // sdug-bsngal-nyid la mngon-par rgyug1016 / bde-ba ’dod-kyang gti-mug-pas // rang-gi bde-ba dgra ltar ‘joms //
[29] gang-zhig bde-bas phongs-pa dang // sdug-bsngal mang-ldan de-dag la // bde-ba kun gyis tshim-pa dang // sdug-bsngal thams-cad gcod-byed-cing //
[30] gti-mug-kyang-ni sel-byed-pa // de dang dge-mtshungs ga-la-yod // de-’dra’i bshes kyang ga-la-yod // bsod-nams de-’dra’ang ga-la-yod //
[31] phan-btags lan-ldon1017 gang-yin-pa // de-yang re-zhig bsngags-’os-na // ma-bcol legs-par byed-pa yi // byang-chub-sems-dpa’ smos-ci-dgos /
[32] ‘gro-ba nyung-zad nar-ma’i-zas sbyor-ba // skad-cig zas-tsam sbyin-par-byed-pa dang // brnyas-bcas nyin-phyed ‘grangs-par-byed-pa1018 yang // dge-ba-byed-pa yin zhes skye-bos-bkur //
1016 P: brgyug 1017 D: lan lon 1018 D: ’drangs par byed pa
| [26] | It is the source of happiness for all beings. |
|---|---|
| It is the panacea for all the suffering of beings. | |
| The totality of merit of this precious intention— | |
| How can it be fathomed? | |
| [27] | If a mere benefiting intention |
| Surpasses presenting offerings to the buddhas, | |
| Then how much more so does striving for the sake of | |
| The happiness of all beings without excluding any? | |
| [28] | Although (beings) wish to avoid misery, |
| They actually run toward misery itself. | |
| Although they want to be happy, out of ignorance | |
| They destroy their own happiness as they would an enemy. | |
| [29] | (Bodhicitta) satisfies with all (the varieties of) happiness |
| And cuts (free) from all suffering | |
| Those who are deprived of happiness | |
| And those endowed with many sorrows. | |
| [30] | It clears away even ignorance. |
| Where is there a comparable virtue? | |
| Where is there ever such a friend? | |
| Where is there merit similar to this (bodhicitta)? | |
| [31] | If even a person who returns a favor |
| Is worthy of being praised to some extent, | |
| Then what need to mention bodhisattvas | |
| Who do good without being asked? | |
| [32] | (If) someone who donates food continuously to a few people |
| And someone who only gives food once, | |
| And even someone who satiates them for half a day in a condescending manner | |
| Is honored by people, saying, “He performs virtue!” (then) |
Śāntideva’s Bodhisattva-caryāvatāra
[33] sems-can grangs-mtha’-yas1019 la dus-ring-du // bde-bar-gshegs kyi bde-ba bla-na-med // yid-la-bsam-pa mtha’-dag rdzogs-byed-pa // rtag-tu sbyin-pa lta-zhig smos-ci-dgos //
[34] gang-zhig de-’dra’i rgyal-sras sbyin-bdag la // gal-te ngan-sems-skyed-par-byed-pa de1020 // ngan-sems-bskyed-pa’i grangs-bzhin bskal-par ni // dmyal-bar gnas-par-’gyur zhes thub-pas gsungs //
[35] ‘on-te gang-zhig yid-rab dang-byed-na // de-yi ‘bras-bu de-bas lhag-par-’phel // rgyal-sras-rnams la do-gal chen-pos kyang // sdig-pa mi-’byung dge-ba ngang-gis ‘phel //
[36] gang-la sems-kyi-dam-pa rin-chen-de // skyes-pa de-yi sku la phyag-’tshal-zhing // gang-la gnod-pa-byas-kyang bde-’brel-ba // bde-ba’i ’byung-gnas de la skyabs-su-mchi //
byang-chub-sems-dpa’i-spyod-pa-la-’jug-pa las byang-chub-sems kyi phan-yon bshad-pa zhes-bya-ba ste / le’u dang-po’o1021 //
1019 D: bgrang mtha’ yas 1020 D: byed na de 1021 P: byang chub kyi sems kyi phan yon bshad pa ste le’u dang po’o
[33] What need to mention those who always bestow such (a great gift), The peerless bliss of the sugatas, For a long period upon boundless multitudes of beings, (Thus) fulfilling all their wishes?
[34] The Sage has said, “Whoever bears an evil thought Against such a son of the victors, a benefactor, Will remain in hell for as many aeons As the number of his evil thoughts.”
[35] But whoever (looks at a bodhisattva) with a devoted mind, The fruits of this will multiply far more than these (evil thoughts). Even in greatest adversity, the sons of the victors Never generate negativity; instead, their virtues naturally increase.
[36] I pay respect to the body of those In whom this sacred and precious mind has arisen And who link to happiness even those who have caused them harm. To that very source of happiness I go for refuge.
From the Bodhisattva-caryāvatāra, the first chapter, entitled “Explaining the Benefits of Bodhicitta.”
Khenpo Kunpal’s Commentary
[37] byang-chub-sems-dpa’i-spyod-pa-la-’jug-pa’i tshig-’grel ’jam-dbyangs-bla-ma’i-zhallung bdud-rtsi’i thig-pa bzhugs so //
[38] na-mo gu-ru mañju-śrī jñā-na satvā-ya1022 //
[39] bskal-bzang rnam-’dren gzhan las ches dpa’-ba’i / snying-rjes thugs-bskyed smon-lam rmad-byung-bas // deng-’dir mngon-par-byang-chub mchog ston-pa’i // ston-pa mnyam-med shākya-seng-ges skyongs //
[40] mi-pham ’jam-pa’i-dbyangs sogs nye-sras-brgyad // gnas-brtan-bcu-drug bstan-pa’i-gtad-rabs-bdun // ’dzam-gling-rgyan-mchog zhi-ba’i-lha la-sogs // ‘phags-yul paṇ-grub dad-brgyas spyi-bor bsnyen //
[41] rgyal-ba’i lung-bstan gangs-ljongs snang-ba’i mig // mkhan-slob-chos-rgyal lo-paṇ sprul-pa’i dpyid // ‘jam-dbyangs-rnam-gsum la-sogs gsar-rnying gi / ris-med-brgyud-pa rnams la gus phyag-’tshal //
[42] rgyal-ba kun gyi mkhyen brtse nus-pa’i dpal // rigs-gsum dbyer-med chos-kyi-dbang-po dang // rje-btsun bla-ma sangs-rgyas kun dngos rnams // byang-chub-snying-por snying-gi-pad-mor-rol //
[43] gang-gi zhal-gsung zag-med bdud-rtsi’i bcud // gang-thob cha-shas yi-ge’i-’du-byed ’dis // bla-ma mchog dang dkon-mchog rin-po-ches // bstan dang ‘gro la sman-par byin-gyis-rlobs //
1022 A, B: jñā na sa mā ya
[37] A Word-by-Word Commentary on the Bodhisattva-caryāvatāra, called Drops of Nectar, according to the Personal Statement of the Mañjughoṣa-like Teacher.
[38] Homage to the teacher Mañjuśrī, the wisdom being!
[39] More courageous than the other guides of this Fortunate Aeon, Amazing in your compassionate development of bodhicitta and aspiration, In this time you demonstrate your supreme, fully manifest enlightenment, Protect me, incomparable teacher, Lion of the Śākyas!
[40] I place above my head with hundred-fold devotion The eight close sons, Ajita, Mañjughoṣa, and the others; The sixteen elders, the seven generations of heirs to the doctrine; And the paṇḍitas and siddhas of the noble land— The adornments of Jambudvīpa, the supreme ones, Śāntideva, and others.
[41] I respectfully prostrate to The eyes that gazed upon the snowy land prophesied by the Victor, To the preceptor, the master, the dharma king, and the treasure-trove of emanated
translators and paṇḍitas, And to the three Mañjughoṣas and others of the non-sectarian lineages Of the Old and New Schools.
[42] Splendor of the knowledge, love, and capability of all the victors, Chökyi Wangpo, inseparable from the (lords of) the three families, And (other) venerable masters, quintessence of all the buddhas, Reside in the lotus of my heart until I attain the essence of enlightenment.
[43] May the supreme guru and the precious (three) jewels Grant their blessings so that this composition of letters, though it is only a fraction Of the undefiled essential nectar of his explanations, Will help the doctrine and sentient beings.
[44] de-la-’dir dpal mar-me-mdzad la-sogs-pa’i ’das-pa’i-sangs-rgyas rnams dang / ston mchog mnyam-med shākya-seng-ge la-sogs-pa’i da-ltar-gyi-sangs-rgyas kun dang / rgyal-tshab sems-dpa’-chen-po rje-btsun byams-pa-mgon-po la-sogs-pa’i ma-’ongspa’i-sangs-rgyas thams-cad ma-lus shing lus-pa-med-pa’i dus-gsum-gyi-rgyal-ba thams-cad gshegs shing rjes-su-gshegs-pa’i lam-po-che srid-pa-’jig-rten dang zhi-bamyang-’das kyi phan-bde’i legs-tshogs ma-lus-pa ’byung-ba’i-gnas gcig-pur-gyur-pa rin-chen byang-chub-kyi-sems gtso-bor ston-pa rgyal-sras byang-chub-sems-dpa’i spyod-pa la ‘jug-pa’i gzhung bzang yid-bzhin-gyi-nor-bu dbang-gi-rgyal-po las kyang ches lhag-pa ’di-nyid ’chad-par-byed-pa la /
[45] bshad-bya’i-yan-lag bshad-pa dang / bshad-bya-dngos bshad-pa gnyis las /
[46] dang-po bshad-bya’i-yan-lag bshad-pa la gsum ste / slob-dpon gyis chos ji-ltar ’chadtshul / slob-mas ji-ltar nyan-tshul / dpon-slob gnyis-kas ’chad-nyan ji-ltar bgyi-ba’i tshul-lo //
[47] dang-po slob-dpon gyis chos ji-ltar ’chad-tshul la gsum ste / slob-dpon sangs-rgyas kyis chos ji-ltar ’chad-tshul / slob-dpon dgra-bcom-pas chos ji-ltar ’chad-tshul / slobdpon mkhas-pa paṇḍi-tas chos ji-ltar ’chad-pa’i-tshul-lo //
[48] dang-po slob-dpon sangs-rgyas kyis cho-’phrul-rnam-pa-gsum gyi sgo-nas ’chad de /
[49] de-yang sku-rdzu-’phrul-gyi-cho-’phrul gyis smin-mtshams kyi mdzod-spu nas ‘odzer bsam-gyis-mi-khyab-par spro-ba sogs kyis gdul-bya ‘khor-du-ma-’dus-pa bsdus nas / ljags-kyi-dbang-pos stong-gsum kheb-par-mdzad-pa sogs kyis gdul-bya ‘khordu-’dus-pa-rnams yid-ches-par-mdzad //
[50] thugs-kun-tu-brjod-pa’i-cho-’phrul gyis gdul-bya ‘khor-du-’dus-pa de-dag gi blo dang dbang-po bag-la-nyal-ba thams-cad mkhyen-par-mdzad-nas /
[44] Now here, I will explain this excellent text, the Entering the Conduct of the Bodhisattvas,1023 the sons of the victors, (a text) which is even greater than the wish-fulfilling jewel, the king of powers. It primarily elucidates the precious bodhicitta, the sole source of every single accumulation of goodness, both that of the welfare and happiness of existence—saṃsāra—as well as that of peace—nirvāṇa. It is the great path which every one of the victors of the three times, every single one without exception, has traversed and will traverse. That is to say the buddhas of the past, such as glorious Dīpaṃkara and others; all the buddhas of the present, such as our incomparable supreme teacher, the Lion of the Śākyas, and others; and every one of the buddhas of the future, such as the venerable Maitreyanātha, the great being, the regent of the Victor.
[45] To explain (this excellent text), there is the explanation of the prefatory topics and the explanation of the main topics.
[46] Of these, the first, the explanation of the prefatory topics, has three parts: (1) how a master should expound the dharma; (2) how a student should listen to it; and (3) how both teacher and student should explain and listen.
[47] First, how a master should expound the dharma has three parts: (1) how a buddha teacher expounds the dharma; (2) how an arhat teacher expounds the dharma; and (3) how a learned paṇḍita teacher expounds the dharma.
[48] First, a buddha teacher teaches by means of three types of miraculous display.
[49] With the miraculous display of the magical powers of his body, he emanates inconceivable light rays from the curled hair between his eyebrows, and so on, gathering thereby those beings needing to be tamed who have not yet been assembled as his entourage. Then, he covers a trichiliocosm1024 with his tongue, and so forth, causing thereby the beings who need to be tamed, and who are now gathered as his entourage, to gain trust.
[50] With the miraculous display of his all-communicating mind, he comes to know totally the minds, capacities, and the latent tendencies of those beings who need to be tamed and who are gathered as his entourage.
1023 Bodhisattva-caryāvatāra 1024 stong gsum means 1.000 to the power of three, which equals one billion single world systems.
[51] gsung-rjes-su-bstan-pa’i-cho-’phrul gyis lha klu sogs ‘gro-ba rang-rang gi skad dang mthun-pa’i gsung-dbyangs-yan-lag-drug-cu dang ldan-pa’i sgo-nas gang-la-gang-gis ’dul-ba’i chos de dang de ’chad-pa’o1025 //
[52] gnyis-pa slob-dpon dgra-bcom-pas dag-pa-gsum la bsten-nas ’chad-de1026 /
[53] nyan-pa-po’i-snod-dag-pa ni gzhan-sems-shes-pa’i-mngon-shes kyis gdul-bya de yi rgyud la brtags-nas rgyud snod-rung-du-gyur na chos-’chad /
[54] ’chad-pa-po’i-ngag-dag-pa ni chags sogs nyon-mongs-pa’i-sgrib-pa las grol-bas ngagtshig dri-ma-med-pa brda-dag snyan-pa’i dbyangs kyis ’chad /
[55] gsung-rab-kyi-brjod-bya-dag-pa ni / rang-nyid kyi yongs-’dzin rdzogs-pa’i-sangsrgyas la-sogs-pa’i zhal-nas ji-ltar gsungs-pa ltar mi-brjed-pa’i-gzungs kyis bzung ste / tshig la lhag-chad dang / don la nor-’khrul-med-par ’chad-pa’o //
[56] ‘o-na nyon-thos-dgra-bcom-pa de-dag gis cho-’phrul-rnam-pa-gsum la brten-nas ci’iphyir mi ’chad ce-na / de-dag la mi-shes-pa’i-rgyu-bzhi yod-pas cho-’phrul-rnam-pagsum la brten-nas1027 ’chad mi nus te /
[57] gnas-kyi-bskal-pas mi-shes-pa ‘phags-pa mau’u-’gal-gyi-bu-chen-pos rang-gi ma sangs-rgyas-kyi-zhing ‘od-zer-can du skyes-pa ma shes-pa lta-bu /
[58] dus-kyi-bskal-pas mi-shes-pa khyim-bdag-dpal-skyes kyi rgyud la thar-pa’i-sa-bon yod-pa ‘phags-pa shā-ri’i-bus ma shes-pa lta-bu /
[59] rgyu-thug-med-kyi-’bras-bu thug-med mi-shes-pa / ji-skad-du /
[60] rma-bya’i-mdongs-bkra1028 gcig la yang / rgyu-yi-dbye-ba tha-dad-pa // de mkhyen-pa ni kun-mkhyen te // kun-mkhyen-ye-shes min-pas min //
zhes-pa lta-bu’o //
[61] sangs-rgyas-kyi-chos rab-tu-mang-po mi shes-pa ni / stobs-bcu mi-’jigs-pa-bzhi ma’dres-pa la-sogs-pa med-pa’o //
1025 A, C: chos de dang da ’chad pa’o 1026 A: dag pa gsum bsten nas ’chad de 1027 A: la bsten nas 1028 B: mdangs bkra
[51] Then, with the miraculous display of his universally-corresponding speech, he expounds, through his melodious speech endowed with sixty aspects and in accordance with the individual language of each being—be they gods, nāgas, or others, the respective dharmas for taming whomever by whatever means.
[52] Second, an arhat teacher expounds (the dharma) based on the three-fold purity as follows.
[53] (1) The pure vessel of the listener. He surveys the minds of those to be tamed with the supernatural perception which knows the minds of others and, if the mind-stream (of the listener) is a suitable vessel, he teaches.
[54] (2) The pure speech of the teacher. Being freed from the obscurations of afflictions such as attachment, and so forth, he teaches with pure speech and proper grammar in a pleasant tone.
[55] (3) The pure topic of the discourse. He remembers with perfect recollection exactly what his own teacher, the perfect Buddha, or others have said, and he teaches without adding or omitting words and without being mistaken with regard to the meaning.
[56] Should you ask, “Why don’t those śrāvaka arhats teach through the three miraculous ways?” Well, they are not able to teach through the three miraculous ways because there are four reasons for their ignorance.
[57] (1) They are ignorant with regard to distant places, as for instance the great and noble Maudgalyāyana did not know that his mother was reborn in the buddha field Mārīci.
[58] (2) They are ignorant with regard to distant times, as for instance the noble Śāriputra did not know that there was a seed for liberation in the mind of the householder Śrīja.
[59] (3) They are ignorant with regard to unfathomable results that come from unfathomable causes, as in the statement,
[60] Knowing the various distinct causes Of even a single colored spot on a peacock’s feather, He is the Omniscient One. Except for the wisdom of the Omniscient One, it is not known.
[61] (4) They are ignorant with regard to most of the Buddha’s qualities. That is to say they lack the ten powers, the four fearlessnesses, the non-associated qualities, and so forth.
[62] gsum-pa / slob-dpon mkhas-pa paṇḍi-tas chos ji-ltar ’chad-tshul la gnyis / chos-kyi’byung-gnas rgya-gar ’phags-pa’i-yul na yongs-su-grags-pa’i gtsug-lag-khang chen-po rnam-pa gnyis yod-pa’i /
[63] dpal nā-len-dra’i1029 gtsug-lag-khang na bzhugs-pa’i paṇḍi-ta rnams kyis ni bka’ thams-cad phun-sum-tshogs-pa-lnga dang / bstan-bcos thams-cad rtsis-’go-yan-laglnga’i sgo-nas ’chad //
[64] bi-kra-ma-shī-la’i gtsug-lag-khang na bzhugs-pa’i paṇḍi-ta rnams kyis nyan-pa-po snod-rung-bya-ba dang / bstan-pa’i-rnam-bzhag nges-pa-gnyis kyi sgo-nas ’chad /
[65] de gnyis las ’dir snga-’gyur-pa-rnams1030 dpal-mgon ‘phags-pa klu-sgrub dang / pad-ma-sam-bha-va’i rjes-su-’brangs-te bstan-bcos chen-po byang-chub-sems-dpa’ispyod-pa-la-’jug-pa ’di-nyid rtsis-’go-yan-lag-lnga’i sgo-nas ’chad-pa la /
[66] mdzad-pa-po sus mdzad // lung gang-nas btus / phyogs gang-du gtogs / dbu-nas-zhabs-su bsdus-pa’i-don gang-yin / dgos-ched su-zhig-gi don du mdzad ce-na /
[67] dang-po mdzad-pa-po ni / bstan-bcos brtsom-pa’i-rgyu-gsum legs-par tshang zhing khyad-par-du lhag-pa’i-lha rje-btsun ‘jam-pa’i-dbyangs kyis rjes-su-bzung-zhing byingyis-rlabs-pa1031 sogs ngo-mtshar-ba’i-gtam-bdun gyi rnam-thar mchog gis spud-pa’i paṇḍi-ta chen-po ‘phags-pa rgyal-sras zhi-ba-lhas mdzad // de-yang /
[68] lhag-pa’i-lha mnyes nā-len-dra’i1032 / bkod-pa phun-tshogs rtsod-pa bzlog // ya-mtshan-can dang sprang-po dang / rgyal-po mu-stegs-can btul-ba’o //
zhes-pa ltar /
1029 A: dpal na len ḍa’i 1030 B: snga ’gyur ba rnams 1031 B: byin gyis brlabs pa 1032 A: na len ḍa’i
[62] Third, concerning how a learned paṇḍita teacher expounds the dharma, there are two (styles). In the noble land of India, the place of the dharma’s origin, there were the two widely-renowned, great monasteries.
[63] The paṇḍitas who lived at glorious Nālandā monastery explained every word (of the Buddha) by means of the ‘five-fold excellence’ and every treatise by means of the ‘five types of preliminary assessment’.
[64] The paṇḍitas who lived at Vikramaśīla monastery (first) ‘transformed the listeners into proper vessels’ and then taught the exposition of the doctrine by means of the ‘twofold certainty’.
[65] Of these two (styles), the people of the Old Translation School follow the glorious guardian, noble Nāgārjuna, as well as Padmasambhava, and explain this great treatise, the Bodhisattva-caryāvatāra, through the five types of preliminary assessment.
[66] Were one to ask, they are:
[67] First (assessment), the author: (The treatise) was composed by the great paṇḍita, the noble son of the victors, Śāntideva, who is adorned with a supreme life story in seven amazing episodes, such as how he excellently completed the three criteria for composing a treatise, and in particular how he was looked after and blessed by his supreme meditation deity, the venerable Mañjughoṣa. As it is said:
[68] (1) Pleasing his supreme meditation deity;
1033 The Sanskrit word tīrthika is often translated as ‘heretic’, but tīrthika in fact refers to someone who is on a path other than the Buddhist one.
[69] bdag-nyid-chen-po ’di lho-phyogs-kyi-rgyud kyi yul-’khor-bzang-po zhes-bya-ba rgyal-po dge-ba’i-go-cha zhes-bya-ba’i sras zhi-ba’i-go-cha zhes-bya-bar gyur-cing / de-yang gzhon-nu’i-tshe-nas sngon-gyi-rgyal-ba la bya-ba-byas-shing1034 / theg-chengyi-rigs-la-gnas-pas bla-ma dang dge-sbyong sogs la gus-pa dang / blon-po dang ‘bangs-’khor rnams la phan-’dogs-pa dang / phongs-pa dang nad-pa sogs dman-pa rnams kyang snying-rjes lhag-par skyong-ba la-sogs-pa byang-chub-kyi-spyod-pa1035 ‘ba’-zhig la thugs-gzhol-ba’i ngang-nas rig-pa dang sgyu-rtsal thams-cad la yang mkhas-par-gyur cing khyad-par1036 ku-su-lu zhig la ‘jam-dpal-rnon-po’i-sgrub-thabs shig zhus-te bsgrub-pas1037 zhal-mthong /
[70] re-zhig-na yab rgyal-po ’das-te rgyal-por-dbang-bskur-bar bsgros-te / rin-po-che’i khri chen-po bshams-pa na de nub rmi-lam du sang-nyin sdod-pa’i khri chen-po de la rje-btsun ‘jam-pa’i-dbyangs bzhugs-nas /
[71] bu gcig ’di-ni nga-yi stan yin-te / nga ni khyod-kyi dge-ba’i-bshes-gnyen yin / nga dang khyod gnyis stan-gcig la ’dug-pa / ‘di-ni rnam-pa-kun-tu rigs-ma-yin //
zhes gsungs-pa
[72] rmis-pas sad-pa dang / rgyal-srid-’dzin-du-mi-rung-bar dgongs-te / rgyal-srid kyi ‘byor-ba1038 chen-po la ma chags-par bros-nas dpal nā-len-dra’i1039 paṇḍi-ta lngabrgya’i khyu-mchog rgyal-ba’i-lha las rab-tu-byung-ste/ mtshan yang zhi-ba’i-lha zhes btags-te /
[73] nang-gi-kun-spyod ‘phags-pa la sde-snod-gsum gsan-nas de’i-don la mnyam-par-’jogpar-mdzad-cing shin-tu gces-pa’i-don rnams phyogs-gcig-tu-bsdus-pa bslab-btus dang / mdo-btus kyi bstan-bcos-mdzad-pa sogs spangs-rtogs-kyi-yon-tan dpag-tumed-pa mnga’ yang gzhan-dag-gis de-ltar ma rtogs-par /
[74] phyi’i-spyod-pa la bhukta za-ba1040 / susta nyal-ba / kucchiva ’chag-pa gsum las gzhan mi byed-par snang-bas bhu-su-ku-va zhes bsgrags shing
1034 B: sngon gyi rgyal ba la phyag byas shing 1035 T: byang sems kyi spyod pa 1036 A: mkhas par gyur cig byad par ; B: khyad par du 1037 B: bsgrubs pas 1038 B: ’byor pa 1039 C: nā lenḍa’i 1040 B: phyi’i spyod pa bhukta za ba
[69] (First episode) This great being (Śāntideva) was born in Saurāṣṭra, a southern province, as the son of King Kalyāṇavarnam and was named Śāntivarnam. From the time of his youth onward, paying homage to the former victors and being inclined toward the Mahāyāna family, he was respectful to gurus and practitioners, helpful to his entourage of ministers and subjects, and especially cared with compassion also for the disadvantaged such as poor and sick people, and so on. While thus devoting himself exclusively to the conduct of a bodhisattva, he also became learned in all sciences and arts, and in particular, he requested the sādhana of Tikṣṇa-Mañjuśrī from a beggar yogin; after practicing it, he beheld a vision (of that deity).
[70] On one occasion after his father, the king, had passed away, discussion was held about (Śāntivarnam) being empowered as the successor to the throne, and so a great jewel throne was arranged. That night he dreamed that the venerable Mañjughoṣa was dwelling on the great throne upon which he was to sit the next day. Mañjughoṣa spoke thus:
[71] My only son, this is my seat, And I am your spiritual guide. Under no circumstances would it be correct For you and me to share the same seat.
[72] Waking from the dream, and thinking it would be improper to rule the kingdom, he fled without attachment to the great wealth of the kingdom and was ordained by Jayadeva,1041 chief of the five hundred paṇḍitas of Nālandā, and was given the name Śāntideva.
[73] (Second episode) Concerning his internal conduct, he studied the tripiṭaka with the Noble One1042 then meditated upon its meaning. Condensing the most important points (of the tripiṭaka), he composed the treatises Śikṣā-samuccaya and Sūtrasamuccaya. Although he was endowed with such unfathomable qualities of renunciation and realization, the other (monks) knew nothing about it.
[74] Concerning his external conduct, he appeared to do nothing except bhukta (which is Sanskrit for) eating, susta (which is Sanskrit for) sleeping, and kucciva (which is Sanskrit for) strolling around. Therefore, he became known as ‘Bhusukuva’, ‘the one who just eats, sleeps, and strolls around’.1043
1041 For biographical notes on Jayadeva [rgyal ba’i lha] see Tāranātha’s History of Buddhism, pages 197-198, 214, 217. 1042 Either Jayadeva or Mañjuśrī. 1043 read: za ba, skr. bhuñjāno; nyal ba, skr. supto; and ’chag pa, skr. kuṭīṃ gata.
[75] phyi’i-spyod-pa la dpag-nas ’di’i rab-tu-byung-ba-rnams kyi bya-ba’i-las ‘khor-logsum yin-na / ’dis gang-yang mi byed-par dge-’dun-gyi-nang-du dad-zas byin-pa la longs-spyod-par mi-rung-bas bskrad-par-bya’o zhes bsgros-nas
[76] gsung-rab-kyi-mdo-’don1044 res-byas-pas rang-thad-la-bab-pa-na gzhan-du-’gro’o snyam-du-bsam-nas1045 de-la mdo-’don-par yang-yang nan-gyis zhus-pa la bdag-gis ci-yang-mi-shes-so zhes yang-yang gsungs-pa na / mkhan-po la nyid-kyis bsgosshig1046 ces zhus-pas mkhan-pos bsgos-bas ’don-par khas-blangs-pa1047 dang /
[77] kha-cig gis ’di ci-yin1048 mi-shes-snyam-du the-tshom-du-gyur bzhin-du / de nyamssad-pa’i-phyir gtsug-lag-khang gi phyi-rol sa-phyogs yangs-par mchod-pa mang-po bshams-shing skye-bo’i-tshogs mang-po ’dus-pa’i-dbus-su seng-ge’i-khri mthon-po bshams-pa la spyan-drangs te khri der ji-ltar byon ma shes-par steng-du bzhugs-pa la phal-cher yid-gnyis-su-gyur-pa la /
[78] de-nas sngar drang-srong-gis gsungs-pa grags-pa-zhig gdon nam / sngar-ma-gragspa-zhig gdon zhes gsungs-pa-na thams-cad ngo-mtshar-du-gyur-te / ma-grags-pazhig ’don-par-zhus-pas /
[79] bslab-btus ni mang / mdo-btus ni nyung / tshig-bsdus la don-rgyas-pa byang-chubsems-dpa’i-spyod-pa-la-’jug-pa ’di zhal-’don-mdzad-pa dang / ‘phags-pa ‘jam-dpal yang mdun-gyi-nam-mkha’ la bzhugs-pa skye-bo mang-pos mthong-nas shin-tu dad-pa-gyur-pa las / shes-rab-gyi-le’u’i / gang-tshe dngos dang dngos-med dag / ces-panas slob-dpon ‘jam-dbyangs dang bcas-pa nam-mkha’ la je-mtho-je-mthor-song-nas mthar sku mi-snang-bar gsungs1049 grags-pa’i sgo-nas rdzogs-par-bton-ste1050 gshegs-so //
[80] de-nas gzungs-thob-pa-rnams kyis ji-ltar zin-pa bsdus-pas shlo-ka bdun-brgya dang / stong dang stong las lhag-par-gyur cing / paṇḍi-ta kha-che-ba-rnams kyis bsdus-pa le’u dgu’i bdag-nyid shlo-ka bdun-brgya dang / yul-dbus-pa-rnams kyis bsdus-pa le’u bcu’i bdag-nyid shlo-ka stong yod-pa ma mthun-pas the-tshom-du-gyur-cing /
1044 A, C: gsungs rab kyi mdo ’don 1045 B: bsams nas 1046 B: mkhan pa nyid kyis bsgos shig 1047 A: blangs ba 1048 B: ci yin na 1049 B: gsung 1050 B: rdzogs par ston te
[75] (The other monks) scrutinized his external conduct and discussed it, saying, “The activities of ordained monks are the three wheels (of conduct), but as this one (Śāntideva) does not do them at all, it is not proper that he eats the food devotees offer to the saṃgha. Therefore, he must be expelled!”
[76] Thinking, “We take turns in (public) recitals of the sūtra scriptures; when his turn comes, he will run away.” Again and again, they insistently requested that he recite the sūtras. As he repeatedly answered, “I don’t know anything at all,” (the monks) said to the preceptor (Jayadeva), “You yourself must command him (to do it)!” Consequently, the preceptor did command him, and he (Śāntideva) agreed to recite (the sūtras).
[77] Some (monks) thought suspiciously, “We have no idea what he is up to.” In order to put him to the test, they arranged many offerings on the vast ground outside the monastery and set up a towering lion throne in the midst of a huge crowd of people who had been gathered. When they called for (Śāntideva), most people were startled to find him already sitting on top (of the throne), not knowing how he had ascended it.
[78] (Śāntideva) asked, “Should I recite something well known, something that was previously taught by the Ṛṣi,1051 or should I recite something never heard before?” Surprised, all of them requested, “Please recite something not yet heard.”
[79] As the Śikṣā-samuccaya was too extensive and the Sūtra-samuccaya too short, he recited the Bodhisattva-caryāvatāra, which was concise in words yet vast in meaning. At the same time, many people saw the noble Mañjuśrī dwelling before them in the sky and became very devoted. While reciting (the words) “When neither an ‘entity’ nor a ‘nonentity’ …“ from the chapter on knowledge, the master (Śāntideva) together with Mañjughoṣa rose higher and higher into the sky, until finally his body became invisible, and he then completed the teaching with the sound of his voice (alone).
[80] When those (paṇḍitas) who had attained perfect recall put together what they could remember, some came up with seven hundred stanzas, some with one thousand, and some with even more than a thousand. The paṇḍitas from Kashmir produced a compilation of seven hundred stanzas in nine chapters, and those from the Central Land1052 produced a compilation of one thousand stanzas in ten chapters. Their lack of agreement led to doubts.
1051 An epithet for the Buddha 1052 yul dbus pa, skr. madhyadeśa
[81] bslab-pa-kun-las-btus-pa la /
nges-par yang-dang-yang-du blta / zhes dang /
yang-na re-zhig mdor-bsdus-pa’i // mdo rnams kun-las-btus-par blta // zhes-pa’ang ma shes-pas
Khenpo Kunpal’s Commentary
[82] slob-dpon lho-phyogs mchod-rten-dpal-yon-can na bzhugs-par thos-nas gzungs-thobpa’i-paṇḍi-ta gnyis spyan-’dren-du-phyin-pas mjal-nas byon-du-ma-btub-kyang
[83] tshul-de-dag zhus-pa la gzhung-gi-tshad yul-dbus-pa-rnams kyis bsdus-pa ltar yin la bslab-btus dang / mdo-btus gnyis kho-bo’i brang-khang-gi gdung-gseb-na paṇḍi-ta’i yi-ge-phra-mo’i bris-pa-zhig yod-pas ltos-shig ces rjes-su-bstan-cing de-dag gi bshadlung yang gnang-ngo //
[84] de-nas shar-phyogs-su byon-te rtsod-pa chen-po byed-pa zhig-gi ‘gran-zla-mdzad-pa’i rdzu-’phrul gyis ’dum-par-gyur-te bde-ba la bkod-do //
[85] yang yul-ma-ga-dha’i nub-phyogs ha-cang-mi-ring-ba zhig na ya-mtshan-can-gyi-ltaba-’dzin-pa lnga-brgya gnas-pa ‘khor-du-bsdus-pa dang / re-zhig-na1053 yul-nganchen-po byung-nas bza’-btung-chad-de nyon-mongs-pa-na bdag-cag gi ‘tsho-ba-sgrub nus-pa yod-na de’i gsungs1054 spyi-bor-len-to // zhes zer-ba la /
[86] slob-dpon gyis ‘bras-chan lhung-bzed gang-tsam-gyi bsod-snyoms-blangs-te ting-nge’dzin gyis mang-por byin-gyis-brlabs-nas de thams-cad bde-bas tshim-par-mdzad-de ya-mtshan-gyi-lta-ba las bzlog-ste sangs-rgyas-kyi-bstan-pa la btsud-par-mdzad-do //
[87] de-nas re-zhig-na mu-ge chen-po byung-ste sprang-po stong-tsam-zhig bru-ba-tshabas nyen-te / ’chi-la-thug-pa-rnams la slob-dpon gyis ‘tsho-ba-sbyar-te bde-ba la bkod-do //
1053 B: re zhig 1054 B: gsung
[81] Moreover, they did not understand (the words):1055
I will definitely read again and again
The Śikṣā-samuccaya…
and,
Alternatively, I will sometimes look at
At the condensed Sūtra-samuccaya.1056
[82] Therefore, when they heard that the master was dwelling in the South at the Śrīdakṣiṇa Stūpa, two paṇḍitas who had attained perfect recall went to invite him (to come to Nālandā). However, when they met him, it was not convenient for him to return.
[83] Nonetheless, when they reported the situation to him, he said, “The length of the text corresponds to the compilation of those from the Central Land. Both the Śikṣāsamuccaya and the Sūtra-samuccya, written in the fine script of the paṇḍitas, are in between the rafters of my room (at Nālandā). Look there!” After he had thus instructed them, he gave them explanations and reading transmissions for those (texts).
[84] (Third episode) Next, (Śāntideva) went to the East, where, through his miraculous powers, he took part in a major conflict, reconciled (the parties), and brought them to happiness.
[85] (Fourth episode) Then again, he took as his students five hundred (people) who held strange views1057 and were dwelling in the western part of Magadha, not very far away. At some point, a great famine arose so that there was neither food nor drink. Suffering (from this), they said, “If there is someone who has the power to supply us with food, we will respect his teachings.”
[86] The master collected alms, just enough to fill his begging bowl with rice gruel. Then, with his samādhi he blessed it so that it multiplied, and thus he satisfied them all. This turned them away from their strange views and caused them to enter into the doctrine of the Buddha.
[87] (Fifth episode) At another time, a great famine had arisen and about one thousand beggars were tormented by hunger. The master supplied those close to death with food and established them in happiness.
1055 stanza 105 and text section 264, fifth chapter of the Bodhisattva-caryāvatāra. 1056 stanza 106 and text section 265, fifth chapter of the Bodhisattva-caryāvatāra. 1057 ya mtshan gyi lta ba; skr. pāṣaṇḍika.
[88] de-nas shar-phyogs-su a-ti-sha-ba’i-rgyal-po la / ma-tsa-la’i-gnod-par-byed-pa1058 bsrung-ba’i rgyal-po’i (ma ga dha’i / mchan) sku-bsrung-mdzad-pa la / slob-dpon rjebtsun-’jam-pa’i-dbyangs kyi phyag-rgyar bcing-ba’i shing-gi ral-gri shubs dang bcaspa zhig bzung-nas chos-kyi-mthu phun-sum-tshogs-pa dang ldan-pa’i phyir-rgol-barnams zil-gyis-mnan-te skye-dgu-thams-cad bde-bar-mdzad-pas bkur-sti chen-po thob-pa-na / phrag-dog-can gzhan-dag-gis ma-bzod-par rgyal-po la mi ’di ni g.yosgyu-can zhig ste mtshon-cha yang shing-gi ral-gri las med-pa’i-phyir rgyal-po’i skubsrung mi-nus-pas brtag-par-’tshal-lo / zhes zhus-pa dang /
[89] rgyal-po khros-te thams-cad kyi mtshon-cha la rim-gyis bltas-te / de la ral-griphyungs-shig ces smras-pa-na / lha-nyid la gnod-par-’gyur-bas1059 mi-rung-ngo zhes gsungs-pa-na gnod-kyang sla’i1060 nges-par phyugs-shig zer-ba la /
[90] ‘o-na phyogs-dben-par spyan ya-gcig phyag-gis bkab-ste ya-gcig gis gzigs-su-gsol zhes smras-nas phyung-bas de’i gzi-brjid kyis rgyal-po’i mig ya-gcig sa-la lhung-ste dpung dang bcas-pa skrag-nas bzod-par-gsol-te skyabs-su-song-ba las mig-gi bu-gar mig bcug nas zug-rngu-med-cing mthong-bar byin-gyis-rlabs-pas ‘jig-rten thams-cad dad-par-mdzad-cing chos la btsud-do //
[91] de-nas dpal-gyi-ri’i lho-phyogs-su byon-te u-tsa-ma’i-spyod-pa zhes-pa sprang-po’i cha-byad gcer-bu khrud-ma pho-ba’i tshig mas ‘tsho-bar-byed-pa na1061 / kha-tri-biha-ra’i bran-mo ka-tsa-la nas khrud-ma-pho-ba’i-chu-’thor-ba slob-dpon1062 la phogpas lcags-bsreg la phog-pa ltar ‘bar-zhing khol-bar-gyur-pa mthong-ste /
[92] de’i-tshe mu-stegs-pa’i-ston-pa shing-ka-ra-de-ba1063 zhes-bya-ba’i kho-bos nammkha’ la dbang-phyug-chen-po’i dkyil-’khor bri-yi-de nang-pa-dag-gis bshig ma nusna / nang-pa’i-lha-rten chos thams-cad mer-bsreg-ste phyi-rol-mu-stegs-pa’i sgor-’jug dgos zhes rgyal-po la gsol-bas / rgyal-pos kyang nang-pa’i-dge-’dun rnams bsdus-te don-te-zhus-pas1064 sus-kyang bshigs-par khas-len ma nus-pas
[93] rgyal-po mya-ngan-du-gyur-pa la bran-mo’i sngar-mthong-ba-de zhus-pa na / de tshol-cig gsungs-nas phyogs-kun-tu btsal-bas shing-sdong gcig gi drung-nas rnyed-pa la don-de zhus-pa-na nga-yis-nus-kyi chus-bum-pa-gang dang ras-yug-gnyis dang me rnams sta-gon-gyis-shig gsungs-nas de-ltar byas-so /
1058 B: ma tsa la’i gnod pa byed pa; C: ma tsa les gnod par byed pa 1059 B: gnod pa ’gyur bas 1060 B: sla yi 1061 C: khrud ma phos pa’i tshigs ‘tsho-bar-byed-pa na 1062 B: chu ’thor slob dpon 1063 C: shing kar de ba 1064 B: dge ’dun rnams bsdus te zhus pas
[88] (Sixth episode) Next, he worked as a bodyguard of King Atiśava1065 to the East in order to protect him from the attacks of Macala.1066 The master took a wooden sword in its scabbard and held it in the mudra of the venerable Mañjughoṣa. Having the perfect power of the dharma, he overcame the attackers. Thus, bringing happiness to every one of the nine types of beings,1067 he received great honors. Some jealous people who could not bear it said to the king, “This man is an imposter! He has only a wooden sword for a weapon; he cannot guard the king! Please investigate him!”
[89] The king became upset and examined everyone’s weapons, one by one. When he commanded, “Draw your sword!” (The master) replied, “It would be wrong to do so as this would injure your majesty.” (The king) said, “It doesn’t matter if it causes harm. Definitely draw it!”
[90] (The master) replied, “Well, at a remote place, please cover one eye with your hand, and watch with the other.” When he drew (the sword), its radiance caused one of the king’s eyes to fall to the ground. (The king) and his entourage became frightened; they begged for mercy and took refuge. Then (the master) placed the eye back in the eye socket and blessed (the king) to be without pain and be able to see again. Thus, he caused everyone in the region to gain faith and to enter the dharma.
[91] (Seventh episode) Then he went to Śrīparvata in the South. (Going) naked in the manner of a beggar, which is known as the Uccuṣma conduct, he lived on the leavings of thrown-out dishwater. When Kacala,1068 the woman-servant of (king) Khatrivihāra,1069 threw out the dishwater, it splashed on the master, and she noticed that it sizzled and boiled like (water) splashed on red hot iron.
[92] At the time, a tīrthika teacher called Śiṃkaradeva1070 told the king, “I am going to paint a maṇḍala of Maheśvara in the sky. If the Buddhists cannot destroy it, all Buddhist representations and scriptures will be burned and they must convert to (the doctrine of) the non-Buddhist tīrthikas.” When the king summoned together the Buddhist saṃgha and informed them (of this), no one was able to claim that he could destroy (the maṇḍala).
[93] The king was devastated. However, when the woman-servant (Kacala) informed him of what she had recently seen, he commanded, “Find him!” Searching everywhere, they found him (Śāntideva) seated at the foot of a tree. When they explained the situation to him, he replied, “I can do it, but prepare a vase filled with water, two lengths of cloth, and a fire!” They did as they were told.
1065 Ariviśana in Magadha. 1066 The meaning of the phrase ’attacks of Macala’ [ma tsa la’i gnod pa byed pa] is not clear. 1067 See Illuminator. 1068 bu ston chos ‘byung reads Kacalahā. 1069 bu ston chos ’byung suggests Khativihāra. 1070 bu ston chos ‘byung reads Śaṃkaradeva.
[94] de-nas sang-gi-dgong-mo1071 kho-rang-gis nam-mkhar thig-btab-ste song-bas thamscad the-tshom-du-gyur / nyin-phyi-ma’i snga-dror1072 dkyil-’khor-bris-te shar-sgotsam-zin-pa-na slob-dpon-gyis ting-nge-’dzin-la mnyam-par-bzhag-pa tsam-gyis rlung-gi-’tshub-ma chen-po langs-te dkyil-’khor rmang-med-par khyer-te / rtsva dang shing dang / grong-khyer thams-cad kyang ‘gyel-la-ma-’gyel-la-thug-par-gyur-te1073 / der tshogs-pa’i mi rnams kyang bdas1074 / mu-stegs-kyi-ston-pa yang rnam-par‘thor rlung-gis bdas-pa’i1075 bye’u bzhin-du mun-pa chen-por gyur-to /
[95] de-nas slob-dpon-gyis smin-mtshams-nas ‘od byung-nas rgyal-po dang btsun-mo la lam-bstan-nas gos dang bral zhing rdul gyis g.yogs-pas shin-tu grang-bar-gyur-pa la mes dro-bar-byas-shing chus bkrus-nas gos-kyis brgyan-par-byas-te1076 bde-bar-byasso /
[96] slar-yang ting-nge-’dzin gyis mdun-du bkug-pa la khrus dang byug-pa dang gos byin-pa la-sogs-pas bde-bar-byas-nas mu-stegs-can mang-po sangs-rgyas-kyi-bstan-pa la bcug cing mu-stegs kyi lha-khang rnams bshigs-te1077 nang-pa-sangs-rgyas-pa’ichos kyi gtsug-lag kyang dar-zhing rgyas-la yun-ring-du gnas-par-mdzad-pas der mu-stegs pham-pa’i-yul zhes grags-so //
[97] slob-dpon ’dis rang-nyid so-skye yin-par zhal-gyis-bzhes kyang / ’jam-dbyangs sprulpa zhi-ba’i-lha / zhes dze-tā-ris ’jam-pa’i-dbyangs kyi rnam-par-’phrul-par gsungs-pa dang / ’phags-pa zhi-ba’i-lha nyid kyis zhes shes-rab-’byung-gnas kyis ’phags-pa’igang-zag tu gsungs-pa dang /
rgyal-ba’i-bstan la bdag-nyid-che // skyes-bu mang-du byon mod-kyi // zhi-ba-lha yi mdzad-pa ’dra1078 // nyams dang dgongs-pa can mi rnyed //
ces bi-bhu-ti-tsan-dras1079 mdzad-pa phun-sum-tshogs-pa can du gsungs-pa dang /
slob-dpon nag-po-pas ’jam-dpal-dbyangs kyi zhabs-kyi-pad-mo la spyi-bos1080 gtugspar gsungs-pa la-sogs-pa’i yon-tan dpag-tu-med-pa dang ldan-pa’o //
1071 A, C: dgongs mo 1072 A, C: snga gror 1073 A, C: ’gyel lam ’gyel la thug par gyur te / 1074 A, C: brdas 1075 A, C: brdas pa’i 1076 B: gos brgyan par byas te 1077 B: bshig ste 1078 Compare with text section 182: zhi ba lha dang ’dra ba yi 1079 A: bi bhu ti tsan ḍas 1080 A, C: spyi bo’i
[94] On the evening of the following day, he (Śiṃkaradeva) drew a (maṇḍala) outline in the sky and left. Everyone began to worry. The next morning, he drew the maṇḍala and was just completing the Eastern (and final) gate, when the master, by merely resting in samādhi, caused a huge windstorm to arise, carrying the maṇḍala away without a trace remaining. Even the grass, trees, and towns were on the brink of being swept away, and the people who lived there were put to flight. The tīrthika teacher was also completely enveloped by the wind and carried off, like a little bird, and a great darkness fell.
[95] Then, from the point between the eyebrows of the master, a light emerged, showing a way for the king and the queen (to escape). Stripped of their clothes and covered with dust, they were freezing cold. He warmed them with fire, washed them with water, covered them in garments, and comforted them.
[96] Further, with his samādhi he gathered (the rest of the people) in front of him and comforted them by bathing, anointing, clothing them, and so on. He caused many tīrthikas to enter into the doctrine of the buddha, demolished the temples of the tīrthikas, caused the temples of the Buddhist dharma to flourish and increase, and thus made (the buddha dharma) remain for a long time. Therefore, this country was known as ‘the country where the tīrthikas were defeated’.
[97] Although this master said, “I am an ordinary being,” he was (in fact) endowed with unfathomable qualities. He was considered an emanation of Mañjughoṣa, since Jetāri spoke of him as ‘Śāntideva, the emanation of Mañjughoṣa’. And he was considered a noble being, since Prajñākaramati spoke of him as ‘the noble Śāntideva’.1081 And Vibhūticandra spoke of him as someone with perfect activities, saying:1082
In the (history of) the Victor’s doctrine
Many great beings and persons have appeared,
But I have found none whose
Experience and realization compare with Śāntideva’s conduct.1083
And, master Kṛṣṇa(pāda) spoke of him, saying,1084 “He who touched the crown of his head to the lotus at Mañjuśrīghoṣa’s feet…”
1081 See sher ’byung bka’ ’grel, page 1, folio 45b5. 1082 See vibhūti dgongs ’grel, page 236, folio 229b3. 1083 Compare with text section 182 where the word ‘conduct’ does not appear in the Tibetan. 1084 See kṛṣṇa dka’ gnas, page 186, folio 106b1.
[98] slob-dpon ’dis rgyas-par ston-pa bslab-btus dang / bsdus-te ston-pa1085 mdo-btus / don-rgyas la tshig-bsdus-pa spyod-’jug dang gsum mdzad-pa las / spyod-’jug ’di la rgya-gar na ’grel-pa1086 brgya-rtsa-brgyad yod-par grags / zhes gsungs /
[99] lung gang-nas btus-na / sangs-rgyas kyi gsung-rab sde-snod-gsum dang / khyad-par mdo-sde kho-na las btus /
[100] phyogs gang-du gtogs na / spyir theg-pa-che-chung-gnyis las theg-pa-chen-po’i phyogs-su-gtogs la / theg-chen-mdo-sngags-gnyis las mdo’i phyogs-su-gtogs-so //
[101] dbu-nas-zhabs-su bsdus-pa’i don gang-yin zhe-na / bsam-pa byang-chub-mchog-tusems-bskyed-pa dang / sbyor-ba pha-rol-tu-phyin-pa-drug1087 la slob-tshul rgyas-par bshad-pa’o /
[102] dgos-ched su-zhig-gi don du mdzad ce-na / spyir sems-can thams-cad dang / sgos1088 dpal nā-len-dra’i paṇḍi-ta1089 lnga-brgyas byang-chub-sems-dpa’i-lam tshangs-la ma-nor-ba nyams-su-len shes-pa’i don-du mdzad-pa-ste /
de-ltar rtsis-’go-yan-lag-lngas gtan-la-phab-pas nyan-pa-po yid-ches-thob-nas choskyi-snod-rung-du-’gyur-ba’i dgos-pa yod-pa’o //
[103] gnyis-pa slob-mas ji-ltar nyan-pa’i-tshul la / kun-slong dang / kun-spyod gnyis1090 /
[104] dang-po / skyes-bu-chen-po’i kun-slong bsod-nams tshad-med-pa’i ’jug-ngogs rinchen byang-chub-sems kyi rtsis-zin-par-bya-ba ste / ’di-ltar ’khor-ba na gnas-pa’i sems-can thams-cad thog-ma-med-pa’i dus-nas pha-mar-ma-gyur-pa-med la / phamar-gyur-pa’i dus-su da-lta’i pha-ma bzhin-du drin-chen-pos bskyangs-te zas-kyiphud byin / gos-kyi-rtses g.yogs / shin-tu byams-pas bskyed-bsrings-pa’i drin-chen sha-stag yin la /
1085 B: bstan pa 1086 A: ’grel ba 1087 A, B, C: pha rol du phyin pa drug 1088 A, C: dgos 1089 A, B: nā len dra’i paṇḍi ta 1090 B: gnyis las
[98] This master (Śāntideva) composed three (texts): the Śikṣā-samuccaya which teaches in an extensive way; the Sūtra-samuccya which teaches in an abbreviated way; and the Caryāvatāra,1091 which is vast in meaning yet concise in words. Among these (texts), this Caryāvatāra was famous in India for its one hundred and eight commentaries.
[99] (Second assessment): Upon which scriptures does it draw? (The Bodhisattvacaryāvatāra) draws upon the tripiṭaka, the scriptures of the Buddha in general, and in particular, exclusively upon the sūtra-piṭaka.
[100] (Third assessment): Under which category is it classified? Generally, there are two (vehicles), the greater and the lesser. Of them, (the Bodhisattva-caryāvatāra) is classified under the category of Mahāyāna. Mahāyāna has two (vehicles), sūtra and mantra; of them, it is classified under the category of sūtra.
[101] (Fourth assessment): What is its brief meaning from beginning to end? (The Bodhisattva-caryāvatāra) explains in great detail how to train in the motivation, (which is) the generation of supreme bodhicitta, and in the application, (which is) the six transcendental perfections.
[102] (Fifth assessment): For whose benefit and for what purpose was it composed? (The Bodhisattva-caryāvatāra) was composed to benefit all sentient beings in general, and in particular, so that the five hundred paṇḍitas of glorious Nālandā could understand how to practice the way of the bodhisattvas in a complete and unmistaken fashion.
Settling the five assessments in this way serves the purpose of allowing the listeners to gain trust and thus become proper vessels for (receiving) the dharma.
[103] Second, how a student should listen (to the dharma) has two (parts): motivation and conduct.
[104] First, the motivation of a great person must be embraced with the precious bodhicitta, the entrance way to immeasurable merit. One should contemplate, “All of the sentient beings who have lived in saṃsāra have, since time without beginning, been my mothers and fathers. When they were my mothers and fathers, they cared for me with great kindness just as my present mother and father have. They fed me with the best food, dressed me in the best clothes, and through their great kindness alone brought me up with so much love.”
1091 Abbreviation for Bodhisattva-caryāvatāra.
[105] drin-chen de-dag thams-cad ’dod-pa bde-ba ’dod kyang bde-ba’i-rgyu chos dge-babcu sogs spyod-mi-shes-par sdug-bsngal-gyi-rgyu mi-dge-ba-bcu sogs kho-na dangdu-blangs-te zhe-’dod dang lag-len phyin-ci-log-tu-gyur-nas lam-log mgo-rmongs-sugyur-pa / long-ba thang dkyil-du lus-pa lta-bu’i sems-can ’di-rnams snying-re-rje /
[106] bdag da-res dal-’byor-gyi mi-lus thob / mtshan-ldan-gyi-bla-ma mjal / yang-dag-pa’ichos la spyod-du-yod-pa ’di skal-ba-bzang-bas1092 le-lo dang phyi-bshol gyi dbangdu-mi-gtong-bar dam-pa’i-chos zab-mo ’di-lta-bu nyan-nas nyams-su-blang-ste margan-sems-can-thams-cad rigs-drug so-so’i las-snang sdug-bsngal bag-chags thamscad dang-bral-nas rnam-mkhyen rdzogs-pa’i-sangs-rgyas kyi go-’phang thob-parbya’o snyam-du sems-bskyed-pa ni gal-che-ba’i gnad dam-pa’o//
[107] gnyis-pa kun-spyod la’ang / spang-bya’i-kun-spyod dang / blang-bya’i-kun-spyod gnyis1093 /
[108] dang-po spang-bya’i-kun-spyod la / snod-kyi-skyon-gsum / dri-ma-drug / mi-’dzinpa-lnga dang bcas-pa las /
[109] snod-kyi-skyon-gsum ni / rna-ba-mi-gtad kha-sbub lta-bu’i skyon // yid-la-mi-’dzin zhabs-rdol lta-bu’i skyon / nyon-mongs dang ’dres dug-can lta-bu’i skyon / zhes-pa ltar /
[110] chos nyan-pa’i dus-su rang-gi rna-ba’i-shes-pa yul gzhan-du mi yengs-zhing chos’chad-pa’i sgra de la gtad-nas mi-nyan-par kha-yengs-mig-yengs-byas-na snod khasbubs-pa’i steng-du bcud blugs-pa dang ’dra-bar lus chos-gral na yod kyang chostshig gcig-kyang rang-gis mi thos-pa’i skyon dang /
[111] gang ji-ltar thos-pa’i chos de yang go-lo dang thos-lor-bzhag nas yid-la-ma-bzung-na snod zhabs-rdol-du bcud ci-tsam1094 blugs-kyang chags-rgyu-med-pa dang ’dra-bar chos ci-tsam nyan-yang rgyud-thog-tu bkal nas nyams-su-len mi shes-pa’i skyon dang/
1092 A, C: skal pa bzang bas 1093 B: gnyis las 1094 B: ji tsam
[105] “Every one of these beings, each of whom has been so kind to me, wishes to be happy, yet being unaware that the cause of happiness is the dharma, the conduct of the ten virtuous actions, and so on, pursues only the causes of suffering, the ten non-virtuous actions, and the like. Their deepest wishes and actions being in opposition, they have become disoriented and have strayed onto the wrong path like blind people lost in the middle of a desert. How pitiful!”
[106] “I have now attained a human body with freedoms and advantages. I have met a qualified master, and the genuine dharma does exist to be practiced. With such good fortune, I should not fall under the power of laziness and procrastination but should listen to and then practice this profound, sublime teaching (of the Bodhisattvacaryāvatāra). I will free every one of the motherly sentient beings from each of the individual karmic perceptions, sufferings, and habitual tendencies of the six realms and will attain the level of omniscient, perfect buddhahood.” Generating bodhicitta by contemplating in that way is a sublime point of great importance.
[107] Second, the conduct has two (parts): the conduct to be avoided and the conduct to be adopted.
[108] First, the conduct to be avoided has (three points): the three defects of a pot; the six stains; and the five ways of not retaining.
[109] Of these, the three defects of a pot are: (1) the defect of not listening (to the teachings) is like a pot turned upside-down; (2) the defect of not retaining (the teachings) in mind is like a pot with a hole in it; and (3) the defect of mixing (the teachings) with afflictions is like a pot containing poison.
[110] (1) When you listen to the teachings, you should not let your ear consciousness be distracted to other objects but should focus on the words of the dharma that is taught. If you do not listen (in this way) but are distracted by sights and conversation, it will be like pouring nectar onto a pot turned upside-down. Even though your body is sitting in an aisle (in the) teaching, you have the defect of hearing not even a single word of the teaching.
[111] (2) If you keep the teachings that you have heard on (the level of) superficial comprehension and superficial hearing, and you do not commit them to memory, it will be like a pot with a hole in it, in that no matter how much nectar is poured in, there is nothing to retain it. No matter how many teachings you hear, you have the defect of not being able to take them to heart and practice them.
[112] kun-slong che-’dod grags-’dod rnyed-bkur sogs ’dod-pa dang / chags-sdang-rmongsgsum sogs dug-lnga’i rtog-pa dang ’dres-te nyan-na dug-can-gyi-snod du bcud bzangpo blugs-pa dang ’dra-bar chos kyis sems la mi phan-par ma-zad chos kyang chosmin du ’gro-ba’i skyon te
[113] gsum dang bral-bas nyon dgos-par / bcom-ldan-’das kyis yum-bar-mar / legs-par rab-tu-nyon la yid-la-zungs-shig dang / ngas bshad-par-bya’o zhes gdams-parmdzad-do // de’i-phyir / chos chos-bzhin-du ma spyad-na chos kyis slar ngan-song du ’gro-ba’i rgyu-byed ces dam-pa rnams gsungs-so //
[114] dri-ma-drug ni / rnam-bshad-rigs-pa1095 las /
nga-rgyal dang ni ma-dad dang // don-du-gnyer-ba med nyid dang // phyi-rol rnam-g.yeng nang-du-sdud // skyo-bas nyan-pa dri-ma yin //
zhes-pa ste /
[115] bla-ma dang mched-grogs las nga lhag snyam-pa’i nga-rgyal dang / chos dang bla-ma mched-grogs la ma-dad-pa dang / chos la don-gnyer-gyi ’dun-pa1096 med-pa dang / dbang-po yul-gyi phyir-’brang-zhing rtse-gcig-tu mi ’jog-pa dang / sems bying-rmugs kyis nang-du-sdud-pa dang / chos-thun ring-drags-pas bkres-skom tsha-grang sogs kyis gdung-nas1097 nyan mi ’dod-pa skyo-bas nyan-pa rnams ni tshe ’dir yang / tshigdon phun-sum-tshogs-pa’i rang-bzhin bsam-gtan dang / shes-rab dang / rnam-pargrol-ba’i-chos la bar-du-gcod-cing phyir-mar-yang chos dang mi ’phrad-pa’i nyes-pas ’khor-ba mtha’-med-du ’khyams-par-’gyur-bas rab-tu-gus-pas spyod-lam-bsdamzhing legs-pa’i-tshul-gyis nyan dgos-so //
[116] mi-’dzin-pa-lnga ni / tshig-’dzin la don mi ’dzin-pa dang / don-’dzin la tshig mi ’dzin-pa / brda-ma-’phrod-par ’dzin-pa / gong-’og nor-nas ’dzin-pa / don go-log-tu ’dzin-pa rnams spang dgos-pa yin-te /
1095 A, B, C: rnam shes rig pa 1096 A, C: don gnyer gyis ’dun pa 1097 B: gdungs nas
[112] (3) If you listen (to the teachings) motivated by desire, such as the desire for greatness, the desire for fame, the desire for riches and honor, and so forth, or (with a mind) mixed with the five poisonous concepts of attachment, aversion, ignorance, and so on, it will be like pouring excellent nectar into a vessel containing poison. Not only will the dharma no longer benefit your mind, but you will have the defect of the dharma becoming non-dharma.
[113] You must listen without these three (defects). The Bhagavān instructs in the Medium-length Mother,1098 “Listen closely, in the proper manner, and retain it in your mind! I will explain it.” For this reason the sublime beings said, “Unless you practice the dharma according to the dharma, the dharma itself becomes the cause for going to the lower realms.”
[114] The six stains. As the Vyākhyā-yukti explains:
Listening with (1) pride, (2) no faith,
[115] Those who listen with (1) pride, thinking, “I am superior to my teacher and my dharma friends”; (2) no faith in the dharma, guru, or dharma friends; (3) lack of the earnest wish to endeavor in the dharma; (4) their senses going out toward objects so that they cannot focus one-pointedly; (5) the mind being inwardly withdrawn into drowsiness and dullness; and (6) weariness, since they do not want to listen (any longer) because the teaching session is too long and they are being distressed with hunger and thirst, heat and cold, and so forth—(those people) will, in this life, (experience) hindrances to the dharmas of concentration, knowledge, and complete liberation (in regard to) the perfect nature of the words and (their) meaning. And, also in their subsequent lives, they will not meet the dharma. As a consequence of these shortcomings, they will wander endlessly in saṃsāra. Therefore, with utmost respect, you should control your conduct and listen properly.
[116] The five ways of not retaining. One needs to abandon: (1) retaining the words but not retaining the meaning; (2) retaining the meaning but not retaining the words; (3) retaining while failing to understand; (4) retaining in confused sequence; and (5) retaining incorrectly.
1098 The Medium-length Mother, in Tibetan yum bar ma or yum ‘bring ba, refers to the Prajñāpāramitā in twenty-five thousand verses.
[117] de lnga rim-par / tshig snyan cing legs-pa re-ched-du-’dzin-cing don-zab-mo la rtogdpyod mi ’jug-na des sems la phan-mi-thogs1099 / tshig gis ci-bya snyam-du khyaddu-bsad-nas don-zab-mo zhes spar-zin-byas-kyang tshig la ma bsten-par don mi ’byung / drang-nges ldem-dgongs-kyi-gsung1100 sna-tshogs-pa brda’-ma-’phrod-par bzung-na yang-dag-pa’i-chos dang rgyab-’gal-du-’gro / gong-’og nor-nas bzung-na bstan-pa’i-babs dang mi mthun-pa la-sogs-pa’i ’gal-’du-can-du-’gyur / don log-parbzung-na log-rtog rgyun-’byams-nas rang-rgyud chud-za-zhing bstan-pa’i rkang’dren-du-’gyur-ba’i phyir spang dgos-pa yin-no //
[118] gnyis-pa blang-bya’i-kun-spyod la ’du-shes-bzhi brten-pa / pha-rol-tu-phyin-padrug1101 dang ldan-pa / spyod-lam gzhan bstan-pa’o /
[119] dang-po ’du-shes-bzhi brten-pa ni // sdong-po-bkod-pa las /
rigs-kyi-bu khyod-kyis bdag-nyid la nad-pa’i ’du-shes-bskyed-par-bya’o
// chos la sman gyi ’du-shes-bskyed-par-bya’o // nan-tan nyams-su-len-pa la nad-nye-bar-’tsho-ba’i ’du-shes-bskyed-par
bya’o // dge-ba’i-bshes-gnyen la sman-pa mkhas-pa’i ’du-shes-bskyed-par-bya’o // zhes-so //
[120] chos nyan-pa’i rnal-’byor pha-rol-tu-phyin-pa-drug1102 dang bcas-pa ni / chos-spyodthams-cad-kyi-man-ngag-mngon-par-rtogs-pa’i-rgyud las //
[121] dang-po byang-chub-sems-bskyed de // rang-nyid sgrol-mar sgoms-byas-nas1103 // rna-ba g.yas-par pad-ma bsam // slob-dpon ’jam-dpal bsgom-byas-nas // bla-ma’i zhal gyi ‘od-zer dag // pad-mar nges-par thim-par-bya // ‘gro rnams lha-mor bsgoms-byas-nas1104 / thon-khar mi-rtog stong-pa-nyid // skad-cig-gnyis-tsam bsgom-par-bya //
zhes sbyor-dngos-rjes-kyi-rnal-’byor dang //
1099 A, C: phan mi thog 1100 B: gsungs 1101 A, B, C: pha rol du phyin pa drug 1102 A, B, C: pha rol du phyin pa drug 1103 B: bsgom byas nas 1104 B: bsgom byas nas
[117] Those five one by one (are as follows). (1) If you retain (what you have heard) out of fondness for pleasant and elegant phrases and do not engage in analysis of the profound meaning, it will be of no benefit to your mind. (2) When you are condescending toward (words), thinking, “What good are words?”, then, even though you try to catch the so-called ’profound meaning’, without relying on words the meaning will not come. (3) If you retain (what you have heard) but fail to understand the different (levels of) the teachings, such as the provisional meaning, the definitive meaning, and the covert intentions, you will run against the genuine dharma. (4) If you retain in a confused sequence, you will have the contrariness of not being in accord with the sequence of the teaching, and so forth. (5) If you retain incorrectly, then, perpetuating wrong concepts, you let your mind go to waste and you become a disgrace to the doctrine. Therefore, you need to abandon (these five ways).
[118] Second, the conduct to be adopted (has three parts): (1) relying on four concepts; (2) being endowed with the six transcendental perfections; and (3) exposing other (inappropriate) modes of conduct.
[119] First, relying on four concepts: From the Gaṇḍha-vyūha-sūtra:
Noble son, you should give rise to the concept of yourself as a sick person. Give rise to the concept of the dharma as your medicine. Give rise to the concept of intensive practice as a fast cure for your illness. Give rise to the concept of your spiritual guide as a learned physician.
[120] (Second), the yoga of listening to the dharma while being endowed with the six transcendental perfections. From the Chos spyod thams cad kyi man ngag mngon par rtogs pa’i rgyud:1105
[121] First, develop bodhicitta. Then, meditate on yourself as Tārā And imagine your right ear to be a lotus. Meditate on your teacher as Mañjuśrī; Light rays (emanate) from your master’s mouth and Actually dissolve into the lotus (of your ear). Meditate on all beings as female deities, And at the end (of the session) meditate a few moments On non-conceptual emptiness.
That is the yoga for the beginning, the main part, and the end.
1105 The Tantra of Thorough Comprehension of the Instructions on all Dharma Practices.
[122] me-tog stan sogs rab-’bul zhing // sa-phyogs spyod-lam sdoms-pa dang // srog-chags kun la ’tshe-mi-byed // bla-ma la ni gsol-ba-’debs // ma-yengs bla-ma’i gdams-ngag nyan // dogs-sel phyir-na skyon-tshig ’dri // sgrol-ma-yan-lag-drug dang-ldan //
zhes-pas
[123] nyan-pa-pos chos-’chad-pa’i-stan dang / mchod-pa me-tog sogs ’bul-ba sbyin-pa / saphyogs dag-par-bya-ba dang / lus-ngag-yid-gsum gyi spyod-lam ma-dad-pa la-sogspa bsdams-pa ni tshul-khrims / chos-gral-du lhags-pa’i ’bu-sbrang sogs la mi ’tshezhing shig la-sogs-pa’i gnod-pa che-chung bzod-pa / chos-ston-pa la gsol-ba-’debsshing nyan-par brtson-pa ni brtson-’grus / sems ma-yengs-par nyan-cing thos-pa1106 ’dzin-pa ni bsam-gtan / rang-gis rtogs-pa’i don la dpyod-pa dang the-tshom-gyigzhir-gyur-na bla-ma la ’dri-zhing rtsod-pas rnam-par gtan-la-dbab-pa ni shes-rab ste pha-rol-tu-phyin-pa-drug1107 rdzogs-par-ldan-pa dang /
[124] ’chad-pa-po la’ang chos bstan-pa ni sbyin-pa / nyon-mongs-pa-med-pa ni tshulkhrims / chos-ston-pa1108 la skyo-ngal dang gnod-’tshe bzod-pas bzod-pa / spro-bas brtson-’grus / chos-’chad-pa las gzhan-du ma-yengs-pas bsam-gtan / tshig-don’byed-pas shes-rab ste drug-po rdzogs-par-’gyur-ro //
[125] spyod-lam gzhan bstan-pa ni /
ma-dad-pa la chos mi bshad // mi-na bzhin-du mgo-dkris dang / gdugs dang ’khar-ba mtshon thogs1109 dang / mgo-bo g.yogs-pa dag la min //
zhes-pa la-sogs-pa’o //
[126] gsum-pa dpon-slob gnyis kyis ’chad-nyan ji-ltar bgyi-ba’i tshul la // chings-chen-polnga’am gsum gyis bcings-nas ’chad-de /
1106 B: thos par 1107 A, B, C: pha rol du phyin pa drug 1108 B: chos bstan pa 1109 A, C: thog
[122] (1) Present flowers, a throne, and the like;
[123] (To explain this in detail): (1) The person listening (to the teachings) should present a cushion, offerings, flowers, and so forth to the expounder of the dharma—this is generosity. (2) (He) should clean the area and refrain from any disrespectful conduct of body, speech, and mind—this is discipline. (3) (He) should not harm insects and bees that crawl between the rows of dharma (students) and should bear the greater and lesser discomforts of fleas and the like—this is patience. (4) (He) should supplicate the dharma teacher and be diligent in listening—this is diligence. (5) (He) should listen with a non-distracted mind and remember what is heard—this is meditation. And, (6) when analyzing the meaning of what he has understood, if doubts arise, (the listener) should inquire and discuss (doubts) with the teacher, thereby establishing conviction—this is knowledge. Thus (the listener) is endowed with the six perfections.
[124] As for the teacher: (1) Teaching the doctrine is generosity. (2) Being without afflictions is discipline. (3) Putting up with physical and mental fatigue1110 and harm when teaching the dharma is patience. (4) (Teaching) with joy is diligence. (5) Being undistracted while expounding the dharma is meditation. And, (6) discerning the words and their meaning is knowledge. Thus, (the teacher) has the six (transcendental perfections) complete.
[125] (Third), exposing other (inappropriate) modes of conduct. As it is said:1111
Do not explain the dharma to those who are disrespectful, Nor to those who, while not being sick, wrap their heads, Nor to those who carry parasols, staffs, or weapons, Nor to those who cover their heads.
[126] Third, how both teacher and student should explain and listen is demonstrated by five or three great key points.
1110 See Illuminator: sems skyo ba and lus ngal ba 1111 Stanza 88 of the fifth chapter of the Bodhisattva-caryāvatāra.
[127] dang-po chings-chen-po-lnga ni // rnam-bshad-rigs-pa1112 las /
mdo-don smra-bar-’dod-rnams la / man-ngag cung-zhig sbyin-par-bya // de la man-ngag ’di yin-te // dgos-pa bsdus-pa’i-don bcas dang // tshig-don bcas dang mtshams-sbyor bcas // brgal-lan1113 bcas te bsnyad-par-bya //
zhes so /
[128] chings-gsum ni dkyus-kyi-sa-gcod-pa stag-mo’i mchongs-stabs lta-bu / tshig-gi-’brunon-pa rus-sbal gyi nur-’gros lta-bu / skabs-kyi don-bsdu-ba seng-ge’i-’gying lta-bu’o //
[129] de-ltar chings-chen-po-lnga’am gsum-po rnams ni gzhung-gi skabs-dang-skabs-su ston-par-’gyur-ba de-dang-der shes-par-bya-ba las rgyas-par-ma-spros-la /
[130] don-du bdag-gi bla-ma bka’-drin-can ni / bstan-pa thams-cad ’gal-med-du rtogsshing / gzhung-lugs thams-cad gdams-par-shar-bas gsar-rnying ris-med-pa’i bstanpa’i-bdag-po nyid-du-gyur
[131] gshis gzhung ’di ji-ltar gsungs-na / sa-skya-pa-rnams1114 la rje-btsun bsod-nams-rtsemo’i ’grel-pa dang / dge-ldan-pa-rnams la dar-ṭīk dang / bka’-brgyud-pa-rnams la dpa’-bo-gtsug-phreng sogs kyi ’grel-pa1115 bzhin gsungs-pa dang / rnying-ma-parnams1116 la sngar rdzogs-chen-shrī-sing-har1117 rnying-ma-rang-lugs bzhin gsungs zhes thos-shing /
1112 A, C: rnam bshad rig pa 1113 A, C: brgal len 1114 A: sa skya ba rnams 1115 A: ’grel ba 1116 A, B: rnying ma ba rnams 1117 B: śrī sing ha la
[127] First, the five great key points. From the Vyākhyā-yukti:
To those who wish to explain the meaning of the sūtras
I must give a short instruction.
The following (are the aspects of) the instruction to be explained:
One must teach by relating (1) the purpose with (2) the condensed
meaning;
(3) The meaning of the words with (4) the outline; And also with (5) the responses to objections.
[128] The three key points are: (1) dividing the text into chronological sections, like the leaping of a tigress; (2) covering each syllable of the words, like the sliding walk of a turtle; and (3) occasionally condensing the meaning, like the graceful movement of a lion.
[129] The five great key points and the three key points will be taught in one place or another in the text. One should refer to them at their respective places, as I will not elaborate on them in detail.
[130] In fact, my kind teacher (Paltrül Rinpoche) had realized all teachings without any contradictions, and all texts appeared to him as instructions. Therefore, he became a lineage holder for the teachings of the Old and New (Schools).
[131] On this basis, when asked, “How should this text (the Bodhisattva-caryāvatāra) be explained?”, I (Khenpo Kunpal) heard him say, “It should be explained to the followers of the Sakya School according to the commentary of the venerable Sönam Tsemo;1118 to the followers of the Genden School1119 with the commentary of Darma (Rinchen);1120 to the followers of the Kagyü School with the commentary of Pawo Tsuglak Trengwa and others;1121 and to the followers of the Old School—and (in particular) for the Śrī Siṃha (Shedra) of the ancient Dzogchen (monastery)—according to their own tradition of the Old School.”1122
1118 See bsod nams rtse mo ’grel pa, written by the great Sakyapa master Sonam Tsemo [bsod nams rtse mo] (1142-1182). 1119 The Genden School [dge ldan pa] refers to the Gelukpa School [dge lugs pa].
1120 See dar ṭik, written by Gyaltsab Dharma Rinchen [rgyal tshab dharma rin chen] (1362-1432). 1121 See gtsug lag ’grel chen, written in 1565 by Pawo Tsuglak Trengwa [dpa’ bo gtsug lag phreng ba] (1504-1566).
1122 See dpal sprul rnam thar, folio 17a2-3: He explained (the Bodhisattva-caryāvatāra) to the followers of the Nyingma school according to the great commentary by Prajñākaramati and according to the commentary by Ngülchu Thogme [rnying ma’i nang sher ’byung blo gros kyi ’grel chen dang / thogs ’grel ltar bshad par mdzad la].
[132] phyis-su yul dus gang-zag gam dgos-dbang-gis dngul-chu-thogs-med kyi ’grel-pa1123 gtsor-ston-gyis dgongs-pa sna-tshogs-par gsungs-pa dang / khyad-par rdo-rje’i-lunggis-zin-pa’i mchog-gling rigs-sras-dam-pa sogs rang dpon-slob la zla-ba drug gi bar gzhung ’di gsungs skabs thogs-’grel gtsor-bzhag-gis gdams-ngag nyams-len la sbyarba gang-gsungs rang-blor nges-pa’i zin-bris sogs dkyus-bkod-kyi-tshul-du gtso-borbyas-te /
[133] ‘dir ’chad-par-bya-ba las lung-sbyor sogs rgyas-spros mkhas-pa la ni mi-dgos la yiges-’jigs-shing // las-dang-po-pa-dag ’bru-’grel tsam don-du-gnyer-zhing shes-parsla-bas nyams-phan-zhig snying-la-bcang-ba las spros-pa la ’chel-bar-ma-byas-so //
[134] gnyis-pa bshad-bya-dngos-bshad-pa la / bstan-bcos kyi mtshan dang / mtshan de ldan gyi gzhung-bshad-pa gnyis las /
[135] dang-po la mtshan-dngos dang / zhar-byung ’gyur-phyag gnyis las /
inserted root text: title
rgya gar skad du / bodhi satva tsarya a-ba-ta-ra bod skad du / byang chub sems dpa’i spyod pa la ’jug pa
1123 A: ’grel ba
[132] Later, due to special circumstances of location, time, and audience, he taught many different interpretations but mainly the commentary of Ngülchu Thogme.1124 In particular, he taught this text (the Bodhisattva-caryāvatāra) for six months to students such as myself (Khenpo Kunpal), to masters such as Chokgyur Lingpa, who is mentioned in the prophecies, to his sublime son, and others. At that time, mainly using the commentary of Ngülchu Thogme, he taught this text as an instruction for practice. I principally relied on my notes,1125 which guaranteed that everything he (Paltrül Rinpoche) taught remained in my mind, along with other (sources) in a chronological manner.
[133] For what I will explain here, scholastic elaborations such as quotations will be unnecessary, and I am fearful of (using too many) words. I have in mind something practical, a mere word-by-word commentary for beginners, easy to practice and understand. Therefore, I will not pursue (detailed) elaborations.
[134] Second, the explanation of the main topic has two (primary parts): (1) the explanation of the title of the treatise and (2) the explanation of the text that bears this title.
[135] The first (main part) has two (sections): (1) the actual title and (2) the adjunct homage of the translator.
inserted root text: title
In the Indian language: Bodhisatva-caryāvatāra1126 In the Tibetan language: byang-chub-sems-dpa’i-spyod-pa-la-’jug-pa (Entering the Conduct of the Bodhisattvas)
1124 See dngul chu thogs med ’grel pa, written by Ngülchu Thogme Zangpo [dngul chu thogs med bzang po] (1295-1369). 1125 See dpal sprul zhal rgyun. 1126 Note that Tibetans transcribe the Sanskrit ‘bodhisattva’ as ‘bodhisatva’.
[136] dang-po la mtshan de rgya-skad ltar smros-na rgya-gar ’phags-pa’i-yul na skad-rigs chen-po mi-’dra-ba bzhi las legs-sbyar saṃskṛ-ta1127 lha-yi-skad-du / bo-dhi-satvatsarya-a-ba-ta-ra de-nyid bod-yul kyi skad1128 bzang-shos go-bde nyid1129 du sgyurna / byang-chub-sems-dpa’i-spyod-pa-la-’jug-pa /
[137] rgya-bod-kyi-skad-gnyis shan-sbyar-na / bo-dhi zhes-pa byang-chub / de-bzhin-du satva sems-dpa’ / tsarya spyod-pa a-ba-ta-ra ’jug-pa yin-no //
[138] mtshan de gang-gi-sgo-nas btags zhe-na spyir brjod-bya’i-don dang / rjod-byed-kyitshad dang / byed-las dang / yul dus gang zag dpe sogs kyi sgo-nas btags-pa las ’di ni dang-po’o//
[139] mtshan de’i don ni / ye-shes-drva-ba1130 las /
dri-ma-bral phyir byang-ba ste // yon-tan rgyas-pas chub-pa nyid //
ces gsungs-pa ltar /
[140] spang-bya sgrib-gnyis bag-chags dang bcas-pa dag-cing byang-bas-na byang / rtogsbya’i-ye-shes yon-tan thams-cad khong-du-chub-pas-na chub /
[141] de-nyid ’thob-pa’i ched-du dbu dang yan-lag gzhan la gtong-ba sogs bya-dka’-ba’ispyod-pas sems-mi-zhum-par dpa’-bas-na sems-dpa’ ste / mdo-rgyan las1131 /
brtan-pa sdug-bsngal grogs-ngan dang / zab-mo thos-pas mi-g.yo-ba’o //
zhes-so //
[142] spyod-pa ni / rgyal-dbang klong-chen-pas /
rgyal-sras rnams kyis kun la bslab-bya ste / gtso-bo pha-rol-phyin-pa-drug la bslab /
zhes gsungs-pa ltar /
byang-chub-sems-dpa’i-spyod-pa thams-cad pha-rol-tu-phyin-pa-drug1132 tu ’du la /
1127 C: saṃskṛtā 1128 B: bod kyi yul skad 1129 C: nyis 1130 C: dra ba 1131 B: mdo sde rgyan las 1132 A, B, C: pha rol du phyin pa drug
[136] First, the title (of this text), when quoted in Indian languages, is Bodhisatvacaryāvatāra in the divine language, which is Sanskrit, ’the well-composed (language)’ among the four great and special canonical languages (that existed) in the noble land of India. When translated in an easily understandable fashion into the best language of the country of Tibet, (the title) is Entering the Conduct of the Bodhisattvas.
[137] Correlating the two languages of India and Tibet, ’bodhi’ corresponds to ’awakening’, ’satva’ to ’hero’, ’carya’ to ’conduct’, and ’avatāra’ to ’entering’.
[138] If you ask how (this text) received its name, then (a text) generally is named in accordance with its topic, the size of the text, the function (of the text), a location, a time, a person, a metaphor, and so forth. Here, from among those, (the name of this text derives from) the first, (which is the topic).
[139] The (etymological) meaning of the title: (in regard to the word ’bodhi’, meaning ‘pure and inclusive’) the Ye shes drva ba says:
Because it is free from (all) stains, it is pure.
Because (all) qualities are unfolded, it is inclusive.
[140] It is pure because that which is to be overcome, the two obscurations together with (all) habitual tendencies, is ‘cleansed’ and purified. It is ‘inclusive’ because it encompasses all qualities and wisdom that can be realized.
[141] In order to attain this (bodhi), the (bodhisattva) is courageous since his mind does not shy away from conduct that is difficult to do, such as sacrificing his head and limbs to others. Therefore, he is a ’satva’, a ’hero’. From the Sūtrālaṃkāra:
The stable one is unshaken by
Suffering, negative-minded friends, or when hearing the profound.
[142] (In regard to the word) ’carya’, the ’conduct’, the lord of the victors, Longchenpa, said:
The children of the victors should train in all (fields of knowledge),
But they should principally train in the six transcendental perfections.
According to this statement, all of a bodhisattva’s conduct is included within the six transcendental perfections.
[143] spyod-pa de la ‘jug-pa ste / las-dang-po-pa’i blo-sbyong dang bstun-nas ji-ltar nyamssu-len-pa’i thabs sam tshul tshangs-la ma-nor-bar gzhung ’di-nyid-kyis yang-dag-par ston-pas-so //
[144] mtshan-btags-shing klad-du-smros-pa’i dgos-pa ni / spyir ming-btags-pa tsam gyi dgos-pa ni / ming-don gyi ‘brel-ba shes-nas blang-dor-gyi-don la mi-rmongs-par’gyur-te / lang-kar-gshegs-pa las /
ming-du-gdags-par ma mdzad-na // ‘jig-rten thams-cad rmongs-par-’gyur / de-bas mgon-po thabs-mkhas-pas // chos rnams ming-du-gdags-par-mdzad //
ces gsungs-so //
[145] khyad-par ’dir brjod-bya las btags-pas / dbang-po-rab-kyis mtshan tsam mthong-bas dbu-zhabs-kyi-don thams-cad khong-du-chud / ‘bring-gis phyogs-tsam rtogs / thamas sman-snod la kha-byang-btags-pa ltar glegs-bam btsal sla-ba’i dgos-pa yod-do //
[146] mtshan rgya-skad sor-bzhag-du-smros-pas mtshan gnyis zlos-par-’gyur-ro zhe-na / der mi-’gyur-bar ma-zad dgos-pa’i-khyad-par-bzhi yod-de / gang zhe-na /
[147] rgya-gar chos-khungs1133 btsun-pas bstan-bcos khungs-mar1134 yid-ches-pa’i dgos-pa dang /
[148] dus-gsum-gyi-sangs-rgyas kun legs-sbyar lha’i-skad kyis chos gsungs-pas rang-gis de’i skad-du bton-cing bshad-pas rang-rgyud la byin-rlabs-’jug-pa dang /
[149] ma-’ongs-pa-na de’i skad kyis chos gsung-bar-’gyur-bas skad la bag-chags-’jog-pa dang /
[150] mtshan ’di ji-ltar-bar gzhung kun rgya-skad-du yod-na don shes-shing ’chad-par lta-ci tshig-tsam-yang ji-bzhin ’don-par-dka’-bar shes-nas lo-tsā-ba’i bka’-drin dran-pa’i dgos-pa’o //
1133 A: chos khung 1134 A: khung mar
[143] The (meaning of the word) ’avatāra’, ’entering’ into this conduct (is as follows): this text (the Bodhisattva-caryāvatāra) genuinely teaches, in a complete and unmistaken way, the manner and methods of practicing (the precious bodhicitta and the six transcendental perfections) in accordance with the mental capacity of a beginner.
[144] The purpose for giving a title and proclaiming it at the beginning (is both general and particular). The general purpose for giving a name: if one understands the connection between a name and its meaning, one will in no way be ignorant about what must be done and what must be avoided. From the Laṇkāvatāra-sūtra:
Had (the Buddha) not given names, The whole world would have remained ignorant. Therefore, the Protector, skilled in means, Named (all of) his teachings.
[145] Particularly for this (text, the title) was given (according to) the topic. Therefore, when a person of highest capacity merely sees (the title of this text), he will understand the complete meaning from beginning to end. A person of average capacity will understand it in a general way, and a person of the lowest capacity will easily find the text, just like (finding) a medicine bottle to which a label has been attached. This is the purpose (for giving a title.)
[146] One might object, saying, “By quoting the untranslated title in the Indian language, one is thus repeating the title twice.” Not only is this so, but (in fact) there are four special reasons for leaving the untranslated title. What are they?
[147] (1) Because India is the genuine source of the dharma, (giving the title in the Indian language) serves the purpose of inspiring trust in the origin of the treatise.
[148] (2) Because all the buddhas of the three times speak in Sanskrit, the divine language, (writing the title in the Indian language serves the purpose of) enabling the blessings (of the buddhas) to enter into one’s mind-stream when one recites or explains (the title) in this language.
[149] (3) Because one will teach the dharma in the future in this language (once one has become a buddha), (giving the title in the Indian language serves the purpose of) establishing a habitual pattern in that language.
[150] (4) Because one understands how difficult it is to merely recite the words (of the Sanskrit title) correctly, not to mention (how difficult it would be) to understand the meaning (of the text) or explaining (it) if the entire text were in Indian language just like the title, (giving the title in the Indian language) serves the purpose of remembering the kindness of the translators.
inserted root text: homage
sangs rgyas dang byang chub sems dpa’ thams cad la phyag ’tshal lo
[151] gnyis-pa ’gyur-phyag ni/ lo-tsā-bas bkod-pa ste ’di la rgyal-po’i-bkas-bcad-kyi-phyag gam / sde-snod-ngos-’dzin-gyi-phyag ces-bya-ste / chos-rgyal-yab-mes kyi ring-la lotsā-ba rang-rang-gi lhag-pa’i-lha la-sogs-pa rang-gang-mos la phyag-mdzad-pa las ’diltar gcig-tu-bkas-ma-bcad la /
[152] rgyal-po mnga’-bdag khri-ral gyis1135 paṇḍi-ta dang lo-tsā-ba mang-po ’u-shangrdo’i-lha-khang / ’phang-thang-ka-med-kyi-gtsug-lhag-khang du gdan-drangs-te chos rnams skad-gsar-bcad-kyis gtan-la-dbab-tshe sde-snod-gsum so-so-rang-rang dang mthun-pa’i ’gyur-phyag-mdzad dgos-par bkas-bcad-pa’i phyir ram sde-snodgsum so-sor ma-’dres-par shes-par-’gyur-bas nas1136 / de-skad ces-bya /
[153] de-yang ’dul-bar las rgyu-’bras phra-zhib gsungs-pa rnams sangs-rgyas nyag-gcig gi spyod-yul yin-pas thams-cad-mkhyen-pa la phyag-’tshal-lo zhes dang / mdo-sde rnams sangs-rgyas dang byang-sems-rnams dri-ba dang dri-lan gyi tshul-du gsungspas sangs-rgyas dang byang-chub-sems-dpa’ thams-cad la phyag-’tshal-lo zhes dang / mngon-par phung-khams skye-mched kyi rab-dbye sogs gsungs-pa-rnams shes-rab zab-mos rtogs-bya yin-pa’i phyir ’phags-pa ’jam-dpal-gzhon-nur-gyur-pa la phyag’tshal-lo zhes phyag-mdzad-pa las / ’dir mdo-sde dang mthun-par phyag-mdzad-pa ste /
1135 B: mnga’ bdag khri ral pa can gyis 1136 B: so sor ma ’dres par ’gyur bas na
inserted root text:
[151] Second, the homage of the translator: This (homage) is inserted by the translator. There are (different types of homages), such as the homage ordered by the king, which is also known as the homage that identifies the (specific) piṭaka1137 (to which it belongs). During the time of the ’forefather dharma kings’, the translators paid homage to any meditation deity to which they were personally devoted. (The kings) had not yet decreed that (the translators’ homages) had to be uniform.
[152] King and ruler Tri Ralpachen invited many paṇḍitas and translators to the temple of Ushang Doyi Lhakhang and to the temple of Phang-Thang Kame. After they had finalized (all) the (translated) teachings (using) a revised language, (King Ralpachen) decreed that they must present a translator’s homage (for each text), corresponding to the respective (piṭaka among) the three piṭakas, and that therefore the three piṭakas had to be translated so that they could be recognized as being distinct from one another. So (the king) decreed.
[153] Since the vinaya teachings on the most subtle laws of karma, cause and effect, are within the scope of the Buddha’s knowledge alone, (each text of the vinaya-piṭaka) begins with ’Homage to the Omniscient One’. Since (the Buddha) taught the sūtrapiṭaka as questions and answers between the Buddha and the bodhisattvas, (each sūtra) begins with ’Homage to all buddhas and bodhisattvas’. Since the teachings of the abhidharma, such as the subtle distinctions between the (five) aggregates,1138 the (eighteen) elements,1139 the (twelve) sense fields,1140 and so forth, can (only) be realized through profound wisdom, (each abhidharma text) begins with ’Homage to the noble Mañjuśrīkumārabhūta’. Here, (in the case of the Bodhisattva-caryāvatāra, the translator) presents his homage in accordance with the sūtra-piṭaka.
1137 The three piṭakas or collections are: vinaya-piṭaka, sūtra-piṭaka, and abhidharma-piṭaka 1138 skr. skandha 1139 skr. dhātu 1140 skr. āyatana
[154] ma-rig-pa’i gnyid-’thug-po las sangs-shing1141 shes-bya’i-chos la blo-gros-kyi-pad-mo rnam-par-rgyas-pas-na sangs-rgyas dang / de-yang / ji-skad-du /
ma-rig-gnyid las sangs phyir dang / shes-bya la yang blo-rgyas phyir // sangs-rgyas pad-mo ’dab ltar rgyas // de’i-phyir sangs-rgyas zhes-bya’o //
zhes-pa bzhin-no //
[155] bsam-pa byang-chub-mchog-tu-sems-bskyed-cing sbyor-ba phyin-drug gi nyams-len la brtson-pas byang-chub sgrub-pa la sems mi-zhum-par dpa’-ba dang /
[156] de gnyis kyi1142 thugs-rgyud na bzhugs-pa’i dam-pa’i-chos dang bcas-pa thams-cad la lo-tsā-bas ’gyur-mdzad-pa’i snga-rol-du bar-chad-med-par ’gyur mthar-phyin-pa’i ched-du phyag-’tshal-lo zhes bkod-pa’o //
[157] gnyis-pa mtshan de ldan gyi gzhung bshad-pa la / bstan-bcos rtsom-pa la ’jug-pa’i yan-lag // brtsam-bya1143 bstan-bcos lus-kyi-rang-bzhin / mjug yongs-su-rdzogs-pa’i bya-ba dang gsum /
[158] dang-po la mchod-par-brjod-pa / brtsom-par-dam-bca’-ba1144 / khengs-pa-bskyungba / spro-ba-bskyed-pa dang bzhi las /
inserted root text: stanza 1 / first half
bde gshegs chos kyi sku mnga’ sras bcas dang / phyag ’os kun la ’ang gus par phyag ’tshal te /
[159] dang-po ni / phyag-’tshal-te zhes gang-la ’tshal-na lam-bde-ba byang-chub-semsdpa’i-theg-pa la brten-nas ’bras-bu-bde-ba rdzogs-pa’i-sangs-rgyas-kyi-sar gshegspas-na bde-gshegs zhes sangs-rgyas-dkon-mchog bstan-te /
[160] de’ang su-ga-ta’i sgra-las-drangs-na / su ni legs-pa mdzes-pa bde-ba dang / ga-ta gshegs-pa la ’jug-pas-na / legs-pa’am mdzes-par-gshegs-pa dang / slar-mi-ldog-pargshegs-pa dang / rdzogs-pa’am ma-lus-par-gshegs-pa dang gsum ste /
1141 A, C: ma rig pa’i gnyid ’thug po lta bu sangs shing 1142 B: de nyid kyi 1143 A, C: brtsams bya 1144 B: rtsom par dam bca’ ba
[154] Buddha (‘awakened’ and ‘unfolded’) means that he has ’awakened’ from the deep sleep of ignorance and that he has completely ’unfolded’ the lotus of wisdom toward (all) fields of knowledge. As it is said:
Because he has ‘awakened’ from the sleep of ignorance, Because he has opened his mind to knowledge, Because Buddha is ‘unfolded’ like a lotus petal, Therefore, is he called the Buddha.
[155] Bodhisattva means a hero whose mind does not shy away from accomplishing enlightenment through developing supreme bodhicitta as the motivation and through endeavoring in the practice of the six transcendental perfections as the application.
[156] To all these, including the sublime teachings that dwell in the minds of both, (the buddhas and bodhisattvas), the translator, before beginning his translation, states, ‘I pay homage’, in order to complete (the translation) without obstacles.
[157] Second, the explanation of the text that bears this title has three (subsections): (1) the section of entering into the composition of the treatise, (2) the explanation of the body of the treatise itself which is to be composed, and (3) the conclusion, the sections which bring (the commentary) to a perfect ending.
[158] The first (subsection) has four (parts): (1) declaration of respect, (2) pledging to compose (this text), (3) casting away pride, and (4) generating joy.
inserted root text: stanza 1 / first half
To the sugatas, who are endowed with the dharmakāya, together with their sons, and To all who are worthy of veneration, I respectfully pay homage. That done,
[159] First, to whom do you pay homage when (the text) says, ’I pay homage’? (The text) presents the jewel of the Buddha (the first of the three jewels) by saying ’sugata’ (the one gone to bliss) because, based on the vehicle of the bodhisattvas, the path of bliss, he has gone to the level of perfect buddhahood, the fruition of bliss.
[160] If one explains (the term) ’sugata’ from the Sanskrit, then ’su’ means ’excellent’, ’beautiful’, and ’blissful’; ’gata’ means ’to embark upon a journey’. Therefore, ’sugata’ has three meanings: (1) excellently or beautifully gone, (2) gone without returning, and
(3) perfectly or completely gone.
[161] ‘di’i don yang rgya-bod-kyi-mkhas-pa-rnams-kyis spangs-pa1145 dang / rtogs-pa sosor dang / gnyis-kar sbyar-te gsung-pa bzhin1146 ’chad-du-yod- na’ang / ’dis ’thus-te //
[162] legs-pa’am mdzes-par-gshegs-pa ni / kun-nyon phyogs-kyi sdug-kun gyi nyes-pa’i dri-ma-med-par legs-pa’am mdzes-par-gshegs-pa / dper-na skyes-bu gzugs-mdzespa lta-bu / des ni ’khor-ba las khyad-par-du-byas-pa-ste / srid-pa-rnams ni sdugbsngal rgyu-’bras las ma ’das-pa’i phyir-ro //
[163] slar-mi-ldog-par-gshegs-pa ni bdag-lta’i sa-bon drung-nas-phyung-ba’i phyir budshing bsreg-pas slar-mi-skye-ba bzhin-du ’khor-bar mi-ldog-pa-ste / dpe rims-nad legs-par-byang-ba’i skyes-bu lta-bu / des ni phyi-rol-pa’i lam1147 las khyad-par-byaspa-ste / de-dag srid-rtser song-na’ang srid-pa’i-rva-ba las ’da’-mi-nus-pa’o //
[164] ma-lus-pa’am rdzogs-par-gshegs-pa ni / spangs-rtogs mthar-phyin-pa’i yon-tan-gyimchog ma brnyes-pa cung-zad kyang med-pa dpe bum-pa legs-par-gang-ba lta-bu ste / gshegs-tshul des ni nyan-rang las khyad-par-phye-ste / de-dag las1148 mi-ldog-partsam yod-kyang spangs-rtogs1149 ma-rdzogs-pas nyi-tshe-ba yin-pas-so //
[165] sangs-rgyas bcom-ldan-’das rtogs-pa’am bstan-pa-chos-kyi-sku la mnga’-dbang-’byorbas sam mnga’-bas-na chos-kyi-sku-mnga’ zhes chos-dkon-mchog bstan-te / de’ang rgyud-bla-ma las /
chos-sku-rnam-gnyis shes-bya-ste // chos-dbyings shin-tu dri-med-pa // de yi rgyu-mthun zab-pa dang // sna-tshogs tshul ni ston-pa’o //
zhes gsungs-pa ltar /
[166] stobs sogs rtogs-pa-chos-sku’i rgyu-mthun-pa bstan-pa-chos-sku zab-pa dang rgyache-ba’i lung-gi-chos-phung ma-lus-pa sangs-rgyas la mnga’-bas-na de-skad-ces-so //
1145 A: spangs ba 1146 B: gsung ba bzhin du 1147 B: des phyi rol pa’i lam 1148 A, C: la 1149 A: spang rtogs
[161] The meaning of these (three interpretations of the term ‘sugata’) can also be explained according to the teachings of the Indian and Tibetan scholars as ’overcoming’ as well as ’realization’. (Both of these terms can be applied to the three interpretations) individually as well as in combination. Hence:
[162] (1) ’Excellently or beautifully gone’ means that (the Buddha) has gone excellently or beautifully, as he is untainted by the defects of (the truth of) suffering and (the truth of) its origination, (both of) which point at total affliction. The example for (the Buddha being untainted) is that of a person with a beautiful body. While (the Buddha) has gone beyond saṃsāra, worldly beings have not transcended suffering, its causes and their fruition.
[163] (2) ’Gone without returning’ means that (the Buddha) has eradicated the seeds of the view of having an identity and consequently does not return to saṃsāra, just as firewood that has already been burnt will not again flare up. The example for this is a person who has recovered from smallpox (and so cannot be re-infected). While (the Buddha) has surpassed (all) the paths of the non-Buddhists,1150 these (non-Buddhists), even if they reach the peak of worldly existence, can never transcend the confines of worldly existence.
[164] (3) ’Perfectly or completely gone’ means that (the Buddha) has attained the supreme qualities of perfect overcoming and perfect realization without the slightest (degree of) anything remaining (to be attained). The example for this is a vase filled to the brim. He has surpassed the śrāvakas and pratyekabuddhas through his ’manner of having thus gone’. Though (śrāvakas and pratyekabuddhas) will not fall back (into saṃsāra), they are only partially (realized) because they have not perfected (all the qualities) of overcoming and realization.
[165] Because the Bhagavān Buddha possesses or wields the power of the dharmakāya of realization and (the power) of the dharmakāya of the doctrine, (the text) says (the sugatas are) ’endowed with the dharmakāya’, thus presenting the jewel of the dharma (the second of the three jewels). From the Uttara-tantra:1151
Understand that there are two kinds of dharmakāya: The utterly immaculate dharmadhātu, And that conducive to the cause of its (realization), Which manifests in profound and manifold ways.
[166] It is said so because the Buddha is endowed with the dharmakāya of the doctrine, all the mountains of teachings, the profound and extensive scriptures which accord with the dharmakāya of realization, such as the ten powers and others.
1150 The ‘non-Buddhists’ or ‘outsiders’ [phyi rol pa; skr. bahirdhā] and the Buddhists or ‘insiders’ [nang pa; skr. ādhyāmika]. 1151 See Buddha Nature, pages 39, 169.
[167] sras-bcas sogs kyis dge-’dun-dkon-mchog bstan-te / de-yang spyir sku’i-sras sgragcan-’dzin / gsung-gi-sras nyan-thos dang rang-rgyal / thugs-kyi-sras byang-chubsems-dpa’ ste
[168] ji-ltar rgyal-po chen-po’i sras-kyi-thu-bo ni rgyal-po’i gdung-brgyud-’dzin-pa / ’khor’bangs mnga’-ris skyong-ba / mdzod-kyi lde-mig ’dzin-pa ltar thugs-kyi-sras-mchog byang-sems rnams ni / rgyal-ba’i-gdung-’dzin-pa dang / dam-pa’i-chos kyi mdzod’dzin-pa dang / ’khor gdul-bya’i-lhag-ma skyong-bas-na thugs-sras byang-sems thegchen-dge-’dun ste / de-dang bcas-pa’i dkon-mchog-rin-po-che-rnam-pa-gsum dang /
[169] der-ma-zad nyan-thos dang rang-rgyal dang rang las bslab-pa rgan-pa grib-ma-sorgcig-gis-mtho-ba sogs yon-tan sna-gcig-gis lhag-pa dang phan-’dogs-pa la-sogs-pas phyag-bya-ba’i-’os-su-gyur-pa gang-ci-yang-rung-ba ma-lus-pa kun la’ang tshul ji-lar ’tshal-na sgo-gsum gus-par-te gus-pa dang bcas-pa’i sgo-nas /
[170] sus ’tshal-na / slob-dpon zhi-ba-lhas skyes-bu-dam-pa ya-rabs-kyi-tshul dang mthunpar / dus-nam ’tshal-na / bstan-bcos ’di rtsom-pa’i sngon-du /
[171] dgos-ched bstan-bcos rtsom-pa la bar-chad-med-par rtsom-pa mthar-phyin-pa’i phyir dang / rjes-’jug-rnams kyang bstan-bcos yang-dag-par yid-ches-nas dad-cing dongnyer-gyis ’dun-cing ’chad-nyan la bar-chad-med-par mthar-phyin-pa’i phyir phyag’tshal-ba yin-te /
[172] ’phags-pa klu-sgrub kyis /
bstan-bcos byed-pos ston-pa la // mchod-par-brjod-pa ’bras-med-min // ston-pa dang ni bstan-bcos la // dad-’dun-bskyed-par-bya phyir-ro1152 //
zhes dang /
[173] rgya-cher-rol-pa las /
bsod-nams rnam-smin bde-ste sdug-bsngal thams-cad sel // bsod-nams ldan-pa’i mi-yis bsam-pa rnams kyang ’grub //
ces gsungs-pas-so //
1152 B: dad dang ’dun pa bskyed phyir ro
[167] By (saying) ’together with their sons’, (the text) presents the jewel of the saṃgha (the third of the three jewels). Generally, the son of his body is Rāhula, the sons of his speech are the śrāvakas and pratyekabuddhas, and the sons of his mind are the bodhisattvas.
[168] Just like the eldest son of a great king upholds the royal lineage, rules the entourage, the subjects, and people, and holds the key to the (storehouses of) treasure, just so the supreme sons of (the Buddha’s) mind, the bodhisattvas, are the successors of the Victor, the holders of the dharma treasure. They (in turn) look after the retinue, the remaining ones yet to be tamed. Therefore, his mind sons are the bodhisattvas, the Mahāyāna saṃgha. And together with these, (Buddha and dharma), they constitute the three precious jewels.
[169] Furthermore, (I will pay homage) to all who are worthy of veneration, whoever they may be, not excluding a single one; to the śrāvakas and the pratyekabuddhas; to those who surpass myself by (even) a single quality, such as a senior (monk) who is as much as one finger-width of a shadow cast (in ordination time my) senior; and to those who are helpful and the like. How will I pay homage? (I will pay homage) respectfully with the three gates,1153 that is to say in a respectful manner.
[170] Who is paying respectful homage? The master Śāntideva (pays homage) in accordance with the manner of the sublime beings of noble descent. When is he paying homage? Before composing this treatise.
[171] The reasons (for paying homage) are: (1) so that the composition of the treatise will be completed without any obstacles; (2) so that his followers will truly trust in the authenticity of the treatise, develop faith, and be inspired to diligence; and (3) so that (the treatise) will be successfully expounded and studied without any obstacles. Therefore, (the text says) ’I pay homage. That done …’.
[172] Noble Nāgārjuna has said:
The declaration of respect to the Teacher, (the Buddha), By the author of a treatise it is not without purpose, Because leads to the generation of faith and devotion In the teacher and treatise.
[173] From the Lalita-vistara-sūtra:
The ripening of merit brings happiness and dispels suffering. A meritorious person will accomplish (all) wishes.
1153 The three gates [sgo gsum] are body, speech and mind.
[174] te zhes1154 / de-ltar byas-te bstan-bcos rtsom zhes lhag-bcas so //
insterted root text: stanza 1 / second half
bde gshegs sras kyi sdom la ’jug pa ni / lung bzhin mdor bsdus nas ni brjod par bya /
[175] gnyis-pa ni // bde-bar-gshegs-pa sangs-rgyas kyi thugs-sras byang-chub-sems-dpa’rnams kyi spyod-pa’am sdom-pa nyes-spyod-sdom-pa’i-tshul-khrims / dge-ba-chossdud-kyi-tshul-khrims / sems-can-don-byed-kyi-tshul-khrims sam bslab-pa la ‘jug-pa ste sgrub-pa’i thabs sam tshul tshang-la ma-nor-ba ston-pa ’di ni pho-tshod dang rang-bzo ma-yin-par rgyal-ba’i-bka’-lung ji-lta-ba-bzhin-du mdor bsdus-shing go-slabar byas-nas ’dir ni brjod-par-bya-ste /
[176] de la lung-bzhin zhes-pa1155 yid-ches-pa’i phyir-te / tshad-ma-rnam-’grel las /
lung ni yid-ches tshig yin-te // nyes-pa zad-pa rdzun-gyi-tshig1156 // smra-bar mi-’gyur rgyu-med phyir // nyes-zad lung-du shes-par-bya//
zhes-pas-so //
[177] de-lta-na rdzogs-pa’i-sangs-rgyas kyi thugs kyi dpal-be’u ru bskyil / mgul gyi bum-pa nas phyung / ljags kyi pad-ma ru bkram / dung gi tshems bar-nas phyar-te1157 gsungs-pa’i rgyal-ba’i-bka’ dri-ma-med-pa’i sde-snod-rin-po-che ’di-snyed ma-nyamspar yod-bzhin-du ’di-nyid brtsam-pas1158 zlos-par-’gyur-ba las1159 dgos-pa-med-do snyam-na /
1154 C: te zhes pa / 1155 B: de la lung bzhin zhes pa ni 1156 B: brdzun gyi tshig 1157 A: tshem par nas phyung te; B: tshems bar nas phyar ste 1158 B: brtsams pas 1159 B: zlos par ’gyur bas
[174] ‘That done…’ is a continuative linker,1160 indicating, “That done (meaning, having paid homage) in this way, I will compose the treatise.”
inserted root text: stanza 1 / second half
In accordance with the scriptures, I will briefly explain Entering into the precepts of the sons of the sugatas.
[175] Second, in this (treatise) I will briefly explain, in a manner easy to comprehend, in accordance with the teachings and scriptures of the victors, without pretence or idiosyncratic fabrications, this complete and unmistaken presentation of the method or manner of practice, (which is) entering into the conduct or the precepts of the bodhisattvas, the heart sons of the sugatas, the buddhas. (The precepts) are the (three) trainings, which are (the three disciplines): (1) the discipline of refraining from negative conduct; (2) the discipline of practicing virtuous dharmas; and (3) the discipline of fulfilling the benefit of sentient beings.
[176] The reason for saying in accordance with the scriptures is so that one will trust (this treatise). From the Pramāṇa-vārttika:
The scriptures are words one can trust.
Since (the Buddha) is free from defects,
He lacks the basis for speaking lies.
Therefore, the scriptures should be understood to be (words) free of
defects.
[177] One might think, “All the precious baskets of the immaculate teachings spoken by the Victor, which were retained in the endless knot within the heart of the perfect Buddha and which overflowed from the vase of his throat, and which he displayed on the lotus of his tongue, and which issued forth from between his conch shell teeth, still remain undiminished (in this world). Consequently, they need not be repeated again by composing this (treatise).”
1160 This morpheme, called by Tony Duff ‘continuative linker’ or ‘continuative connector’, is called by Hahn ‘semi-final-particle’ [lhag bcas]. See Illuminator; The Thirty Verses, chapter on ‘Structures of the Tibetan Language’; and Schriftsprache, pages 148-155.
[178] skyon de-dag med-de / rgyal-ba’i-bka’ rgya-che / lung grangs-mang-bas snyigs-duskyi-sems-can tshe-thung-zhing / shes-brtson zhan-par ma-zad rmongs-shing le-los gzhan-dbang-du-gyur-pa-rnams-kyis1161 de-snyed shes-dka’-zhing nyams-len-dubsdu mi-shes-pa-rnams la brtse-ba-chen-pos dgongs-te / shes-sla-zhing nyams-lendu-bsdu bde-ba’i-ched-du1162 ‘thor-ba-rnams bsdus-te sgrub-pa-nyams-len-gyi-bstanbcos byang-chub-sems-dpa’i-spyod-pa tshang-la ma-nor-ba ’di-nyid brtsam-par-bya’o zhes dam-bcas-pa’o //
[179] spyir bstan-bcos la / ’khrugs-pa-bsdeb-pa’i-bstan-bcos / gab-pa-’byin-pa’i-bstan-bcos / ’thor-ba-sdud-pa’i-bstan-bcos / sgrub-pa-nyams-len-gyi-bstan-bcos bzhi las / ’di-ni phyi-ma gnyis kyi dbang-du-mdzad-pa’o //
[180] de-ltar dam-pa-rnams ni gang dam-bcas-pa’i khur nam-du’ang mi ’dor-bas rtsom-pa mthar-phyin-pa’i dgos-pa yod-de /
[181] shes-rab-sdong-bu las /
dam-pas man-po khas-’che-mi-byed-cing // gal-te dka’ las khas-ni-blangs-gyur-na // rdo la ri-mo-bris-pa ji-bzhin-du // shi-yang gzhan-du-’gyur-ba ma-yin-no //
zhes gsungs-pa bzhin-no //
inserted root text: stanza 2
sngon chad ma byung ba yang ’dir brjod med / sdeb sbyor mkhas pa’ang bdag la yod min te / de phyir gzhan don bsam pa’ang bdag la med / rang gi yid la bsgom phyir ngas ’di brtsams /
1161 C: gyur ba rnams kyis 1162 B: nyams len du bsdu ba’i ched du
[178] Although free from these defects, the teachings of the Victor are vast, and the scriptures are numerous. The lifespan of beings in this degenerate age is, however, short. Not only is their intelligence and diligence feeble, but moreover, they have succumbed to the influence of foolishness and laziness. Hence, it is difficult for them to know all the (teachings and scriptures) which exist; nor do they understand how to essentialize them into practice. Considering (these beings) with great love, (Śāntideva) makes the pledge, “To provide an easily understandable and concise (manual) for practice, I will compose this complete and unmistaken ‘conduct of the bodhisattvas’1163—this treatise for the practice of meditation—by gathering all the scattered fragments.”
[179] In general, there are four kinds of treatises: (1) a treatise which rectifies sequential disorder; (2) a treatise which elucidates difficult points; (3) a treatise which gathers what has been dispersed; and (4) a treatise for the practice of meditation. The (Bodhisattva-caryāvatāra) falls under the latter two categories.
[180] Since sublime beings never discard the burden of their promise, whatever it may be, (Śāntideva’s promise) is the reason that this composition (of the Bodhisattva-caryāvatāra) was completed.
[181] From the Prajñā-daṇḍa:
Sublime beings do not make many promises. But once they have accepted a difficult (task), It is as though written in stone; Even in (the face of) death, they will not waver.
inserted root text: stanza 2
I can say nothing here that has not already been said before, And I possess no skill in prosody. Hence, I would not even imagine that this might benefit others; I wrote it only to cultivate (bodhicitta) within my own mind.
1163 This refers to the Bodhisattva-caryāvatāra.
[182] gsum-pa ni / sngon-chad sangs-rgyas bcom-ldan-’das dang klu-thogs sogs-kyis magsung-ba’am1164 ma-byung-ba yi don-zab-mo gzhan-yang gzhung ’dir brjod-rgyumed la / de-lta-na’ang tshig sdeb-sbyor yang / bi-bhu-ti-tsan-dras /
sangs-rgyas bstan la bdag-nyid-che // skyes-bu mang-du byon-gyur-kyang // zhi-ba-lha dang ’dra-ba-yi // nyams dang dgongs-pa can mi-rnyed //
ces gang-gsungs-pa don-la-gnas-pa yin-na’ang khengs-pa-bskyungs-te /
[183] slob-dpon dpa’-bo’i skyes-rabs-so bzhi-pa dang / rgyal-po dge-ba’i-dbang-po’i skyesrabs-dpag-bsam-’khri-shing sogs don rgyal-ba’i-skyes-rabs mdo-sder-gsungs-pa denyid yin-kyang tshig sdeb-sbyor dang snyan-ngag gis bcings-pas mkhas-pa mgu-babskyed-pa’i bstan-bcos yin-pa lta-bu’i sdeb-sbyor gzhan las mchog-tu-gyur-pa’i mkhas-pa’ang zhi-ba-lha bdag la yod-pa min-te /
[184] rgyu-mtshan de-dag-gi phyir-na spyod-’jug ’di-nyid rtsom-pas gzhan-don rgya-chenpo-zhig ’ong-ngo snyam-pa’i bsam-pa’ang bdag la med ces1165 tshig dang don la mkhas-pa’i nga-rgyal spangs-pa’o //
[185] ‘o-na ’di-nyid brtsom-pa1166 la dgos-pa ci-yod snyam-na / rang-gi yid la bsam-pa1167 byang-chub-kyi-sems dang sbyor-ba pha-rol-tu-phyin-pa-drug ste / byang-chubsems-dpa’i-spyod-pa bsgom zhing goms-cha-lon-pa la ’chad-rtsod-rtsom-gsum las rtsom-pa mchog-tu-’gyur-ba’i phyir ngas gzhung ’di-nyid brtsams-pa yin-te / slobdpon tsan-dra-go-mis /
gang phyir mkhas-pa’i-las-gsum las // ’chad-rtsod-gnyis la ma-nges-pa // srid phyir mi-’khrul rtsom-pa-ste //
zhes gsungs-pas-so //
[186] ’di’i dgos-pa yang / nga-rgyal-gyi-sgang-bu la yon-tan gyi chu mi chags zhes sems nga-rgyal gyis khengs-na lung dang rtogs-pa’i dam-pa’i yon-tan gyi chu mi-’dzin-par ma-zad bdud kyis bslu-bar-’gyur-zhing brtsom-pa’i-bstan-bcos1168 kyang gzhan-dondu’ang mi-’gyur-ba’i skyon rnams spongs-ba’i ched-du yin-no //
1164 B: ma gsungs pa’am 1165 B: bdag med ces 1166 B: brtsam pa 1167 B: bsams pa 1168 B: rtsom pa’i bstan bcos
[182] Third, I can say nothing here, in this text, (teach) no profound meaning that has not already been said or taught before by the Bhagavān Buddha, Nāgārjuna, Asaðga, and others. By saying this, (Śāntideva) casts away pride in regard to his words and prosody. Still, Vibhūticandra’s comment remains true:
In the (history of) the Victor’s doctrine, Many great beings and persons have appeared, But I have found none Whose experience and realization compare with Śāntideva’s.
[183] I, Śāntideva, possess no skill that surpasses others in prosody, (such as one finds) in treatises that delight scholars because their words are woven together in prosody and poetry. This is the case with the Jātakamālā in 34 Sections by (the Indian) master Śūra,1169 as well as the previous life stories (of the Buddha) called Kalpalatā (written) by (the Indian poet) King Kṣemendra, and other meaningful (writings) concerning the previous life stories of the Victor which are taught in the sūtra-piṭaka.1170
[184] Hence, for these reasons, “I would not even imagine that composing this Caryāvatāra1171 might greatly benefit others.” Thus, he casts away the pride of being skilled in words and meaning.
[185] If one thinks, “But what, then, is the purpose of composing this (treatise)?” “(It is) in order to grow accustomed to and to cultivate within my mind the conduct of the bodhisattvas, which is the motivation of bodhicitta and the application of the six transcendental perfections. Moreover, because composing (a treatise) is supreme among the three of teaching, debating, and composing, I wrote it, (meaning) this text. As master Candragomin said:
Therefore, among the three activities of scholars, Teaching and debating may be uncertain (in nature), However, there can be no delusion (permitted) in (regard to) composition.
[186] (What is) the reason for this (casting away of pride)? As it is said, “The water of qualities will not stay upon the ball of arrogance.” When the mind is filled with arrogance it cannot hold the water of the sublime qualities of the (teachings of) scriptures and realization. Furthermore, one has become deluded by Māra (the evil one), and the treatises that one composes will not benefit others. Therefore, one should avoid these mistakes.
1169 For biographical notes on Ācārya Śūra [slob dpon dpa’ bo] see mkhas btsun bzang po Vol. I, pages 473-485. 1170 See the Jātaka section [skyes rabs] in Peking Tangyur Vol. 128-128. 1171 Abbreviation for Bodhisattva-caryāvatāra.
inserted root text: stanza 3
dge ba bsgom phyir bdag gi dad pa’i shugs / ’di dag gis kyang re zhig ’phel ’gyur la / bdag dang skal ba mnyam pa gzhan gyis kyang / ci ste ’di dag mthong na don yod ’gyur /
[187] bzhi-pa / de-ltar-na rang-gis shes-pas chog-mod / ’di-nyid rtsom-pa la dgos-pa ci-yod zhe-na /
[188] dge-ba byang-chub-kyi-sems dang spyod-pa pha-rol-tu-phyin-pa-drug1172 nyid bsgom-pa’am goms-par-bya-ba’i phyir ram ched-du bdag-gi byang-chub-sems-dpa’ispyod-pa la dang-’dod-yid-ches-kyi-dad-pa’i shugs1173 sam rgyun spyod-’jug rtsompa ’di-dag-gis-kyang dus-re-zhig gong-’phel-du-’gyur la /
[189] yang-yang ’dris-shing bsgom-na gtan-du gong-’phel-du ches-cher-’gyur-ro zhes1174 rang spro-ba-bskyed-pa dang /
[190] dman-sa-bzung-ste bdag dang skal-ba mnyam-pa ste rigs-’dra-ba byang-chub-semsdpa’i-spyod-pa don-du-gnyer-zhing gzu-bor-gnas-pa gzhan-gyis-kyang ci-ste spyod’jug ’di-dag mthong-na byang-chub-sems-dpa’i-spyod-pa la dga’-zhing spro-bas ’jugpa la-sogs-pa’i don yod-par ’gyur srid ces gzhan spro-ba-bskyed-pa’o //
[191] de’i dgos-pa yang / rang ha-cang sems zhum-pas sgyid-lugs-na’ang yon-tan skyeba’i1175 snod-du-mi-rung-bas sems spro-ba-bskyed-de gzengs-bstod-pa’o //
[192] de-yang sems ha-cang nga-rgyal-gyis mtho-ba dang zhum-pas dma’-ba gnyis yon-tan khyad-par-can rang-rgyud la skye-ba’i gegs-su-’gyur-bar / yab-sras-mjal-ba’i-mdo las / bcom-ldan-’das-kyis yab rgyal-po zas-gtsang-ma bden-pa-la-bkod-tshul gyi lo-rgyus bzhin-no //
[193] de-ltar rgyu-bzhi-po ’di-ni rtsom-pa1176 tsam-du ma-zad ’chad-nyan sgom-pa1177 sogs gang-dang-gang-la de-dang-der bar-chad mi ’byung-ba dang / mthar-phyin-pa dang / sems nga-rgyal gyis khengs-pa-spangs-ba1178 dang / le-los sems zhum-pa spang dgos-pas ’di bzhi dang ldan-na bya-ba gang rtsom-pa thams-cad legs-par-’grubste / skye-bo ya-rabs kyi chos-lugs yin-pa’i phyir-ro //
1172 A: pha rol du phyin pa drug 1173 B: dag ’dod yid ches kyi dad pa’i shugs 1174 B: gtan du ches cher ’gyur ro zhes 1175 A: skye pa’i 1176 B: ’di rtsom pa 1177 B: bsgom pa 1178 C: spangs pa
inserted root text: stanza 3
Through these (compositions) may the power of my faith Increase for awhile so that I may cultivate virtue. Still, if by chance others equal in fortune to myself view these, Some benefit might ensue.
[187] Fourth, one might ask, “Since you, (Śāntideva), are content just to know this for yourself, what is your reason for composing this (text)?”
[188] Through these compositions of the Caryāvatāra may the power or flow of my faith of amazement, inspiration, and conviction in my bodhisattva conduct increase more and more for a while so that I, or, in order that I, may become acquainted with or cultivate virtue, namely, bodhicitta and the conduct of the six transcendental perfections.
[189] (Śāntideva) generates joy within himself by proclaiming, “As I become consistently familiar with and accustomed to (bodhicitta), it will increase everlastingly more and more.”
[190] (Śāntideva) adopts a posture of humility by saying, “Still, if by chance others, similar types, equal in fortune to myself, who live (their lives) ardent for and straightforward in the conduct of the bodhisattvas, view these (compositions of) the Caryāvatāra, it is possible that some benefit might ensue, because (such persons) may enter with happiness and joy into the conduct of a bodhisattva.”
[191] The reason for this (is as follows): If one feels downtrodden due to an overly timid mind, one is not an appropriate vessel for giving rise to qualities. Therefore, one should be uplifted through generating a joyous state of mind.
[192] If one’s mind is either overly elated due to pride or overly depressed in the face of timidity, (this condition) can cause obstacles to the development of special qualities within one’s mind-stream, as is (illustrated) in the story from the Pitāputrasamāgamana-sūtra (that recounts) how the Bhagavān established his father, King Śuddhodana, in the truth (of the dharma).”
[193] Thus, these four prerequisites (of declaring respect, pledging to compose, casting away pride, and generating joy) are needed not only for a composition such as this, but they are also required for anything one may undertake, be it teaching, studying, meditating, and so forth. The reason for this is that (1) (by declaring respect) obstacles will not arise for this or that (undertaking); (2) (by pledging to endeavor in such a task) it will be completed; (3) (by casting away pride) one will overcome the haughtiness of an arrogant mind; and (4) (by generating joy) one will overcome reluctance caused by laziness. Therefore, if one is endowed with these four (prerequisites), whatever work one undertakes will be completed in an excellent manner. For this reason it is (known as) the approach of a noble person.
[194] de bzhi’i shugs-kyis dgos-sogs-chos-bzhi yang bstan-te / brjod-bya ni bde-gshegs-sras kyi sdom-la-’jug-pa ni zhes-pas dang / dgos-pa ni / lung-bzhin mdor-bsdus sogs kyis mthong-ba-don-yod-par-’gyur //
zhes-pas dang / nying-dgos ni bde-gshegs chos-kyi-sku-mnga’ ba sras-bcas byang-chub-semsdpa’i1179 tshogs-kyis-bskor-ba de thob-bya’i-’bras-bu bla-na-med-pa’o //
‘brel-ba ni phyi-ma-rnams snga-ma-rnams med-na mi ’byung-ba’o //
[195] de-dag-gi dgos-pa yang gzhan-dag yid-ches-pa’am don-’gyur-gyi-the-tshom gyis ’jug-pa’am / gzhan gyi log-rtog-bzlog-pa’am / gzhung mdzes-par-byed-pa’i ched yin zhes slob-dpon-rnams bzhed-tshul gyi khyad-par-ro //
[196] gnyis-pa rtsom-bya1180 bstan-bcos-lus-kyi-rang-bzhin bshad-pa la rgya-gzhung-du sdom-du-bkod-pa /
byang-chub-sems-mchog rin-po-che // ma-skyes-pa-rnams skye-gyur-cig // skyes-pa nyams-pa-med-pa yang // gong-nas-gong-du-’phel-bar shog //
ces gsungs-pa-ltar /
[197] byang-chub-kyi-sems rin-po-che ma-skyes-pa bskyed-par-byed-pa’i le’u gsum / skyes-pa mi-nyams-par-byed-pa’i le’u gsum / mi-nyams-par gong-du-spel-bar-byed-pa’i1181 le’u gsum / de-ltar spel-ba’i ’bras-bu gzhan-don-du bsngo-ba’i le’u gcig ste le’u bcu sa-bcad bzhi’i1182 khongs-su-bsdus-te ’chad-par-byed-pa la /
1179 A, C: chos kyi sku mnga’ ba sras byang chub sems dpa’i 1180 B: brtsam bya 1181 B: mi nyams par gong nas gong du spel bar byed pa’i 1182 B: le’u gcig ste sa-bcad bzhi’i
[194] Through the power of these four (prerequisites), the four aspects such as ’the purpose and so forth’ are also demonstrated:
[195] Again, the purpose for these (four aspects mentioned above) is to make people approach (the treatise) with trust and an inquisitiveness which searches for meaning; to prevent people from forming wrong ideas; and to beautify the text. Thus, the masters possess various special styles of explanation.
[196] Second, the explanation of the body of the treatise which is to be composed is summarized in an Indian text:
May the precious and supreme bodhicitta Arise in those in whom it has not yet arisen; And where it has arisen may it not decrease But ever increase more and more.
[197] Thus, the ten chapters are explained by categorizing them into four sections: