Bodhisattva Behaviour | by Śāntideva
1. Benefits of Bodhichitta
2. Admitting Previous Negative Acts
3. Gaining Hold of a Bodhichitta
4. Taking Care about Bodhichitta
5. Safeguarding with Alertness
6. Showing Patience
8. Perfection of Concentration
9. Perfection of Wisdom
H.H. Dalai-lama’s explanations always emphasize that the text is meant for meditation and everyday practice.
To say that the text is meant for use in meditation means that the whole or selected parts are to be read or recited from memory each day, aloud or silently, and reflected upon.
Engaging in Bodhisattva Behaviour
by Śāntideva c. 8th century
The Benefits of Bodhichitta
(1) Respectfully, I prostrate to the Blissfully Gone (Buddhas) endowed with Dharmakāya, as well as to their (Bodhisattva) offspring and to everyone worthy of prostration. Let me explain (how to) engage in the Blissfully Gone offsprings' code, which I’ve compiled and condensed in accord with Buddhas’ words.
(2) I’ve nothing to say here that’s not come before, and I lack any skill in the crafting of verse; yet, though I lack even the thought to help others, I’ve composed this to familiarize my mind.
(3) For, due to acquaintance with what is constructive, the force of my belief may increase for a moment, even just through these (words). And if others, equal to myself in fortune, happen to see them, perhaps they might find them meaningful (too).
(4) Having gained this (body with) respites and enrichments, so hard to find, which can fulfil the wishes of (every) being, if, in this (lifetime), I don’t actualize its benefits, when later will a perfect endowment with one come?
(5) Just as a flash of lightning on a dark, cloudy night, for an instant, brightly illuminates all; so, in this world, through the might of the Buddhas, a positive attitude rarely and briefly appears.
(6) Thus, constructive (behaviour) is constantly weak, while negative forces are extremely strong, and most unbearable. Except for a full Bodhichitta aim, can anything else constructive outshine it?
(7) The Kings of the Sages, having thoroughly reflected for many eons, have seen this very (mind) to be of (best) help, for by it, limitless masses of beings will quickly and easily attain Supreme Bliss.
(8) Those who wish to destroy the hundreds of sufferings of compulsive existence, those who wish to dispel the sorrow of limited beings, and those who wish to enjoy the hundreds of states of much happiness, will never give up the Bodhichitta aim.
(9) The moment miserable beings bound in the prison of uncontrollably recurring Saṁsāra develop a Bodhichitta aim, they’re called spiritual offspring of the Blissfully Gone, and become figures to be honoured by the gods of this world, as well as by men.
(10) Like the supreme creation of a gold-making elixir, this unclean body, having been taken, will be transformed into the priceless gem of a Triumphant One’s body. So, firmly gain hold of what’s known as Bodhichitta.
(11) Since the immeasurable mind of the sole Navigator for wandering beings has (seen) its precious worth upon examining fully; please, anyone wishing to be parted from the plights of wandering beings: gain hold, truly firmly, of (this) gem, Bodhichitta.
(12) Everything else that’s constructive resembles the plantain tree: having given birth to its fruit, it’s depleted. But the tree of Bodhichitta forever bears fruit and, never depleted, it grows ever more.
(13) Even if they’ve committed extremely unbearable negative acts, why don’t the caring rely on that which, when relied on, will instantly free them, like relying on a hero when greatly afraid.
(14) Like the time-ending fires, it burns off with certainty, in an instant, enormous negative karmic force. With wisdom, the Guardian Maitreya has explained its fathomless benefits to Sudhana.
(15) Bodhichitta is to be known, in brief, as having 2 aspects:
- a Bodhichitta aim that aspires to enlightenment and
- a Bodhichitta that’s engaged with (attaining) enlightenment.
(16) As is understood by the distinction between aspiring to go and (actually) going, so the learned understand the distinction between these two to be as if stages.
(17) Although great fruits arise, even in recurring Saṁsāra, from an aspiring Bodhichitta aim, positive force doesn’t accrue without interruption as it does with an engaged Bodhichitta aim.
(18) As soon as someone perfectly gains hold of that mind, with the thought never to turn back from totally liberating infinite realms of limited beings,
(19) From that time onward, whether asleep or even not caring, a profusion of positive force gushes forth, without interruption, equal to space.
(20) For the sake of limited beings admiring modest (aims), the Thusly Gone (Buddha) himself has proclaimed that this is correct in The Sūtra Subāhu Requested.
(21) If having a thought to be of help, even thinking, "May I relieve limited beings merely of headaches," comes to have fathomless positive force,
(22) What need to mention the wish to relieve each and every limited being of fathomless miseries, and the wish to help each and every limited being to actualize fathomless good qualities.
(23) Who has such an altruistic mind as this?
Do even fathers? Do even mothers?
Do even gods and sages? Does even Brahma have it?
(24) If those limited beings, even in their dreams, have never before dreamt of such a mind (even) for their own sakes, how would it have arisen for the sakes of others?
(25) This extraordinary jewel of the mind – a mind for the sake of limited beings, which in others doesn’t arise for even their own sakes – crystallizes as something of unprecedented wonder.
(26) How can the positive force of a jewel-like mind, which is the cause of happiness for all wandering beings and the elixir for the sufferings of limited beings, be something whose measure can be taken?
(27) If merely a thought to be of help is more especially noble than making offerings to the Buddhas, what need to mention striving for the sake of the happiness of all limited beings without exception?
(28) Although having the mind that wishes to shun suffering, they rush headlong into suffering itself. Although wishing for happiness, yet out of naivety, they destroy their own happiness as if it were a foe.
(29) For those who are destitute of happiness and who have many sufferings, it satisfies them with all happiness, cuts off all suffering,
(30) And eliminates even their naivety. Where is there anything comparably constructive as that? Where is there even such a friend as that? Where is there even such a force as positive as that?
(31) If some consider as worthy of praise even someone who’s paid back for helping, what need to mention a Bodhisattva who does good without seeking (anything in return)?
(32) People honour as someone who acts constructively someone who only briefly gives merely a morsel of meagre food in a demeaning manner to a few wandering beings, satiating them for half a day.
(33) What need to mention someone who constantly looks to give, for an eternity of time, the peerless bliss of the Blissfully Gone (Buddhas) to endless numbers of limited beings, fulfilling the wishes of all their minds?
(34) The Sage has said that if someone generates negative thoughts toward a philanthropist offspring of the Triumphant like that, that person will remain in a joyless realm for as many eons as the number of negative thoughts that were spent.
(35) However, if someone has an extremely clear-minded (belief in such persons), its fruits will multiply far more than that. For even in the most acute situations, Triumphant’s offspring never will generate anything negative. Rather, their positive actions naturally increase.
(36) I prostrate to the bodies of those in whom the sacred state of mind, the gem, has arisen. I take safe direction from those sources of bliss who join to bliss even those who harm them.