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 ...

Text Sections 188-189

Anticipating these doubts, Śāntideva sets forth his reasons for composing this text. He hopes the composition will increase both his faith and cultivation of virtue and inspire others as well. Virtue or ’that which is wholesome’ [dge ba] is defined here as the motivation of bodhicitta and the conduct of the six transcendental perfections.

Khenpo Kunpal notes three types of faith [dad pa rnam pa gsum]:

  1. the faith of amazement [dang ba’i dad pa],
  2. the faith of inspiration [’dod pa’i dad pa], and
  3. the faith of conviction [yid ches kyi dad pa].

1) The faith of amazement consists of being amazed by the qualities of the three jewels [dkon mchog sogs kyi yon tan la dang ba’i dad pa]. This faith means to be delighted about the qualities of the three jewels [dkon mchog gsum gyi yon tan la sems dga’ ba].

2) The faith of inspiration is a faith inspired to pursue the qualities that can be attained [thob bya’i yon tan sogs la don gnyer gyi ’dod pa’i dad pa]. It is the wish to pursue and to acquire their qualities.

3) The faith of conviction is a faith that is confident and convinced about the law of cause and effect [las ’bras la yid ches pa’i dad pa]. This faith means to have gained confidence and certainty in the qualities of the Buddha, dharma and saṃgha. This faith is also called ‘the faith of knowing the reasons’ [rgyu mtshan shes pa’i dad pa].

In another listing, four kinds of faith [dad pa rnam pa bzhi] are mentioned: 1) the faith of amazement [dang ba’i dad pa], 2) the faith of inspiration [’dod pa’i dad pa], 3) the faith of certainty [yid ches kyi dad pa], and 4) irreversible faith [phyir mi ldog pa’i dad pa]. Irresversible faith only comes about through the practice of meditation.{GL_NOTE::}

{GL_NOTE::} Irreversible faith is also called ‘indestructable faith’ [mi phrogs pa’i dad pa] or ‘indivisible faith’ [mi phyed pa’i dad pa]. Indivisible here means that one can never loose it or be separated from it. Even at the cost of one’s life one will never stray from that kind of faith.

The term to cultivate [bsgom, skr. bhāvanā] can also be translated as ’to meditate’, or ’to contemplate’. In Khenpo Kunpal’s commentary, it means ’to familiarize oneself with’ or ’to grow accustomed to’ [goms pa].

To cultivate [bsgom] suggests meanings such as becoming ‘accustomed to’, ‘familiar with’ [goms], or ’acquainted with’ [’dris] the continuous maintenance of concentration [dmigs pa], having the mind repeatedly focus on virtuous thoughts [sems dge ba’i dmigs pa]. This term is used in phrases like ’cultivating faith’ [dad pa sgom pa] or ’cultivating compassion’ [snying rje sgom pa].

Since ’to cultivate’, ‘to meditate’ [sgom pa], and ’to become familiar with’ [goms pa] have the same basic meaning, Tibetan translators use ’path of meditation’, ’path of cultivation’ [sgom pa’i lam], or ’path of habituation’ [goms pa’i lam] to translate the Sanskrit term ’bhāvanāmarga’.

You might ask why you should familiarize or accustom your mind to virtuous thoughts. The answer is that our minds have not been masters of themselves [rang dbang] since time without beginning. Rather, they are always dwelling in a state of dependency [gzhan dbang]. Our minds are constantly chasing after afflictions [nyon mongs, skr. kleśa], which lead to the development of all sorts of defects and mistakes [nyes skyon]. ’Cultivation’ or ’meditation’ means bringing such a mind under your own power of mastery [rang dbang] and directing it toward whatever virtuous thoughts you wish.

Writing a treatise such as the Bodhisattva-caryāvatāra, or expounding the text to others, leads to an increase in the three kinds of faith because you are then focusing your attention on the buddha dharma, which is virtuous. On the other hand, if you place your attention on something negative, your unwholesome tendencies, such as aggression, will increase.

A mere intellectual understanding of the words of this treatise will not bring forth genuine bodhicitta and thus will not lead to a decrease in afflictions. Superficial study [thos pa tsam] is not enough. Without intensive study, whatever a student learns will be easily forgotten. Topics like the preciousness of human existence and the benefits of bodhicitta must be repeatedly and constantly kept in mind until heartfelt conviction arises.

Only through constant familiarization with the dharma will faith and virtue increase. When familiarization is perfected [goms pa mthar phyin na], the true meaning of bodhicitta will clearly manifest [don gsal bar mngon sum du ’gyur ba]. Mingle your mind with this treatise.

Faith [dad pa] and devotion [mos gus] are mental acts [sems kyi mos pa], while respect [gus pa] refers more to body and speech [lus ngag gi gus pa]. Faith and devotion purify your mind. Faith in itself is a pure thought. A mind infused with faith and devotion is a pure mind. Faith, devotion and a virtuous mindset are the root of all healing powers. A virtuous mind is the source of all happiness. Virtue [dge ba] refers to positive action in body, speech and mind.

If you live your life according to the Buddhist teachings on virtue, you will always feel bliss in your mind and physical body. Virtue is also the key to social harmony. What follows are the most basic instructions on virtue and how to develop a virtuous mind [dge ba’i sems].

Study the scriptures of the Buddha, rely on a spiritual friend [dge ba’i bshes gnyen], and associate yourself with noble friends [grogs bzang po]. Do not inflict any harm on others, and practice the ten virtuous actions.

Avoid engaging in any of the ten non-virtuous actions [mi dge ba bcu]:

  1. taking life [srog gcod pa],
  2. taking what is not given [ma byin par len pa],
  3. sexual misconduct [log g.yem],
  4. speaking lies [rdzun smra ba],
  5. sowing discord [phra ma byed pa],
  6. harsh words [tshig rtsub],
  7. worthless chatter [ngag kyal],
  8. covetousness [rnab sems],
  9. wishing harm to others [gnod sems],
  10. and wrong views [log lta].

Avoiding taking life means not to kill any sentient being.
Avoiding taking what is not given means not to steal.
Avoiding sexual misconduct means not to take a partner who is in a relationship with someone else.
Avoiding speaking lies means not to twist people’s minds through untruthful statements.
Avoiding sowing discord means not to drive people apart through vicious talk. Instead, bring people together through harmonious and friendly ways of talking.
Avoiding speaking harsh words means not to speak in an unkind way to others. Always use soft and gentle language.
Avoiding worthless chatter means to not waste your time talking nonsense.
Avoiding covetousness means taming the desire to obtain and possess everything you see. Learn to be content [chog shes] with whatever material goods you have.
Avoiding wishing harm to others is a most important point. You should always wish good things for other people. Wish everyone well, even people who have caused you harm.
Finally, avoid wrong views.

Do not hold the wrong view that everything will come to an end with your death. Trust in karma, the law of cause and effect. Know that all your thoughts and emotions, words and actions have consequences. Understand that good actions lead to good results and bad actions to bad results. Know that your mind [sems] will take rebirth repeatedly until you achieve enlightenment. The correct universal view [’jig rten yang dag pa’i lta ba] means to believe in karma [las ’bras la yid ches pa] and to avoid the ten negative actions.

Tulku Urgyen taught that practitioners should tame their harmful intentions [gnod sems] by applying the sūtra teaching on ’training in goodness in four ways’ [dge sbyong chos bzhi]:

Although accused, do not respond with accusation.
Although attacked, do not respond with aggression.
Although beaten, do not strike back.
Although exposed, do not respond by exposing others.

gshe yang slar mi gshe ba dang
khros kyang slar mi khro ba
brdegs kyang slar mi rdeg pa
mtshang brus kyang slar mi ‘bru ba’o

You might be falsely blamed for something terrible. You might be accused of something bad you did not do or say. A yogin does not respond to accusation by saying, “I didn’t do it.” He does not retaliate by accusing others. When anger or aggression comes at him, he never answers with aggression. However harsh the words may be, however bold the aggressor, the yogin does not become upset. Even if physically attacked and beaten, a yogin will never hit back; he will sit where he is, taking the beating silently. As long as the yogin is on the path, he is not free from defects. So, when someone exposes his faults, he does not become upset or defensive.

He might say,

“What you observe is true. I am at fault.”

If you apply these points, you will have no enemies; you will not be a target for aggression. Whatever bad things might be said or done to you will cause no harm. As you do not respond to negativity, people will tire of trying to pick fights with you. Train yourself and try to accomplish this much patience. If you stick to these points, you may be called a practitioner. Give the gain to others and keep the loss. Allow others to be right, even if it makes you wrong. This is how Tulku Urgyen advised his students.

Living according to these principles will make your entire being content and happy. It does not matter whether you are rich or poor, famous or unknown. The very basis of a happy life is to live according to the discipline of avoiding negative actions [mi dge ba bcu spong ba’i tshul khrims]. It does not matter whether or not you are a Buddhist. This is the very basis for happiness.

Students of Buddhism need to know one very important point. If you want to acquire knowledge [shes rab] and wisdom [ye shes], you must first become a proper vesssel, capable of holding and absorbing this kind of knowledge. The vessel [snod] is discipline [tshul khrims]. The minimum discipline required is the discipline of avoiding the ten negative actions [mi dge ba bcu spong ba’i tshul khrims]. Such a vessel of discipline [tshul khrims] will be able to hold knowledge [shes rab] and wisdom, leading to samadhi [ting nge ’dzin].

Discipline means making a commitment or pledge [dam bca’ ba]. You must pledge to live by the ten virtuous actions. Only then are you practicing discipline.

The thought,

“I will live by the ten virtuous actions and avoid the ten non-virtuous actions even at the cost of my life”

generates inconceivable merit. Remind yourself of this pledge a few times every day. Your dharma study will then be successful. What you actually aspire to is a complete transformation of your entire being.

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