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The
Treatise on Discourses about Giving Rise to the Bodhicitta: The
Bodhicittotpaadasuutra’Saastra of Vasubandhu Translated by Kate Crosby and Andrew Skilton The Bodhicittotpaadasuutra ’Saastra is a relatively short treatise
written, according to the attribution of the Chinese translator, by the
4th-century CE yogaacaara scholar
Vasubandhu.[1]
It does not survive in its original language, which was presumably Sanskrit,
the language of Vasubandhu’s other works surviving in their original form.
These include his Abhidharmako’sa and
bhaa.sya, as well as other treatises
dealing with the doctrines of the Yogaacaaara
As the title indicates, this is a
treatise (‘saastra, literally, a
‘[text] which instructs’) that deals with the creation of the bodhicitta, the Bodhisattva resolve to
bring all to Awakening. The two terms at the end of the title – suutra and ‘saastra – suggest that this should be considered a treatise that deals
with a discourse (suutra) on this
subject or perhaps that organises the significant teachings on this matter from
a number of discourses. We should note that Nanjio records a simpler title for
this text, Bodhicittotpaadana ’Saastra,
‘Treatise on giving rise to the bodhicitta’,
i.e. minus the term suutra. In its present form the work has
12 sections: 1.
adhye.saˆotpaada giving
rise to motivation 2.
bodhicittotpaada giving
rise to the bodhicitta 3.
pra.nidhaana vows 4.
daanapaaramitaa perfection
of generosity 5.
‘Siilapaaramitaa perfection
of ethical conduct 6.
k.saantipaaramitaa perfection
of forbearance 7.
viiryapaaramitaa perfection
of energy 8.
dhyaanapaaramitaa perfection
of meditative attainment 9.
prajñaapaaramitaa perfection
of understanding 10.
tathataadharmamukha introduction
to the teaching about reality 11.
‘Suunyaalak.sa.na definition
of emptiness 12.
pu.nyaparigraha acquisition
of merit As we can see from this list the core of the work is an
exposition of the perfections (paaramitaa),
a format familiar from other treatises on the Bodhisattva path. The present translation has been
made from the translation into Sanskrit by Bhadanta ‘Saanti Bhik.su, lecturer
in ‘Cheena bhavana’ at Visva-Bharati at the time of translating in 1949, and
later, in 1977, winner of the Sahitya Academy Award for his Buddhist poetical
work in Sanskrit, the Buddhavijayakaavya.
‘Saanti Bhik.su made his translation from the Chinese version by the
influential translator of Buddhist works into Chinese, Kumaarajiiva
(334-413CE).[2]
Therefore what we have before us now is the product of an alarming number of
transitions from one language medium to another. In particular we should note
that Kumaarajiiva’s translation is a ‘sense translation’, i.e. not literal, in
that he apparently made no attempt to communicate the Sanskrit syntax and style
of the original, and as a result his work is of little help to anyone wishing
to reconstruct the source language. This probably goes some way to explaining
the peculiarities of ‘Saanti Bhik.su’s Sanskrit text, which is composed in what
we might describe as a modern Sanskrit and is not a likely representation of
the words that Vasubandhu wrote. In particular we note that he occasionally
eschews the obvious Buddhist idiom or terminology. Furthermore, and
particularly disconcerting for those familiar with classical Sanskrit, is his
inconsistent deviation from the usual Sanskrit word order and syntax. The text
as printed also contains a number of typographical errors, which we can
sometimes correct with some confidence, but at other times we merely hazard a
guess at ‘Saanti Bhik.su’s intention, since traditional Sanskrit idiom is not
relevant in providing us with plausible patterns in the case of the text as it
stands. As a result, any value of what we present here lies in the general
purport of the text rather than in any close analysis of the individual words.
It would be unfair not to mention that ‘Saanti Bhik.su himself discusses these
linguistic problems in some detail in his introduction and eschews any claim to
‘reconstruction’. He was thus making available a reading text to Sanskrit
readers, and it is our intention to perform a similar service for English
readers now. We hope that this may be of interest or use to readers until such
time as a more faithful rendering directly from the Chinese is produced.
Indeed, the original stimulus for the present effort arose from a request in
1999 from Dharmacaari Ratnaguna for access to an English translation. As to the
peculiarities of our own translation, we bring the reader’s attention to our
treatment of bodhicitta and citta. Literally ‘awakening mind’ and
‘mind’ respectively, these two terms are used to refer to the bodhisattva’s vow
to save all beings and attendant altered mindset, which encompasses all the
virtues and aspirations of the Mahaayaana path. We have left bodhicitta untranslated, but where citta is used as an abbreviation of the
former we have rendered it as ‘resolve’. Note that citta can mean ‘mind’ or ‘thought’ more broadly and does occur with
that sense in this text. We should note that Vasubandhu is generally assigned to the
early 4th century of the common era, while Kumaarajiiva lived in the late 4th
and early 5th century. There is thus a relatively short period between
composition and initial translation. The content largely speaks for itself, but it is perhaps
worth pointing out that Vasubandhu’s approach to giving rise to the bodhicitta contrasts somewhat with that
taken by ‘Saantideva (8th century CE) in the first four chapters of his Bodhicaryaavataara. Where the latter
employs the ritual format of anuttara-puujaa
for this purpose, Vasubandhu recommends a process of ordered reflection
(section 2) that issues in a series of exhaustive vows (section 3). Thereafter
both authors lead the reader into an account of the perfections that
constitutes the body of both treatises. While Vasubandhu appears to dwell more
on the doctrinal essence of Understanding (prajñaa),
extending his discussion to fill three sections (although we should also note
the great length of the other’s chapter nine on Understanding), like
‘Saantideva he concludes his treatise with a section that deals with the merit
accrued from pursuit of this path. Here we have chosen the first three chapers for translation.
This is because they constitute the distinctive unit of reflection on the
resolve and vows undertaken by the bodhisattva, mentioned above, before the
perfections are dealt with in detail from chapter four onwards. The Translation
Chapter 1: ‘Giving rise to Motivation’
‘I pay homage to the infinite Buddhas of the past, present
and future, whose wisdom is as unshakeable as the sky, the greatly
compassionate protectors of the world.’[3] 1. There is a greatly extended, unsurpassed collection of
aspects of the true teaching that is practised by the bodhisattvas who are
great beings. Namely: (1) They request instruction so as to awaken fully to the
unsurpassed Awakening; (2) They urge beings to give rise to the profound
extensive Resolve (citta); (3) They
make firm the perfect vow; (4) They renounce their body and wealth; they curb
greed and selfishness; (5) They practise the five groups beginning with
morality;[4]
they discipline those who are at fault; (6) They develop the utmost forbearance
in order to curb the basis of hatred; (7) They generate effort and energy in
order to establish beings [on the path]; (8) They achieve the meditative absorptions
in order to understand the minds of beings; (9) They develop understanding (prajñaa) in order to put an end to
ignorance; (10) They enter the gateway to reality in order to abandon
attachment; (11) They reveal the practice of emptiness, which is free from
characteristics and deeply profound; (12) They praise merit in order to ensure
the continued germination of the seeds for Buddhahood. Having thus categorised
the initial unmeasurable strategies (upaaya)
as pure gateways accompanied by the qualities of Awakening, for all those who
desire the unsurpassed wholesome states, I shall explain them in order to bring
about full and perfect Awakening. 2. O Sons of the Buddhas, those sons of the Buddhas who take
up what was said by the Buddha and teach the Teaching for the benefit of beings
should first praise the qualities of the Buddhas. It is hearing these qualities
which will inspire beings to give rise to the Resolve to seek
Buddha-Understanding. The seed of Buddhahood continues to be germinated as a result
of giving rise to the Resolve. If
monks, nuns, laymen and laywomen recollect the Buddha, and recollect the
Teaching and furthermore recollect that the Tathaagatas endured the hardship of
their endeavour to seek the Teaching at the time of their setting out on the
path of the bodhisattva for an incalculable aeon, and if recollecting this they
teach the Teaching for the sake of bodhisattvas, even if they teach only a
single verse, then on hearing that teaching the bodhisattvas delight in the
beneficial Teaching, they cultivate the roots of wholesome states, practise the
Teaching of the Buddha, and obtain the perfect unsurpassed and full Awakening. 3. In order to interrupt the unending births, deaths and
suffering of innumerable beings, the bodhisattvas who are great beings desire
to have innumerable bodies and minds. They practise energy. They give rise to
the profound great vow. They pursue the great strategy (upaaya). They give rise to great benevolence and great compassion.
They seek the great Understanding that is characterised by an invisible u.s.nii.sa.[5]
4. Seeking such great Buddha-qualities as this, it should be
understood that these qualities are unfathomable and without limit. Because of
the immeasurable nature of these qualities, the positive consequences of their
meritorious actions are also immeasurable. The Blessed One has said: If
bodhisattvas give rise to the initial bodhicitta,
the positive consequence of that meritorious act of theirs, even if it is only
weak and lasts but an instant, cannot be expressed even in a hundred thousand
krores of world ages, how much less would one day, one month, one year, or even
a hundred years be insufficient to express the positive consequence of the good
act of that Resolve (citta) once it
is acted upon. Why is that? Because of the infinite nature of the conduct of
the bodhisattva in order to establish all beings in the patient acceptance that
dharmas do not arise, and to cause them to awaken to the unsurpassed perfect
and full Awakening. 5. The offspring of the Buddhas, the bodhisattvas, are the
source of the initial bodhicitta. It
is like the great ocean which, when it arises in the beginning, is understood
to be a mine producing wishfulfilling gems, jewels and pearls of lesser,
middling and the highest value right up to those that are invaluable, because
of the origin from the ocean of these jewels. So it is for the arisings of the
Resolve (citta) of the bodhisattva.
When the initial Resolve arises it should be understood that it is the mine of
the origin of meditative absorption and Understanding of all wholesome
qualities of gods and men, ‘sraavakas, pratyekabuddhas and bodhisattvas. 6. Furthermore, when the great three-thousandfold world
system arises, it should be understood that it supports all the beings there,
as many as are in the twenty- five realms; it is the refuge and the abode of
all such beings. It is the same for the arisings of the Resolve (citta) of the bodhisattva. When it
arises it is the refuge of all the innumerable beings. In the six realms of
existence and the four forms of birth, those who have correct views or false
views, those who practise wholesome or who practise unwholesome deeds, those
who keep pure conduct and those who commit the four grievous paaraajika offences,[6]
those who honour the three jewels and those who find fault with the true
Teaching, those who are blemished, who are non-Buddhists, wandering holy men
and brahmin priests, those of the warrior, brahmin, merchant and servant
castes, it supports all of them. It is the refuge for them all. It is the
dwelling for them all. 7. Again, prizing benevolence and compassion, the
bodhisattva gives rise to the Resolve. The benevolence of the bodhisattva is
without limit and immeasurable. Therefore the arising of the Resolve is as
without limit as the realm of beings. That is to say: as there is nothing that
is left unencompassed by space, so it is with the creation of the Resolve of
the bodhisattva. Among all beings not one is left unencompassed. Just as the
realm of beings is immeasurable, without limit and inexhaustible, even so is
the bodhisattva’s giving rise to the Resolve immeasurable, without limit and
inexhaustible. Because of the inexhaustible nature of space, beings are
inexhaustible; because of the inexhaustible nature of beings, the bodhisattva’s
creation of the Resolve is also like the realm of beings. 8. I have briefly reviewed the teaching of the Buddha that
there is no limit to the realm of beings, but (the Buddha) has also said the
following: In the eastern direction there are incalculable Buddha realms equal
in number to the thousands of krores of sand grains in the Ganges river.
Likewise in each one of the southern, western and northern directions, in the
four intermediate directions, above and below, there are incalculable Buddha
realms equal in number to the thousands of krores of sand grains in the Ganges
river. Were they all to be ground down into dust, they would create a vast
number of grains of dust visible to the naked eye. As many beings as there are
filling the incalculable great three thousand world systems equal in number to
the hundred thousand krores of sand grains in the Ganges river, all of them
placed together would make up a single grain of that dust. As many beings as
there are filling two times the incalculable great three thousand world systems
equal in number to the hundred thousand krores of sand grains in the Ganges
river, all of them placed together would make two grains of the dust! Looking at it the other way round, as
many grains of dust of the element earth as there are in the incalculable
Buddha realms equal in number to the thousands of krores of sand grains in the
Ganges river in each one of the ten directions would reach a limit, but there
is no limit like that to the realm of beings. That is to say: a certain person
might, having divided a single hair a hundred times, take from the water of the
ocean a tiny speck of water on a single filament of hair; what I have taught in
the sphere of beings is as small as that and what I have not taught is like the
water of the great ocean. If the Buddha explained his personal achievement for
an immeasurable, limitless, incalculable aeon, he would not finish. The giving
rise to the Resolve each time encompasses beings even of such number. How then,
O Sons of the Buddha, could there be a limit to the bodhicitta? 9. If the bodhisattvas, on hearing such a teaching of this
kind, do not feel alarmed, do not become frightened, do not experience fear, do
not turn away, do not break down, it should be understood that they will firmly
create the bodhicitta. If all the
immeasurable Buddhas were to praise their qualities for an immeasurable
incalculable aeon, they still would not finish. Why is that? They do not finish
because of the unlimited nature of the bodhicitta.
In this way one should explain the preliminary immeasurable benefits so that
beings might hear about, practise and give rise to the bodhicitta. Chapter 2: ‘Giving rise to the Bodhicitta’
1. How does a bodhisattva give rise to the bodhicitta, and through what causes does
one meet with Awakening? If a bodhisattva mixes with spiritual friends,
worships the Buddhas, accumulates wholesome roots (kusalamuula), seeks excellent teachings, is always of gentle
disposition, puts up with the painful things that befall him, is benevolent,
compassionate and is not devious, has a disposition that is equable, delights
in the Mahaayaana with faith, and seeks the understanding possessed by Buddhas;
if a person has these ten qualities that person gives rise to the unsurpassed
perfect and full bodhicitta. 2. Furthermore, there are four causes through which one
gives rise to the bodhicitta in order
to attain the unsurpassed Awakening. What are the four? The first is that one gives rise to the bodhicitta while reflecting on the Buddhas. The second is that one gives rise to the bodhicitta while examining the dangers
of the body. The third is that one gives rise to the bodhicitta while feeling pity for beings. The fourth is that one gives rise to the bodhicitta while seeking the highest
attainment. 3. Furthermore, reflection on the Buddhas is of five kinds: The first is that one reflects, ‘I shall give rise to the bodhicitta on the basis that: just as
all the Buddhas of the ten directions, past, present and future, at the
beginning of giving rise to the bodhicitta
have the defilements as their essence, just like me now, but at the end become
perfect full Buddhas, unsurpassed lords.’ The second is that one reflects, ‘I shall give rise to the bodhicitta on the basis that: each of
the Buddhas of the three times individually made great effort in order to gain
the unsurpassed Awakening. If Awakening is a thing that can be obtained, then I
too can obtain it.’ The third is that one reflects, ‘I shall give rise to the bodhicitta on the basis that: all the
Buddhas of the three times give rise to great Understanding, establish the
excellent Resolve within the primordial obscuration of the mind (aavara.na), and, notching up difficult
tasks, lift themselves up and transcend the three realms. I also can lift
myself up in the same way.’ The fourth is that one reflects, ‘I shall give rise to the bodhicitta on the basis that: all the
Buddhas of the three times, being leaders of the world go to the further shore
from the great ocean of birth, old age, death and defilements. I too as a human
being could go forth to the further shore.’ The fifth is that one reflects, ‘I shall give rise to the bodhicitta on the basis that: all the
Buddhas of the three times gave rise to great energy, have given up themselves,
their life and their wealth while seeking omniscience. I too now can emulate
the Buddhas.’ 4.
Furthermore, examining the dangers of the body in order to give rise to the bodhicitta is of five kinds: The first
is that one examines oneself thinking that in this body both the five aggregates
and the four great elements perform immeasurable impure actions,so one should
wish to abandon it. The second
is that one examines oneself thinking that since in this body there are nine
orifices from which flow evil smelling and foul impurities, so one should form
revulsion for it. The third
is that one examines oneself thinking that since in this body the immeasurable
defilements of greed, hatred and delusion burn up wholesome thought,
one should wish to extinguish it. The fourth
is that one examines oneself thinking that since this body moment by moment
arises and ceases like a foam of bubbles such that its qualities should be
renounced, one should wish to renounce it. The fifth
is that one examines oneself thinking that this body, because veiled by ignorance,
continually performs unwholesome actions, wanders around in the six realms of
existence and has no profit. 5. Furthermore, seeking the highest attainment in order to
give rise to the bodhicitta is of
five kinds: The first is that one seizes on it because one sees the
Tathaagatas' resplendent, spotless attainment of genuine marks and signs,
meeting with which people are freed from defilements. The second is that one seizes on it because one sees the
Tathaagatas' body of dharmas (dharmakaaya)[7]
that is permanent, stable, pure and blameless. The third is that one seizes on it because one sees the
Tathaagatas’completely pure groups of qualities (dharmas) consisting of ethical conduct, meditation, understanding,
liberation, and knowledge and vision of liberation. The fourth is that one seizes on it because one sees the
Tathaagatas’ ten powers, four grounds for confidence, great compassion and
three bases of mindfulness. The fifth is that one seizes on it because one sees the
Tathaagatas’ omniscience and pity towards beings, such that, enveloping those
who err with benevolence and compassion, one guides everyone to the real Path. 6. Furthermore, pity for beings in order to give rise to the
bodhicitta is of five kinds: The first is that one sees beings attached to ignorance. The second is that one sees beings preoccupied by various
sufferings. The third is that one sees beings accumulating unwholesome
actions. The fourth is that one sees beings engaged in increasingly
bad conduct. The fifth is that one sees beings not engaged in the perfect
Teaching. 7. Furthermore, attachment to ignorance is of four kinds: The first is that one sees beings being led astray by
delusion and desire experiencing great calamities and sufferings. The second is that one sees beings having no faith in the
result of causes[8]
performing impure actions. The third is that one sees beings rejecting the perfect
Teaching and having faith in a false path. The fourth is that one sees beings sinking in the river of
the defilements and floundering in the ‘four floods’.[9] 8. Furthermore, preoccupation by various sufferings is of
four kinds: The first is that one sees beings in fear of birth, old age,
sickness and death yet not seeking liberation, but rather performing further
actions. The second is that one sees beings suffering from grief,
lamentation and depression, whose actions are never exhausted. The third is that one sees beings attached to what is
unhelpful being stupefied by the suffering that arises from separation from
what they love. The fourth is that one sees beings suffering from
association with what is disliked, yet constantly, even though their impatience
for separation from that is extremely strong, they have created what is
disliked. 9. Furthermore, accumulating unwholesome [actions] is of
four kinds: The first is that one sees beings who out of desire for
sensual pleasures perform impure actions. The second is that one sees beings who, although they know
that it is the nature of sensual pleasures to give rise to suffering, do not
reject sensual pleasures. The third is that one sees beings who, although they desire
happiness, turn their faces from the words that describe ethical conduct. The fourth is that one sees beings who, although they are
horrified by suffering, uninterruptedly conduct themselves so as to produce
suffering. 10. Furthermore, being engaged in increasingly bad conduct
is of four kinds: The first is that one sees beings offending against
important moral conduct, behaving without heed even in danger. The second is that one sees beings performing the five
actions that have an instant result and are infinitely bad and, because they
are enveloped in perfidy, they fail to feel shame or fear of blame. [10] The third is that one sees beings criticising the true
teaching of the extensive Mahaayaana discourses, seized by foolishness while
puffed up with passion and pride. The fourth is that one sees beings who, although they are
endowed with intelligence, destroy their basis for wholesome action and,
moreover, since they are filled with pride they show no regret. 11. Furthermore, not engaging in the perfect Teaching is of
four kinds: The first is that one sees beings who, born in the eight
unfortunate existences, fail to hear the true Teaching and do not know to
practise what is wholesome. The second is that one sees beings who do hear the true
Teaching taught in a period when a Buddha has arisen, yet do not take it up. The third is that one sees beings taking up non-Buddhist
instructions, performing religious activities that exhaust them, always going
further from liberation. The fourth is that one sees beings who treat the meditative
concentration known as neither perception nor non-perception as if it were
nirvaa.na when they attain it, and when their wholesome results are again at an
end, they fall into the three bad realms of existence.[11] 12. A bodhisattva sees beings performing actions in ignorance,
for a long time experiencing sufferings, rejecting the true teaching,
forgetting the path of renunciation. On account of these things the bodhisattva
gives rise to great benevolence and compassion, and seeks the unsurpassed
perfect Awakening as if his hat were on fire, thinking, ‘I will extricate all
beings who are tormented by the defilements without exception.’ In brief, I
have said that they are children of the Buddha. A bodhisattva engaged in the
initial activities creates the Resolve along with its causes. If this were
related at length there would be no measure to it nor any end. Chapter 3:
'Vows' 1. How does a bodhisattva give rise to Awakening? Through
what course of conduct does one perfect Awakening? A bodhisattva who has given
rise to the Resolve, who has mastered the spiritual stage of ‘Vision of
Purity’, in the beginning firmly gives rise to the perfect vow to include all
immeasurable beings. ‘I seek the unsurpassed Awakening in order save others
without exception and in order to cause them to attain ‘Nirvaa.na without
remainder’.’ Therefore, starting from giving rise to the Resolve, with
compassionate mind as a result of his great compassion, he gives rise to the
ten supreme perfect vows. 2. What are the ten? (1) I vow that, whatever wholesome root was cultivated by me
in a previous birth and in this one with this body, may I give that up for all
beings without limit. And may I turn them all towards unsurpassed Awakening.
May this vow of mine grow moment by moment, and in every birth may it always be
produced in association with the Resolve, may it never be forgotten and may it
be protected by dhaara.nii. (2) I vow that, having turned them toward the great
Awakening, through this wholesome root may I always worship all Buddhas in all births
and abodes, and may I never be born in places which are not Buddhafields. (3) I vow that, having been reborn in Buddhafields, having
approached the Buddhas, may I attend the Buddhas as a shadow follows the body.
May I not even for a moment be distant from the Buddhas. (4) I vow that, having approached the Buddhas, may I perfect
the five higher knowledges of a bodhisattva as a result of the dharma taught by
them for my benefit whenever I desire. (5) I vow that, having perfected the five higher knowledges
of a bodhisattva, having realised that conventional truth is produced by
relative cognitive input and having understood that ultimate truth has as its
inherent nature reality, may I attain perfect knowledge of the Dharma. (6) I vow that, having attained perfect knowledge of the
Dharma, with my Resolve unexhausted may I teach all beings in order to reveal
the benefits of advice and to bring them all to Awakening. (7) I vow that, having brought all beings to Awakening,
through the power of the Buddhas may I go to worship Buddhas, to hear the true
Dharma and to include all beings in the world realms in the ten directions
without exception. (8) I vow that, having received the true Dharma in the
Buddhafields, may I set in motion the completely pure wheel of the Dharma.[12]
On hearing my teaching, having heard my name, may all the beings in the world
realms in the ten directions abandon all defilements, and may they give rise to
the bodhicitta. (9) I vow that, having caused the bodhicitta to arise in all beings, in order to provide permanent
protection may I remove want, may I offer immeasurable pleasures, may I give up
life and wealth, so that I may support beings and propagate the true Dharma. (10) I vow that, having propagated the true Dharma, and
having also practised the true Dharma, may I not practise the Dharma with my
mind, just as Bodhisattvas even though they have practised the Dharma, have
both not practised the Dharma nor have they not not practised the Dharma. In
order to guide beings may I not abandon the perfect vow. These are the ten perfect vows of bodhisattvas who have
given rise to the Resolve. These ten great vows encompass all the vows, equal
in mumber to the sand grains in the river Ganges, through all the realms of
beings. And if there were fulfilment of beings there would be fulfilment of my
vows as well. And as long as there is not fulfilment of beings, there is not
fulfilment of my vows either. 3. Moreover, generosity is the cause of Awakening because it
favours all beings. Good conduct is the cause of Awakening because, through the
acquisition of what is wholesome, it fulfils what was vowed at the outset.
Forbearance is the cause of Awakening because it leads one to attain fully the
thirty-two characteristics and the eighty minor marks (of a Great Person).
Energy is the cause of Awakening because with effort it brings beings to
maturity through increase in wholesome conduct. Higher meditative attainment is
the cause of Awakening because it awakens beings in mind and conduct through
the perfect self-restraint of bodhisattvas. Understanding is the cause of
Awakening because it brings about the realisation of the characteristics of the
nature of things (dharmas) without
exception. In brief it is taught that these six perfections are the complete
cause of Awakening. The four Divine Abodes (braahmavihaara),
the thirty-seven factors of Awakening, the thousandfold wholesome conducts are
auxillary contributors to fulfilment. If the bodhisattva practises the six
perfections, following that, he pursues conduct that gradually leads to the
unsurpassed full and perfect Awakening. 4. Offspring of the Buddha, those seeking Awakening should
not become heedless. Through heedless conduct the basis of what is wholesome is
destroyed. The bodhisattva subdues his six faculties. If he does not become
heedless he is able to practise the six perfections. The bodhisattva who has
given rise to the Resolve establishes steadfastness, and establishes his vow
firmly. Having established what was vowed he never becomes heedless, he does
not become lazy, and he does not procrastinate. Why is that? Having mastered
what he vowed, he acquires five things. The first is that he makes his mind
firm. The second is that he transcends the defilements. The third is that
through analytical reflection he restrains the heedless mind. The fourth is
that he cuts through the five hindrances. The fifth is that he practises
vigorously the six perfections. And this is the reason that, when the qualities
which consist of the mastery of the powers of forbearance, understanding or
merit are explained by the blessed Tathaagatas great in wisdom, the Blessed One
praises the power of the vow as the highest. 5. How does one establish the vow in practice? If someone
comes begging in many different forms then I continue to give for as long as I
do not give rise to a selfish thought even for a moment.[13]
If, giving rise to an impure thought even for a moment, even for the blinking
of an eye, I still seek an auspicious outcome on account of that giving, then I
deceive an immeasurable, unlimited, incalculable number of Lord Tathaagatas in
the ten directions in the present – and in the future too, I certainly could
not perfect the unsurpassed, complete Awakening. If I maintain my good conduct
even to the extent of giving up myself, my life, then I shall establish a
completely pure mind: I vow that I will not turn back, I will feel no regret.
If I practise forbearance, then even if, attacked by another person, I am
divided up, chopped up limb by limb, I will give rise constantly to
benevolence: I vow that I will not practise hatred. If I practise energy, then
on coming up against freezing cold, heat, kings, robbers, water, fire, lions,
tigers, wolves, and deserts devoid of water, I will make my mind resolute: I
vow that I will not turn back. If I cultivate higher meditative attainment, then even if I am
afflicted by external things, even if my mind is confused, I will pursue
mindfulness on the object of meditation. Never, not even for a moment, will I
give rise to distracted perception that does not relate to the Teaching. If I
develop Understanding, then seeing all dharmas in accordance with reality, I
will accept it. I will not give rise to a dualist view regarding wholesome and
unwholesome acts and mental states, regarding compounded and uncompounded
things, regarding birth, death, and nirvaa.na. If for even the blinking of an
eye, even for a moment, I feel regret, feel hatred, start turning back, have a
distracted perception, give rise to a dualist view, and still seek the
auspicious outcome from good conduct, forbearance, energy, meditative
attainment and Understanding, then I deceive an immeasurable, unlimited,
incalculable number of Lord Tathaagatas in the ten directions in the present.
And in the future too, I could never perfect the unsurpassed full and complete
Awakening. 6. The bodhisattva undertakes the path of the true Dharma
through these ten great vows. With six great vows, he subdues the heedless
mind. Vigorously he practises energy. He practises the six perfections. He
perfects the unsurpassed full and complete Awakening. [1]. Nanjio
records an attribution to Maitreya; Bunyiu Nanjio, A Catalogue of The Chinese Translation of The Buddhist Tripitaka; The
Sacred Canon of the Buddhists in China and Japan, originally published
Oxford 1883, reprinted Delhi 1989. [2]. ‘Fa Fu
T'i Hsin Ching Lun: Bodhicittotpaada-suytra-‘Saastra of Vasubandhu’, Visva-Bharati Annals 2 1949, pp.185-243. [3]. This
verse of homage is translated by “Saanti Bhik.su some three times, in prose, anu.stubh
and tri.stubh verse. [4]. i.e. the
five pure skandha: siilaa, samaadhi, prajñaa, vimukti, and vimuktijñaanadar’sana. See W. Rahula, Abhidharmasamuccaya – The Compendium of the
higher teaching (philosophy) by Asa.nga, Asian Humanities Press, Fremont
2001, p.175, and chapter 2 section 5, number 3 below. [5]. The u.s.nii.sa, the protuberance on the
Buddha’s head that symbolises Understanding, is apparently not visible on
bodhisattvas. [6]. The four
paaraajika offences are the most
significant monastic rules which govern both monks and nuns, committing which
means that one should be expelled from the Sangha. They are: engaging in sexual
relations with the opposite sex (human or animal), stealing above a certain
value, killing and inducing killing, and claiming magical powers one does not
possess. [7]. dharmakaaya is the collection of the
teachings as well as the Buddha’s qualities. [8]. i.e. in
the doctrine of causality that is central to Buddhist teaching. [9]. These
are the four aasavas, ‘influxes’: desire, becoming, false views and ignorance. [10]. These
five actions are killing father or mother, killing an arhat, intentionally
spilling the blood of a Buddha or creating a schism in the sangha. [11]. These
are the realms of animals, hungry ghosts and hell beings. [12]. This is
an idiom for beginning to teach the Dharma as a Buddha. [13]. The
notion of someone begging in many forms is perhaps a reference to the Vessantarajaataka, the story of Gautama
Buddha’s last rebirth before the lifetime of his enlightenment, in which he
exemplifies the perfection of generosity. In that story, the god Indra
disguises himself in different forms in order to test the generosity of the
bodhisattva. |
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