The Bodhisaṃbhāra Treatise Commentary (Dharmamitra 2009)

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The Bodhisaṃbhāra Treatise Commentary: The Early Indian Exegesis on Ārya Nāgārjuna's Treatise on The Provisions for Enlightenment (Bodhisaṃbhāra Śāstra)

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Descriptionངོ་སྤྲོད།

A detailed commentary on the meaning of each stanza comprising Ārya Nāgārjuna's Treatise on the Provisions for Enlightenment. It is the only extant commentary on this important work by Nāgārjuna. Commentary by Bhikshu Vaśitva. Translation and clarifying notes by Bhikshu Dharmamitra. Includes facing-page source text in both traditional and simplified scripts. (Source: Kalavinka Press)

Citation

Dharmamitra, Bhikshu, trans. The Bodhisaṃbhāra Treatise Commentary. The Early Indian Exegesis on Ārya Nāgārjuna's Treatise on The Provisions For Enlightenment. (Bodhisambhāra Śāstra). Commentary by Bhikshu Vaśitva. Kalavinka Buddhist Classics. Seattle: Kalavinka Press, 2009.

Table of contents

Acknowledgements 6
Abbreviations and Citation Protocols 6
The Chinese Text 6

Introduction 15
Part One: The Treatise on the Provisions for Enlightenment 21
Part Two: The Bodhisambhara Treatise Commentary 73

Endnotes383
Source Text Variant Readings427
About the Translator439

Directory by Verse to Commentary Discussions (One-Line verse synopses and section titles composed by the translator.)

THE INTRODUCTORY SECTION75
- 001 - The Homage to All Buddhas and the Declaration of Intent75
  - ON "BUDDHA," "AWAKENING," "REVERENCE," AND "BODHI"75
  - DEFINITIONS AND CONNOTATIONS OF "PROVISIONS"77
- 002 - The Impossibility of Completely Describing the Provisions79
- 003 - Since a Buddha's Qualities are Boundless, So Too Are the Provisions81
  - DEFINITION AND CONNOTATIONS OF "MERITORIOUS QUALITIES"83
  - ON "PROVISIONS" AS THE "ROOT" OF A BUDDHA'S "QUALITIES"83
- 004 - Reverence to Buddhas and to Bodhisattvas, Those Also Worthy of Offerings85
  - THE SEVEN TYPES OF BODHISATTVAS85
  - SUPPORTING CITATIONS FROM SCRIPTURE89
  - VERSES IN PRAISE OF BODHISATTVAS89

THE MAIN DOCTRINAL SECTION: THE PROVISIONS91
- THE PERFECTION OF WISDOM AS SUBSUMING ALL PROVISIONS91
  - 005 - The Primary Provision: Prajñāpāramitā, Mother of Buddhas and Bodhisattvas91
  - ON THE SUPREMACY OF THE PERFECTION OF WISDOM91
  - THE PERFECTION OF WISDOM AS "MOTHER OF THE BODHISATTVAS"95
  - THE PERFECTION OF WISDOM AS "MOTHER OF THE BUDDHAS"97
- SPECIFIC FORMULATIONS OF THE PROVISIONS101
  - 006 - Prajñā Includes the Remaining Five Perfections and Their Retinue101
  - THE SIX PERFECTIONS101
    - THE PERFECTION OF GIVING101
      - THE VARIOUS TYPES OF BENEFACTORS105
    - THE PERFECTION OF MORAL VIRTUE107
      - CONNOTATIONS AND ASSOCIATIONS OF THE WORD ŚILA107
      - MORAL VIRTUE AS DEFINED BY THE TEN GOOD KARMIC DEEDS109
      - THE KARMIC EFFECTS OF MORAL VIRTUE109
      - TYPES OF MORAL PRECEPTS111
        THE BODHISATTVA PRECEPTS111
        
        TWO INSTANCES OF TWO-FOLD PRECEPT CLASSIFICATION111
        "CONTINUOUS" VERSUS "DISCONTINUOUS" MORAL PRECEPTS111
        
        "EFFORTFUL" VERSUS "EFFORTLESS" MORAL PRECEPTS113
        
        A NINE-FOLD CLASSIFICATION OF MORAL PRECEPTS113
      - VERSES ON THE PERFECTION OF MORAL VIRTUE115
    - THE PERFECTION OF PATIENCE117
      - THE THREE TYPES OF PATIENCE117
        PATIENCE SUSTAINED BY THE BODY117
        
        PATIENCE SUSTAINED BY THE MIND119
        
        PATIENCE SUSTAINED THROUGH DHARMA121
      - VERSES ON THE PERFECTION OF PATIENCE125
    - THE PERFECTION OF VIGOR127
      - THE THREE TYPES OF VIGOR127
      - THE BODHISATTVAS' THIRTY-TWO TYPES OF VIGOR129
      - VERSES ON THE PERFECTION OF VIGOR131
    - THE PERFECTION OF DHYANA MEDITATION133
      - THE FOUR DHYANAS OF THE BODHISATTVAS133
      - THE BODHISATTVAS' SIXTEEN TYPES OF DHYANA PARAMITĀ135
        EXPLANATION OF THE SIXTEEN TYPES OF DHYANA PARAMITĀ137
      - THE THIRTY-TWO TYPES OF PURITY FORMING THE BASES OF DHYANA139
      - VERSES ON DHYANA PARAMITĀ141
    - THE PERFECTION OF WISDOM143
- THE ADDITIONAL FOUR PERFECTIONS COMPRISING THE TEN PERFECTIONS147
  - THE PERFECTION OF SKILLFUL MEANS147
    - THE EIGHT VARIETIES OF SKILLFUL MEANS147
    - THE SCOPE OF WHAT SHOULD BE EXPLAINED147
    - SKILLFUL MEANS AS WHAT INCREASES GOOD AND STEMS FROM ALTRUISM147
    - THE SIX PERFECTIONS AS SKILLFUL MEANS147
    - THE FOUR IMMEASURABLE MINDS AS SKILLFUL MEANS149
    - THE SPIRITUAL POWERS AS SKILLFUL MEANS149
    - THE PARADOXICAL SKILLFUL MEANS OF BODHISATTVAS149
  - VERSES ON THE PERFECTION OF SKILLFUL MEANS151
  - THE PERFECTION OF VOWS155
    - THE TEN BODHISATTVA VOWS155
  - THE PERFECTION OF POWERS161
  - THE PERFECTION OF KNOWLEDGES171
- 007 - The Six Perfections, Like Space, Comprehensively Subsume Bodhi's Provisions177
- AN ALTERNATIVE SCHEMA: THE FOUR MERIT BASES INCLUDE ALL PROVISIONS179
  - 008 - Another Exegete's Opinion: The Four Merit Bases Subsume All Provisions179

- THE FOUR IMMEASURABLES AS ESSENTIAL BODHISATTVA ATTRIBUTES181
  - 009 - The Great Compassion and the Great Kindness181
  - 010 - The Great Sympathetic Joy183
  - 011 - The Great Equanimity189

- SUBSIDIARY ASPECTS OF THE PROVISIONS189
  - SKILLFUL MEANS AS ESSENTIAL STRATAGEMS FOR THE TEACHING OF BEINGS189
    - 012-The Role of Skillful Means189
  - A BODHISATTVA'S VARYING TEACHINGS ADDRESSING VARYING CAPACITIES191
    - 013 - The Superior Merit Arising from Teaching the Great Vehicle191
    - 014 - The Two Vehicles Are Taught Only to Those of Lesser Abilities191
    - 015 - Teach Meritorious Deeds to Those Incapable of the Three Vehicles193
    - 016 - Benefit and Slowly Draw in Those Unfit for Liberation or Celestial Rebirth195
    - 017 - One Generates Kindness and Compassion for Those One Cannot Assist195
  - THE FOUR MEANS OF ATTRACTION AS ESSENTIAL BODHISATTVA METHODS197
    - 018-The Means of Attraction197
    - 019 - The Need for Tirelessness, Vows, Realization that Other-Benefit is Self-Benefit197
- MORE ON EQUANIMITY AS PRACTICED BY THE BODHISATTVA199
  - 020 - Entering the Dharma Realm, Discriminations Cease, Equanimity Ensues199
  - 021 - Equanimity as Remaining Unimpeded by the Eight Worldly Dharmas201
- INDISPENSABILITY OF DILIGENCE AND VIGOR FOR A BODHISATTVA201
  - 022 - The Need for Diligence So Long as Irreversibility Hasn't Been Gained201
  - 023 - Bodhisattvas' Ceaseless Vigor in Seeking Bodhi Is Due to Heavy Responsibility205
- THE DANGERS TO A BODHISATTVA OF NEGLIGENCE: SPIRITUAL DEATH205
  - 024 - Prior to Compassion and Patience, the Bodhisattva Life Remains Imperiled207
  - 025 - Falling onto the Śrāvaka or Pratyekabuddha Grounds is Fatal for a Bodhisattva207
  - 026 - The Bodhisattva Fears the Two-Vehicles' Grounds More Than the Hells207
  - 027 - Whereas Hells Don't Block Buddhahood, Two Vehicles' Grounds Do209
  - 028 - The Bodhisattva Should Fear Two-Vehicles Grounds Like the Gallows209
- THE BODHISATTVA'S UNPRODUCED-DHARMAS PATIENCE AND IRREVERSIBILITY211
  - 029 - The Tetralemma-Transcending Contemplation of Dharmas211
  - 030 - Unshakable Contemplation in the Unproduced-Dharmas Patience213
  - 031 - The Prediction and Irreversibility Come with Unproduced-Dharmas Patience215
  - 032 - Only This "Stage of Immovability" Guarantees Definite "Irreversibility"215
  - 033 - No Negligence Can Be Indulged Prior to the "Direct Presence" Ground221
  - 034 - Samādhis Are a Bodhisattva's Father, Compassion and Patience Are Mother223
  - 035 - Wisdom as Mother and Means as Father is Due to Giving Birth and Support225

- MERIT AS INDISPENSABLE TO A BODHISATTVA'S FUTURE BUDDHAHOOD225
  - 036 - Only Merit Greater Than a Hundred Sumerus Would Be Adequate for Bodhi225
- MEANS FOR ACCUMULATING AN IMMENSE STOCK OF MERIT227
  - 037 - Through Skillful Means, a Minor Deed Generates Great Merit227
  - 038 - How Could One Measure the Merit of Such Universally-Dedicated Deeds?227
  - 039 - When Free of Attachments, When Not Coveting Even the Heavens—229
  - 040 - Not Coveting Nirvāņa, Yet Caring for Others, Who Could Gauge Such Merit?229
  - 041 - Rescuing and Protecting the Vulnerable, Who Could Measure Such Merit?231
  - 042 - So It Is in a Moment Aligned with Wisdom. If Longer, Who Could Gauge It?231
  - 043 - Recitation and Teaching of Profound Sutras Creates Massive Merit233
  - 044 - Through Inspiring Bodhi Resolve, Superior Merit and Eighth Stage Are Assured233
  - 045 - Turning the Dharma Wheel and Stilling Heterodoxies Makes a Merit Treasury235
  - 046 - Where One Is Willing to Suffer the Hells for Beings, Bodhi Is at Hand237
  - 047 - Where Actions Are Selfless, Altruistic, and Compassionate, Bodhi Is at Hand239
- THE BODHI-GENERATING POWER OF THE FULLY-DEVELOPED SIX PERFECTIONS239
  - 048 - Where Wisdom, Vigor, and Giving Are Transcendent, Bodhi Is at Hand239
  - 049 - Where Meditation, Moral Virtue, and Patience Are Perfected, Bodhi Is at Hand241
- HOW A BODHISATTVA CREATES THE MERIT ESSENTIAL TO BUDDHAHOOD243
  - THROUGH PURIFICATION OF BAD KARMA243
    - 050 - One Confesses All Bad Deeds in the Presence of All Buddhas243
  - THROUGH ENTREATING THE BUDDHAS TO TURN THE DHARMA WHEEL243
    - 051 - One Entreats the Buddhas to Turn the Dharma Wheel243
  - THROUGH BESEECHING THE BUDDHAS TO REMAIN IN THE WORLD245
    - 052 - One Beseeches the Buddhas to Remain in the World245
  - THROUGH ACCORDANT REJOICING IN MERIT CREATED BY OTHERS245
    - 053 - All Merit Created by Beings Through Giving on Through to Meditation—245
    - 054 - Whether Created by Āryas or Common People, I Rejoice in It All245
  - THROUGH TRANSFERENCE OF MERIT247
    - 055 - I Dedicate All Merit to All Beings That They Might Realize Bodhi247
  - BUDDHA'S OWN ACTS: REPENT, ENTREAT, BESEECH, REJOICE, DEDICATE249
    - 056 - To Repent, Entreat, Beseech, Rejoice, and Dedicate Accords with Buddhas' Acts249
    - 057 - To Repent, Entreat, Beseech, Rejoice, and Dedicate Accords with Their Teachings251
- THE CORRECT CEREMONIAL PROCEDURE FOR PERFORMING THESE DEEDS251
  - 058 - Thrice Daily, Thrice Nightly, Kneeling with Shoulder Bared, Palms Together251
  - 059 - Merit From But a Single Instance of This Would Be Incalculably Immense251

- RIGHT BODHISATTVA PRACTICES AND PERILOUS KARMIC ERRORS253
  - 060 - Revere and Cherish Minor Bodhisattvas As One Respects Guru and Parents253
  - 061 - Don't Discuss a Bodhisattva's Faults; Utter Only Truth-Based Praise255
  - 062 - To Prevent Retreat from Bodhi, Show the Way, Promote Vigor, Inspire Delight257
  - 063 - Don't Claim Buddhas Didn't Utter the Profound Sutras; Retribution is Severe259
  - 064 - Not Even the "Non-intermittent Offenses" Can Compare to These Two Offenses259
- THE THREE GATES TO LIBERATION261
  - 065 - One Should Cultivate the Three Gates to Liberation261
- THE BASES FOR THE DESIGNATIONS: EMPTINESS, SIGNLESSNESS, WISHLESSNESS263
  - 066 - Dharmas Are "Empty" of Inherent Existence, Hence Signless, Hence Wishless263
- BODHISATTVA USE OF EXPEDIENTS TO RESTRAIN NIRVANA WHILE ON THE PATH263
  - 067 - As These Tend Toward Nirvāņa, Focus on the Causes Leading to Buddhahood263
  - 068 - Resolve to Abstain from Nirvāņa; Rather Ripen the Perfection of Wisdom265
  - 069 - The Great Bodhisattva Is Like the Skillful Archer Keeping His Arrows Aloft265
  - 070 - Even in Realizing Emptiness, the Mind's Arrows Never Fall to Nirvāņa's Ground267
  - 071 - One Makes the Altruistic Vow and Thenceforth Accords Therewith267
  - 072 - Beings Abide in Attachment, Cherishing Inverted Views Caused by Delusion269
  - 073 - Speak Dharma to Eliminate Attachments to Marks and Inverted Views269
  - 074 - Bodhisattvas Help Beings, yet Perceive No Beings, and in This Are Inconceivable271
  - 075 - Though Realizing Definite Stage and Gates to Liberation, One Avoids Nirvāņa271
  - 076 - Prior to Definite Stage, As One Fulfills Vows, Skillful Means Restrain Nirvāņa273
  - 077 - One Rejects Yet Faces Cyclic Existence, Has Faith in but Abstains From Nirvāņa273
  - 078 - Dread But Don't End Afflictions; Block Them to Gather Good Karma275
  - 079 - A Bodhisattva Is Better Served by Afflictions than by Nirvāņa275
- THE UNTENABILITY OF THE BUDDHA PATH AFTER TWO-VEHICLES IRREVERSIBILITY277
  - 080 - Predictions Such as in the Lotus Sutra Were Situation-Specific Expedients277
  - 081 - Analogies for Incompatibility of Two-Vehicles Irreversibility and Buddhahood279
- HOW THE BODHISATTVA WITH POWERS SHOULD CULTIVATE AMONG BEINGS281
  - 082 - To Benefit the World, Bring Forth Treatises, Skills, Sciences, Trades281
  - 083 - Adapting to Various Beings, Per One's Vows, One Takes Birth Among Them283
  - 084 - In the Midst of Evil, Don the Armor and Don't Yield to Either Loathing or Fear285
- ESSENTIAL MATTERS REGARDING HONESTY AND PURE INTENTIONALITY287
  - 085 - Maintain Pure Intentions, Eschew Guile, Confess Wrongs, Conceal Good Deeds287
- ESSENTIAL PRIORITIES ESPECIALLY CRUCIAL TO MEDITATION PRACTICE289
  - 086 - Purify Three Karmas, Observe Moral Codes, Allow No Omissions or Slackening289
- SPECIFIC INSTRUCTIONS ON THE PRACTICE OF MEDITATION289
  - 087 - Focus on the Object, Still Thoughts in Solitude, Eliminate Obstructive Thoughts289
  - 088 - When Discriminating Thoughts Arise, Abandon the Bad, Cultivate the Good291
  - 089 - When Scattered, Reestablish Focus, Return to the Object, Enforce Stillness291
  - 090 - Refrain from Laxity and Wrong Attachment as They Prevent Concentration293
- ON THE IMPORTANCE OF VIGOR TO THESE PRACTICES293
  - 091 - Even Two-Vehicles' Men Focused on Self-Benefit Insist on Vigor in Meditation293
  - 092 - How Much the Less Might a Bodhisattva Fail to Generate Infinite Vigor295
- ON THE NEED TO FOCUS EXCLUSIVELY ON A SINGLE MEDITATION PRACTICE295
  - 093 - Don't Pursue Other Practice Half-Time or Conjoint Practice of Other Paths295
- 094 - Covet Neither Body nor Life as the Body is Bound for Destruction297
- 095 - Never Coveting Offerings, Reverence, or Fame, Strive Urgently to Fulfill Vows297
- 096 - Resolutely Seize Victory, Not Waiting till Later as Survival Isn't Guaranteed297
- MORE ON CORRECT PRACTICE AND CULTIVATION OF THE MIND299
  - 097 - Established in Right Livelihood, Be Mindful and Free of Preferences in Eating299
  - 098 - Review One's Monastic Deeds and Accordance with the Ten Dharmas Sutra299
  - 099 - Contemplate Impermanence and Non-self, Abandoning Demonic Karma303
  - 100 - Generate Vigor in the Thirty-Seven Wings of Enlightenment303
  - 101 - Focus Analytic Contemplation on the Mind as Source of Good and Root of Evil305
  - 102 - Contemplate With Great Concern Daily Increase and Decrease of Good Dharmas307
  - 103 - Never Indulge Thoughts of Stinginess or Jealousy over Others' Good Fortune307
  - 104 - Ignore Sense Realms as if Dull, Blind, Deaf, and Mute, Yet Roar the Lion's Roar309

- BODHISATTVA PRACTICES AS CAUSES FOR ACQUIRING A BUDDHA'S 32 MARKS309
  - 105 - Welcome, Escort, and Revere the Venerable, Assisting All Dharma Endeavors309
  - 106 - Liberate Beings and Cultivate Special Skills, Training Self and Teaching Others311
  - 107 - Firmly Adopt Good Dharmas and Cultivate the Four Means of Attraction313
  - 108 - Be Generous to Almsmen, Unite Kin and Clan, Give Dwellings and Possessions313
  - 109 - Provide for Parents, Relatives, and Friends Appropriately and Deferentially315
  - 110 - Servants Are Addressed with Kindness, Adopted, Esteemed, and Cared For315
  - 111 - Be Foremost in Good Karma, Sublime and Right in Speech, and Generous to All317
  - 112 - Avoid Harm or Disapproval; Regard Others with Kindness and as Good Friends319

- ADDITIONAL PRACTICES TO BE ADOPTED AND ERRORS TO BE AVOIDED321
  - 113 - Act Straightaway in Conformity with Pronouncements, Thus Inspiring Faith321
  - 114 - Be Protective of Dharma, Observant of Neglect, and Inclined to Adorn Stupas321
  - 115 - Facilitate Marriages, Present the Bride, Praise the Buddha, and Give Mālās321
  - 116 - Create Buddha Images and Cultivate the Six Dharmas of Community Harmony323
  - 117 - Make Offerings to All and Never Slander the Buddha or Teachers of Dharma325
  - 118 - Donate to Teaching Masters and Their Stupas, See to Preservation of Scripture325
  - 119 - Let Reflection Precede Action; Have no Faith in Non-Buddhists, Gods, or Spirits327
  - 120 - Make the Mind Penetratingly Sharp Like Vajra and as Immovable as a Mountain327
  - 121 - Delight in Transcendent Words, Abandon Worldly Talk, Inspire Merit in Others327
  - 122 - Cultivate Five Liberation Bases, Ten Impurity Reflections, Eight Realizations329
  - 123 - Cultivate Purification in the Five Types of Spiritual Abilities331
  - 124 - The Four Bases Are Their Root; the Four Immeasurables Govern Them333
  - 125 - Regard Elements as Snakes, Senses as Empty Village, Aggregates as Assassins335
  - 126 - Esteem Dharma and Its Teachers, Eschew Stinginess, Listen Closely to Dharma337
  - 127 - Speak Dharma, Free of Arrogance or Hopes, Motivated Solely by Compassion337
  - 128 - Be Insatiable in Learning, Don't Deceive the Venerables, Please Instructors339
  - 129 - Don't Pay Visits for Gifts or Respect, Don't Study Worldly Texts for Debate339
  - 130 - Don't Defame Bodhisattvas or Slander Dharmas Not Yet Understood341
  - 131 - Sever Arrogance, Abide in the Lineage Bases, Avoid Disapproving, Halt Conceit341
  - 132 - Don't Expose Others' Offenses or Find Fault, Be Aware of One's Own Errors341
  - 133 - Avoid Criticism or Doubt Toward Buddha or Dharma, Keep Faith in the Abstruse343
  - 134 - Even Though One May Be Put to Death, One Should Still Speak Only the Truth343
  - 135 - Even if Beaten, Cursed, or Terrorized, Don't Hate or Condemn; See It as Karma345
  - 136 - Support Parents Generously, Serve the Needs of Monastic Instructors as Well345

- FOUR-FOLD BODHISATTVA PATH FACTORS347
  - FOUR BODHISATTVA ERRORS347
    - 137 - Discoursing on Profound Dharmas for Two-Vehicles Practitioners Is an Error347
    - 138 - Discoursing on Two-Vehicles Tenets to the Great-Vehicle Faithful is an Error347
    - 139 - The Two Other Errors: Failing to Teach the Worthy, Trusting Wrongdoers347
    - 140 - Abandon These Errors While Also Studying and Adopting the Dhūta Practices349
  - FOUR TYPES OF BODHISATTVA PATH PRACTICES349
    - 141 - Maintain Four Types of Uniformly Equal Bodhisattva Path Practices349
  - FOUR TYPES OF GENUINE BODHISATTVAS351
    - 142 - One Works for Dharma Over Benefit, Good Over Fame, Beings Over Happiness351
    - 143 - One Works in Secret for the Many and so Relinquishes Personal Concerns351
  - FOUR TYPES OF GOOD SPIRITUAL FRIENDS FOR A BODHISATTVA353
    - 144 - Grow Close to the Four Types of Good Spiritual Friends353
  - FOUR TYPES OF UNSUITABLE SPIRITUAL FRIENDS FOR A BODHISATTVA353
    - 145 - Lokāyatas, Wealth Obsessives, Pratyekabuddha and Śrāvaka Vehicles Advocates353
    - 146 - Be Aware of Them As Unfit Spiritual Friends, Seek Out the Four Vast Treasuries355
  - FOUR VAST TREASURIES355
    - 147 - Meeting Buddhas, Perfections Teachings, Dharma Masters, Solitary Practice355

- ADDITIONAL BODHISATTVA PRACTICE ESSENTIALS357
  - 148 - Abide Like the Elements, Uniformly Equal in Benefiting All357
  - 149 - Reflect on Meanings, Progress in Uses of Dhāraṇīs, Don't Block Dharma Study357
  - 150 - Overcome Major Afflictions, Banish Subsidiary Afflictions, Cast off Indolence359
  - 151 - Don't Covet What Is Not One's Lot, Reconcile the Estranged361
  - 152 - Seeking to Get at Emptiness Itself Is Worse Than Viewing Body As Self363
  - 153 - Maintain Stupas, Provide Adornments, and Make Offerings at the Stupas363
  - 154 - Provide Lantern Wheels, Stupa Canopies, Sandals, Carriages, Sedan Chairs365
  - 155 - Find Happiness in Listening to Dharma, in Faith in Buddha, in Serving Sangha365
  - 156 - Dharmas Don't Arise in the Past, Abide in the Present, or Extend into the Future367
  - 157 - Bestow What Is Best, Seek No Reward, Take on Sufferings, Do Not Covet Bliss367
  - 158 - Don't Be Overjoyed at Karmic Rewards Nor Downcast at Karmic Misfortune367
  - 159 - Esteem the Learned, Inspire the Untrained to Study Without Belittling Them369
  - 160 - Revere Virtue, Inspire Purity, Draw Close to the Wise, Promote Wisdom in Fools369

THE FINAL SECTION371
- CONCLUDING INSTRUCTIONS371
  - 161 - Don't Be Terrorized by Samsāra, Rather Subdue Demons and Evil Knowledge371
  - 162 - Amass Merit in All Buddhalands, Make Vows That Others Will Reach Them Too371
    - ON RIGHT-VIEW EQUANIMITY AND PRESERVING KINDNESS AND COMPASSION373
  - 163 - Never Seize on Dharmas, Abide in Equanimity, Take Up the Burden for Beings373
  - 164 - Contemplate Dharmas as Non-Self, Don't Relinquish Compassion or Kindness373
    - ON THE GIVING OF DHARMA375
  - 165 - Making Offerings of Dharma Is Superior to Giving Every Gift to the Buddha375
  - 166 - Upholding the Bodhisattva Canon Is the Foremost Dharma Offering375
  - 167 - Rely on Meaning, Not Flavors; Enter the Profound Path, Avoiding Negligence379
    - FINAL SUMMARIZING STATEMENT381
  - 168 - Buddhahood is Gained by Cultivating the Provisions in Countless Future Lives381

Interconnections

Works related to this item

1 Recension of

bodhisaṃbhāra [बोधिसंभार]. byang chub kyi tshogs [བྱང་ཆུབ་ཀྱི་ཚོགས།]. [Treatise on the Provisions for Enlightenment].

Classical WorksAbout this item

In Sanskrit, "collection" of, or "equipment" (saṃbhāra) for,"enlightenment" (bodhi); the term refers to specific sets of spiritual requisites (also called "accumulations") necessary for the attainment of awakening. The bodhisattva becomes equipped with these factors during his progress along the path (mārga) leading to the attainment of buddhahood. In a buddha, the amount of this "enlightenment-collection" is understood to be infinite. These factors are often divided into two major groups: the collection of merit (puṇyasaṃbhāra) and the collection of knowledge (jñānasaṃbhāra). The collection of merit (puṇya) entails the strengthening of four perfections (pāramitā): generosity (dāna), morality (śīla), patience (kṣānti), and energy (vīrya). The collection of knowledge entails the cultivation of meditative states leading to the realization that emptiness (śūnyatā) is the ultimate nature of all things. The bodhisaṃbhāra were expounded in the *Bodhisaṃbhāraka, attributed to the Madhyamaka exegete Nāgārjuna, which is now extant only in Dharmagupta's 609 CE Chinese translation, titled the Puti ziliang lun. In this treatise, Nāgārjuna explains that the acquisition, development, and fruition of these factors is an essentially interminable process: enlightenment will be achieved when these factors have been developed for as many eons as there are grains of sand in the Ganges River. The text also emphasizes the importance of compassion (karuṇā), calling it the mother of perfect wisdom (prajñāpāramitā). The perfection of wisdom sūtras stress that pariṇāmanā (turning over [merit]) and anumodana (rejoicing [in the good deeds of others]) are necessary to amass the collection necessary to reach the final goal. (Source: "bodhisaṃbhāra." In The Princeton Dictionary of Buddhism, 134. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

1 Full translation of

bodhisaṃbhāra [बोधिसंभार]. byang chub kyi tshogs [བྱང་ཆུབ་ཀྱི་ཚོགས།]. [Treatise on the Provisions for Enlightenment].

Classical WorksAbout this item

In Sanskrit, "collection" of, or "equipment" (saṃbhāra) for,"enlightenment" (bodhi); the term refers to specific sets of spiritual requisites (also called "accumulations") necessary for the attainment of awakening. The bodhisattva becomes equipped with these factors during his progress along the path (mārga) leading to the attainment of buddhahood. In a buddha, the amount of this "enlightenment-collection" is understood to be infinite. These factors are often divided into two major groups: the collection of merit (puṇyasaṃbhāra) and the collection of knowledge (jñānasaṃbhāra). The collection of merit (puṇya) entails the strengthening of four perfections (pāramitā): generosity (dāna), morality (śīla), patience (kṣānti), and energy (vīrya). The collection of knowledge entails the cultivation of meditative states leading to the realization that emptiness (śūnyatā) is the ultimate nature of all things. The bodhisaṃbhāra were expounded in the *Bodhisaṃbhāraka, attributed to the Madhyamaka exegete Nāgārjuna, which is now extant only in Dharmagupta's 609 CE Chinese translation, titled the Puti ziliang lun. In this treatise, Nāgārjuna explains that the acquisition, development, and fruition of these factors is an essentially interminable process: enlightenment will be achieved when these factors have been developed for as many eons as there are grains of sand in the Ganges River. The text also emphasizes the importance of compassion (karuṇā), calling it the mother of perfect wisdom (prajñāpāramitā). The perfection of wisdom sūtras stress that pariṇāmanā (turning over [merit]) and anumodana (rejoicing [in the good deeds of others]) are necessary to amass the collection necessary to reach the final goal. (Source: "bodhisaṃbhāra." In The Princeton Dictionary of Buddhism, 134. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

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bodhisaṃbhāra [बोधिसंभार]. byang chub kyi tshogs [བྱང་ཆུབ་ཀྱི་ཚོགས།]. [Treatise on the Provisions for Enlightenment].

Classical WorksAbout this item

In Sanskrit, "collection" of, or "equipment" (saṃbhāra) for,"enlightenment" (bodhi); the term refers to specific sets of spiritual requisites (also called "accumulations") necessary for the attainment of awakening. The bodhisattva becomes equipped with these factors during his progress along the path (mārga) leading to the attainment of buddhahood. In a buddha, the amount of this "enlightenment-collection" is understood to be infinite. These factors are often divided into two major groups: the collection of merit (puṇyasaṃbhāra) and the collection of knowledge (jñānasaṃbhāra). The collection of merit (puṇya) entails the strengthening of four perfections (pāramitā): generosity (dāna), morality (śīla), patience (kṣānti), and energy (vīrya). The collection of knowledge entails the cultivation of meditative states leading to the realization that emptiness (śūnyatā) is the ultimate nature of all things. The bodhisaṃbhāra were expounded in the *Bodhisaṃbhāraka, attributed to the Madhyamaka exegete Nāgārjuna, which is now extant only in Dharmagupta's 609 CE Chinese translation, titled the Puti ziliang lun. In this treatise, Nāgārjuna explains that the acquisition, development, and fruition of these factors is an essentially interminable process: enlightenment will be achieved when these factors have been developed for as many eons as there are grains of sand in the Ganges River. The text also emphasizes the importance of compassion (karuṇā), calling it the mother of perfect wisdom (prajñāpāramitā). The perfection of wisdom sūtras stress that pariṇāmanā (turning over [merit]) and anumodana (rejoicing [in the good deeds of others]) are necessary to amass the collection necessary to reach the final goal. (Source: "bodhisaṃbhāra." In The Princeton Dictionary of Buddhism, 134. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

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This is Nāgārjuna's Bodhisaṃbhāraśāstra (Treatise on the Provisions for Enlightenment). It describes the essential prerequisites for the complete enlightenment of a buddha. It is accompanied here by an abridged version of its only commentary, originally written by the early Indian Bhikshu Vasitva. Abridgement, notes, and translation by Bhikshu Dharmamitra. Includes facing-page source text for the stanzas in both traditional and simplified scripts.(Source: Kalavinka Press)