Chapter one

Latest revision as of 17:38, 29 March 2021

Bodhicaryāvatāra: An Introduction to the Bodhisattva’s Way of Life

In the language of India: Bodhicaryāvatāra
In the language of Tibet: བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།, (changchub sempé chöpa la jukpa)
In the English language: Introduction to the Bodhisattva’s Way of Life

Homage to the buddhas and bodhisattvas!

Chapter 1 — The Benefits of Bodhicitta

With devotion I pay homage to the buddhas gone to bliss,

To their Dharma body, noble heirs and all worthy of respect.

In accordance with the scriptures, I shall now in brief describe

The way to adopt the discipline of all the buddhas’ heirs.

There is nothing here that’s not been said before;

And I have no skill in the art of composition.

Therefore I do not expect this to be of much use to others,

And write it only to acquaint it to my mind.

Through this, my faith will be strengthened for a while,

And I will grow more accustomed to what is virtuous.

Then should others, somehow equal to myself in fortune,

Chance upon these words, they might find them beneficial.

This free and well-favoured human form is difficult to obtain.

Now that we have the chance to realise the full human potential,

If we don’t make good use of this opportunity,

How could we possibly expect to have such a chance again?

Like a flash of lightning on a dark and cloudy night,

Which, for just a single instant, sheds its brilliant light,

Rarely, through the buddhas’ power,

A mind of virtue arises, briefly, to people of the world.

All ordinary virtues therefore are forever feeble,

Whilst negativity is strong and difficult to bear—

But for the mind intent on perfect buddhahood,

What other virtue could ever overcome it?

Contemplating wisely throughout the ages,

The mighty buddhas have seen its great benefit:

That it helps the boundless multitude of beings

Easily to gain the highest states of bliss.

Those who long to triumph over life’s distress,

And who wish to put an end to others’ sorrows,

Those who seek to experience abundant joys—

Let them never turn their backs on bodhicitta.

For the very instant that bodhicitta is born

In the weary captives enslaved within saṃsāra,

They are called heirs of the bliss gone buddhas,

Honourable to gods, humans, and the world.

Like the alchemists’ supreme elixir,

It takes this ordinary, impure human form,

And makes of it a buddha’s priceless body—

Such is bodhicitta: let us grasp it firmly!

With their boundless wisdom, beings’ only guides,

Have investigated thoroughly and seen its value.

Thus whoever longs for freedom from conditioned states

Should grasp this precious bodhicitta and guard it well.

All other virtues are like the plantain tree:

They bear their fruit, and then they are no more.

Yet constantly the marvellous tree of bodhicitta

Yields fruit and, undiminished, grows forevermore.

Even those who’ve committed intolerable misdeeds,

Through having bodhicitta instantly are freed,

Just like a brave companion banishing all one’s fears—

Why then would the prudent fail to put their trust in it?

Just like a great inferno at the ends of time,

It annihilates terrible misdeeds in but an instant.

Thus its benefits are vast beyond all measuring,

As the wise Lord Maitreya explained to Sudhana.

Understand that, briefly stated,

Bodhicitta has two aspects:

The mind aspiring to awaken,

And bodhicitta that’s enacted.

Just as one understands the difference

Between wishing to go and setting out upon a journey,

The wise should understand these two,

Recognizing their difference and their order.

Bodhicitta in aspiration brings about great results,

Even as we continue to circle within saṃsāra;

Yet it does not bring about a ceaseless stream of merit,

For that will come solely from active bodhicitta.

From the moment we genuinely take up

This irreversible attitude—

The mind that aspires to liberate entirely

The infinite realms of beings,

From then on, even while asleep,

Or during moments of inattention,

A plentiful, unceasing force of merit

Will arise, equal to the vastness of the sky.

This was explained by the Buddha,

Together with supporting reasons,

In a teaching given at Subāhu’s request,

For the sake of those inclined to lesser paths.

If boundless merit comes to anyone who,

With the intention to be of benefit,

Has the thought simply to relieve the pain

Of those afflicted merely with a headache,

What need is there to speak of the wish

To dispel all beings’ boundless sufferings,

Or the longing that they all might gain

Enlightened qualities infinite in number.

Do even our fathers or our mothers

Have such beneficence as this?

Do the gods or the great sages?

Does even mighty Brahmā?

If these beings have never before

Held this aspiration for their own sake—

Not even in their dreams—how could

They have made this wish for others?

A thought such as this—wanting for others

What they do not wish for even for themselves—

Is an extraordinary and precious state of mind,

And its occurrence a marvel unlike any other!

This source of joy for all who wander in existence,

This elixir that heals the sufferings of all beings,

This priceless jewel within the mind—

How could such merit ever be evaluated?

For if the simple wish to benefit others

Surpasses offerings made before the buddhas,

What need is there to mention striving

For the welfare of all without exception?

Although seeking to avoid pain,

They run headlong into suffering.

They long for happiness, but foolishly

Destroy it, as if it were their enemy.

To satisfy with every kind of joy,

And to cut through all the sufferings

Of those who lack any real happiness,

And are oppressed by sorrow’s burden,

To bring an end as well to their delusion—

What other virtue is comparable to this?

What friend is there who does as much?

What else is there which is as meritorious?

If even those who do good deeds as repayment

For past favours are worthy of some praise,

What need is there to mention the bodhisattvas,

Whose perfect actions are carried out unbidden?

There are those who offer meals occasionally, and to just a few;

Their gifts, which are no more than food, are made in just a moment,

And with disrespect, to bring nourishment for merely half a day—

And yet such people are honoured by the world as virtuous.

Yet how does this compare to those who give

Over many ages and to the whole infinity of beings,

Constantly offering them the fulfilment of their every wish:

The unsurpassable happiness born of blissful buddhahood?

And those who develop feelings of hostility,

Towards these benefactors, the buddhas’ heirs,

Will languish in the hells, the mighty Sage has said,

For aeons equal to the moments of their malice.

By contrast, to look upon them well,

Will yield benefits in still greater measure.

For even in adversity, the buddhas’ heirs

Bring no harm, only virtue that naturally increases.

I bow down before all those in whom

This most precious, sacred mind is born!

I take refuge in those great sources of joy

Who bring bliss even to those who harm them.

Translated by Adam Pearcey, 2007.

@@ Line 106: / Line 106: @@
 :Will arise, equal to the vastness of the sky.
-This was explained by the Buddha,
+:This was explained by the Buddha,
-Together with supporting reasons,
+:Together with supporting reasons,
-In a teaching given at Subāhu’s request,
+:In a teaching given at Subāhu’s request,
-For the sake of those inclined to lesser paths.
+:For the sake of those inclined to lesser paths.
-If boundless merit comes to anyone who,
+:If boundless merit comes to anyone who,
-With the intention to be of benefit,
+:With the intention to be of benefit,
-Has the thought simply to relieve the pain
+:Has the thought simply to relieve the pain
-Of those afflicted merely with a headache,
+:Of those afflicted merely with a headache,
-What need is there to speak of the wish
+:What need is there to speak of the wish
-To dispel all beings’ boundless sufferings,
+:To dispel all beings’ boundless sufferings,
-Or the longing that they all might gain
+:Or the longing that they all might gain
-Enlightened qualities infinite in number.
+:Enlightened qualities infinite in number.
-Do even our fathers or our mothers
+:Do even our fathers or our mothers
-Have such beneficence as this?
+:Have such beneficence as this?
-Do the gods or the great sages?
+:Do the gods or the great sages?
-Does even mighty Brahmā?
+:Does even mighty Brahmā?
-If these beings have never before
+:If these beings have never before
-Held this aspiration for their own sake—
+:Held this aspiration for their own sake—
-Not even in their dreams—how could
+:Not even in their dreams—how could
-They have made this wish for others?
+:They have made this wish for others?
-A thought such as this—wanting for others
+:A thought such as this—wanting for others
-What they do not wish for even for themselves—
+:What they do not wish for even for themselves—
-Is an extraordinary and precious state of mind,
+:Is an extraordinary and precious state of mind,
-And its occurrence a marvel unlike any other!
+:And its occurrence a marvel unlike any other!
-This source of joy for all who wander in existence,
+:This source of joy for all who wander in existence,
-This elixir that heals the sufferings of all beings,
+:This elixir that heals the sufferings of all beings,
-This priceless jewel within the mind—
+:This priceless jewel within the mind—
-How could such merit ever be evaluated?
+:How could such merit ever be evaluated?
-For if the simple wish to benefit others
+:For if the simple wish to benefit others
-Surpasses offerings made before the buddhas,
+:Surpasses offerings made before the buddhas,
-What need is there to mention striving
+:What need is there to mention striving
-For the welfare of all without exception?
+:For the welfare of all without exception?
-Although seeking to avoid pain,
+:Although seeking to avoid pain,
-They run headlong into suffering.
+:They run headlong into suffering.
-They long for happiness, but foolishly
+:They long for happiness, but foolishly
-Destroy it, as if it were their enemy.
+:Destroy it, as if it were their enemy.
-To satisfy with every kind of joy,
+:To satisfy with every kind of joy,
-And to cut through all the sufferings
+:And to cut through all the sufferings
-Of those who lack any real happiness,
+:Of those who lack any real happiness,
-And are oppressed by sorrow’s burden,
+:And are oppressed by sorrow’s burden,
-To bring an end as well to their delusion—
+:To bring an end as well to their delusion—
-What other virtue is comparable to this?
+:What other virtue is comparable to this?
-What friend is there who does as much?
+:What friend is there who does as much?
-What else is there which is as meritorious?
+:What else is there which is as meritorious?
-If even those who do good deeds as repayment
+:If even those who do good deeds as repayment
-For past favours are worthy of some praise,
+:For past favours are worthy of some praise,
-What need is there to mention the bodhisattvas,
+:What need is there to mention the bodhisattvas,
-Whose perfect actions are carried out unbidden?
+:Whose perfect actions are carried out unbidden?
-There are those who offer meals occasionally, and to just a few;
+:There are those who offer meals occasionally, and to just a few;
-Their gifts, which are no more than food, are made in just a moment,
+:Their gifts, which are no more than food, are made in just a moment,
-And with disrespect, to bring nourishment for merely half a day—
+:And with disrespect, to bring nourishment for merely half a day—
-And yet such people are honoured by the world as virtuous.
+:And yet such people are honoured by the world as virtuous.
-Yet how does this compare to those who give
+:Yet how does this compare to those who give
-Over many ages and to the whole infinity of beings,
+:Over many ages and to the whole infinity of beings,
-Constantly offering them the fulfilment of their every wish:
+:Constantly offering them the fulfilment of their every wish:
-The unsurpassable happiness born of blissful buddhahood?
+:The unsurpassable happiness born of blissful buddhahood?
-And those who develop feelings of hostility,
+:And those who develop feelings of hostility,
-Towards these benefactors, the buddhas’ heirs,
+:Towards these benefactors, the buddhas’ heirs,
-Will languish in the hells, the mighty Sage has said,
+:Will languish in the hells, the mighty Sage has said,
-For aeons equal to the moments of their malice.
+:For aeons equal to the moments of their malice.
-By contrast, to look upon them well,
+:By contrast, to look upon them well,
-Will yield benefits in still greater measure.
+:Will yield benefits in still greater measure.
-For even in adversity, the buddhas’ heirs
+:For even in adversity, the buddhas’ heirs
-Bring no harm, only virtue that naturally increases.
+:Bring no harm, only virtue that naturally increases.
-I bow down before all those in whom
+:I bow down before all those in whom
-This most precious, sacred mind is born!
+:This most precious, sacred mind is born!
-I take refuge in those great sources of joy
+:I take refuge in those great sources of joy
-Who bring bliss even to those who harm them.
+:Who bring bliss even to those who harm them.
-| Translated by Adam Pearcey, 2007.
+Translated by Adam Pearcey, 2007.
+[[Category: Bodhicaryāvatāra]]