Bodhisattvacharyavatara

by Andreas Kretschmar | 246,740 words

The English translation of the Bodhisattvacharyavatara (“entering the conduct of the bodhisattvas”), a Sanskrit text with Tibetan commentary. This book explains the bodhisattva concept and gives guidance to the Buddhist practitioner following the Mahāyāna path towards the attainment of enlightenment. The text was written in Sanskrit by Shantideva ...

Interview with Kyabje Khenpo Trashi Palden

[1]

The shedra for Buddhist studies at my monastery, Kyabje Monastery[2] in the Derge district of East Tibet,[3] was built at the suggestion of Jamyang Khyentse Wangpo (1820-1892) and Chokgyur Lingpa (1829-1879). The shedra was named Trashi Yangzhag Kyilwa.[4]

Our shedra was founded and financed by Kyabje Tulku Sönam Chöphel Rinpoche,[5] the head of our monastery, who was a student of Dzongsar Chökyi Lodro,[6] Palpung Khenpo Trashi Özer[7] and Situ Pema Wangchuk Gyalpo[8] (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’[9] at our shedra followed the tradition of the Dzongsar Shedra,[10] which in turn was based on Khenpo Zhenga’s[11] annotation commentaries[12] to all ‘thirteen great textbooks of Indian origin’. These annotation commentaries, which for the most part are based on the Indian commentaries[13] to

these texts, provide the basis[14] for teaching on all the great textbooks of Indian origin. Tibetan scholars in general consider the ‘Indian commentaries’ more authoritative than the ‘individual interpretations’[15] 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 sciences[16] were not part of the curriculum, which was entirely practice-oriented.

The first khenpo at our shedra was Pawong Khenpo,[17] whose actual name was Garu Khenpo Jampal.[18] Twenty students joined the shedra when he began teaching. When he was serving as the main khenpo, Tsültrim Gyaltshen[19] was assistant teacher.[20] Later, Tsültrim Gyaltshen became the shedra’s second khenpo. He was also the retreat master[21] at our monastery’s retreat center. The third main teacher at the shedra was Khenpo Trinley Tharphyin.[22]

Dzogchen Khenpo Pema Losal,[23] who initiated the yearly three-month summer retreat[24] at our monastery, was the first summer retreat khenpo.[25] The monastery’s prātimokṣa lineage[26] goes back to Kagyü lineage masters such as Palpung Khenpo Trashi Özer,[27] Khenpo Dawa Zangpo,[28] Situ Pema Wangchuk Gyalpo[29] and the sixteenth Karmapa Rigpe Dorje.[30]

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 disciplinarian[31] alerted the monks that it was time to wake up by beating the ‘small gong’,[32] so they could start the day with their first homework session[33] in their individual rooms. While studying alone, the monks would have their early morning tea.[34]

2) After a short break, the disciplinarian summoned the monks to the temple halls by beating the ‘small gong’. At this time, the assistant teacher[35] reviewed the previous day’s teachings. These teachings were held in the assistant teacher’s teaching hall.[36]

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’[37] and to recite the Zabtig Drölma liturgy.[38] Then the monks received a bowl of soup.

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’[39] to the temple hall for the ‘first teaching session’.[40] The session began with the monks reciting lineage prayers, Karma Chakme Rinpoche’s[41] 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’.[42] For example, he would identify where the respective stanza of the root text occurred within the all-over structure[43] of the entire Bodhisattva-caryāvatāra. 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’.[44] 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,[45] 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.[46]

7) The main assistant teacher[47] again summoned the monks with the ‘big gong’ to the main khenpo’s private room.[48] This session was called ‘the revision teaching,’[49] 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,[50] 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, [51] both in the teachings and in their future ability to teach.[52]

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.[53] 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.[54]

11) The monks were summoned to the main temple hall to recite a short liturgy for the protectors.[55]

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.[56] The diligent ones would 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 teacher[57] 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 blessing[58] and merit.[59] 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 sections[60] 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 certificates[61] as is the custom nowadays. The main khenpo did not publicly acknowledge someone’s promotion from ‘assistant teacher’ to ‘khenpo’ by an enthronement ceremony.[62]

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-holders[63] like tulkus and rinpoches, and not for khenpos. Khenpos are supposed to serve under tulkus and rinpoches.[64]

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.[65]

In general, there are two styles of teaching the Bodhisattva-caryāvatāra: ‘the scholastic explanation style’[66] and ‘the practice instruction style’.[67] Paltrül Rinpoche’s teachings on the Bodhisattva-caryāvatāra as recorded by Thubten Chökyi Drakpa[68] follow ‘the scholastic explanation style’, while Khenpo Kunpal’s commentary ‘Drops 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.[69] The study and practice of the Bodhisattva-caryāvatāra 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.[70] 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,[71] meditation[72] and conduct.[73] The text explains the noble motivation of bodhicitta and its application in the six transcendental perfections.

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.
 

Footnotes and references:

[1]:

In January 2004, at the time of this interview, Kyabje Khenpo Trashi Palden, was 64 years old.

[2]:

Kyabje Monastery Ngesang Zabmo Shedrub Tagten Dargye Ling [skyabs rje dgon pa nges gsang zab mo bshad sgrub rtag brtan dar rgyas gling].

[3]:

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].

[4]:

skyabs rje dgon bshad grva bkra shis g.yang zhag ’khyil ba

[5]:

skyabs rje sprul sku bsod nams chos ’phel

[6]:

rdzongs sar mkhyen brtse chos kyi blo gros

[7]:

dpal spungs mkhan po bkra shis ’od zer

[8]:

si tu pad ma dbang phyug rgyal po

[9]:

bshad rgyun

[10]:

rdzong gsar bshad grva

[11]:

gzhan dga’i bshad brgyud

[12]:

mchan ’grel

[13]:

rgya ’grel

[14]:

gzhi bzhag

[15]:

rang lugs

[16]:

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].

[17]:

Pawong Khenpo [pa baṃ mkhan po]. Pawong or Pawang [pa baṃ mkhan po] is the old name of Palpung Monastery [dpal spungs].

[18]:

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.

[19]:

tshul khrims rgyal mtshan

[20]:

tshul khrims rgyal mtshan

[21]:

sgrub dpon

[22]:

mkhan po phrin las mthar phyin

[23]:

rdogs chen mkhan po padma blo gsal

[24]:

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.

[25]:

g.yar gnas mkhan po dang po

[26]:

so thar sdom rgyun

[27]:

dpal spungs mkhan po bkra shis’od zer

[28]:

mkhan po zla ba bzang po

[29]:

si tu pad ma dbang phyug rgyal po

[30]:

rig pa’i rdo rje

[31]:

dge skos / chos khrims pa

[32]:

thun rnga

[33]:

rang sbyong dang po

[34]:

gsol ja bzhes

[35]:

skyor dpon

[36]:

skyor dpon chos ra

[37]:

‘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].

[38]:

zab tig sgrol ma

[39]:

kha rnga

[40]:

chos khrid dang po

[41]:

karma chags med rin po che

[42]:

rgyas bshad

[43]:

sa bcad

[44]:

bsdus don / bsdus bshad

[45]:

rang sbyong gnyis pa

[46]:

gung thigs

[47]:

skyor dpon chen po

[48]:

mkhan po’i gzim khang

[49]:

skyar bshad / yang bshad

[50]:

de’i rjes mthun / rjes bzlos

[51]:

nges shes skye ba / nges cha

[52]:

kha sbyang ba / byang cha

[53]:

skyor dpon chos ra

[54]:

rang sbyong gsum pa

[55]:

gsol kha nyung nyung

[56]:

rang sbyong bzhi

[57]:

skyor dpon

[58]:

byin rbabs

[59]:

bsod nams

[60]:

yan lag bdun pa

[61]:

lag khyer

[62]:

khri ’don

[63]:

bstan pa’i bdag po / bstan ’dzin skyes bu

[64]:

In the Sakya school on the other hand, some great khenpos such as Lunding Khen Rinpoche, are considered to be lineage-holders.

[65]:

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’.

[66]:

‘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.

[67]:

‘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.

[68]:

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.

[69]:

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.

[70]:

dpe cha khrid stangs

[71]:

lta ba

[72]:

sgom pa

[73]:

spyod pa

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