Treatise on the Provisions for Enlightenment
(Nāgārjuna's Bodhisambhāraka) (165 verses)
“In the soft murmur of timeless wisdom, Nāgārjuna’s Bodhisambhāraka extends a warm invitation to explore a path of heartfelt compassion and illuminating insight, open to all who seek a life of deeper meaning. Unlike the philosopher’s more complex scholarly works, this enchanting collection of 165 verses offers a practical and soulful guide for anyone yearning to live selflessly for others. With its poetic call to nurture merit and wisdom — qualities that light the way to kindness and understanding — the text weaves a delicate dance between everyday acts and profound aspirations, revealing the essence of a universal spiritual journey. Step into its gentle embrace, and let its words spark your curiosity for a life devoted to uplifting every heart.”
Last update: August 24, 2025
The Bodhisambhāraka (The Accumulations for Enlightenment), attributed to the renowned Indian philosopher Nāgārjuna (circa 2nd–3rd century CE), is a concise yet profound Mahayana Buddhist text that outlines the essential practices and qualities a Bodhisattva must cultivate to attain Buddhahood. While Nāgārjuna is best known for his philosophical treatises, such as the Mūlamadhyamakakārikā, which rigorously expound the doctrine of emptiness (śūnyatā) through Madhyamaka reasoning, the Bodhisambhāraka shifts focus to the practical and ethical dimensions of the Bodhisattva path. This work serves as a guide for practitioners, emphasizing the "two accumulations" of merit (puṇya) and wisdom (jñāna) necessary for enlightenment, with a particular emphasis on compassion, skillful means, and devotion.
Comprising 165 verses, the Bodhisambhāraka is structured as a devotional and instructional manual, addressing both monastics and lay practitioners. It begins with a humble acknowledgment of the infinite qualities of a Buddha and the vastness of the accumulations required for enlightenment, setting a tone of reverence and aspiration. The text then systematically explores the Bodhisattva’s commitments, including the centrality of Prajñāpāramitā (the perfection of wisdom) [T2], the cultivation of great compassion [T1] [U2T], and the skillful engagement with living beings to guide them toward the Mahayana path. Unlike Nāgārjuna’s more analytical works, wisdom here is presented as a practical tool, integrated with ethical conduct, meditative discipline, and ritual practices, rather than a subject of dialectical scrutiny.
Key themes include
– the Bodhisattva’s paradoxical relationship with saṃsāra and nirvāṇa,
– the importance of avoiding lesser paths (e.g., Śrāvakayāna and Pratyekabuddhayāna), and
– the accumulation of boundless merit through acts like teaching the Dharma, confessing faults, and dedicating merit to universal enlightenment.
The text also provides detailed ethical guidelines, emphasizing truthfulness, humility, and resilience against worldly temptations, while encouraging devotion through practices like worshiping caityas and creating Buddha images. Notable is its reference to stages like the sixth Bhūmi (Abhimukhī), where wisdom and compassion become clearly manifest, underscoring the progressive nature of the Bodhisattva’s journey.
Though authorship debates persist, as with many texts attributed to Nāgārjuna, the Bodhisambhāraka reflects his versatility, blending philosophical insight with practical spirituality. It complements his broader corpus by offering a lived expression of Madhyamaka principles, making it accessible to those seeking to embody the Bodhisattva ideal. For modern readers, this text remains a timeless manual for cultivating compassion and wisdom, and unwavering commitment to the liberation of all beings, encapsulating the heart of Mahayana Buddhism.
(The text’s purpose: to provide a practical and inspirational guide for accumulating both merit and wisdom together, thus more and more in accord with reality as it is [U2T]. It connects the diverse practices to the ultimate goal of perfect enlightenment, offering hope and motivation for all practitioners (ascetics and householders).)
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This section introduces the purpose of the text and acknowledges the vastness of a Buddha’s qualities and accumulations. The speaker expresses humility, intending to explain a small portion of the infinite accumulations for enlightenment, praising Buddhas and Bodhisattvas.
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1.1: Purpose and Scope (Verses 1–2)
Describes the intent to explain the two accumulations (merit and wisdom) traditionally, noting their infinite nature as only Buddhas fully attain them. –
1. Now, in the presence of the Buddhas,
I fold my hands and bow my head.
I intend to explain according to tradition
a Buddha's accumulations for enlightenment.
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2. How is it possible to explain without omission
the [two] accumulations for enlightenment?
[For] the Buddhas are the only ones
who individually obtain infinite enlightenment!
(Note: In Mahayana Buddhism, the "two accumulations" refer to the crucial dual process of accumulating merit [T1] ⇐⇒ and wisdom [T2] together [U2T], one supporting the other, one perfecting the other.
– Merit is gathered through virtuous actions, while
– wisdom is cultivated through understanding emptiness and non-attachment.
– Both are essential for spiritual progress and achieving enlightenment. Elaboration:
1. Accumulation of Merit [T1]: This involves cultivating positive karma through virtuous actions, such as generosity, ethical conduct, and mindfulness. It's like building up positive "credits" that can lead to a more fortunate rebirth or greater spiritual progress.
2. Accumulation of Wisdom [T2]: This is the development of insight and understanding, particularly regarding the nature of reality as empty of inherent existence. It involves cultivating mindfulness, meditation, and learning from the teachings of the Buddha.
Why both are important:
– Merit without wisdom can lead to a cycle of rebirth: While merit can lead to a more favorable life, without wisdom, one may still be attached to the experiences of this world and continue to be bound by the cycle of birth and death.
– Wisdom without merit can be detached from reality: Wisdom alone can be a theoretical understanding of emptiness, but without the grounding of merit through virtuous actions, it may not be fully realized or applied to daily life.
– In essence, the two accumulations are interconnected and necessary [U2T]. Both merit and wisdom are like the two wheels of a chariot, working together to propel the practitioner towards enlightenment.)
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1.2: Infinite Qualities and Reverence (Verses 3–4)
Highlights the boundless qualities of a Buddha’s body and the limitless nature of accumulations, with reverence extended to Buddhas, Bodhisattvas, and others.
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3. The body of a Buddha has infinite qualities.
The [two] accumulations for enlightenment
constitute the basis.
Therefore the accumulations for enlightenment
have no final limit either.
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4. I can only explain a small part
of these [two accumulations].
I praise the Buddhas and the Bodhisattvas.
All the Bodhisattvas and the rest
I revere successively to the Buddhas.
(Note: In Mahayana Buddhism, the "two accumulations" refer to the cultivation of merit (puṇya) and wisdom (jñāna). The limitless nature of these accumulations signifies that they are inexhaustible, unfailing, and lead to nirvana, with wisdom ultimately considered superior. Mahayana emphasizes that these accumulations are not finite and can be continuously cultivated, leading to greater and greater understanding and enlightenment. Elaboration:
1. Merit (Puṇya): This refers to the positive actions, good deeds, and virtuous qualities that we cultivate. It's a samsaric accumulation, meaning it is not a final goal but a necessary step towards liberation. Merit is seen as inexhaustible and unfailing, constantly growing as we engage in virtuous activities.
2. Wisdom (Jñāna): This is the understanding of the true nature of reality, the absence of self, and the impermanence of all things. Wisdom is considered superior because it is in accord with ultimate truth, the absence of clinging, and the realization of emptiness. It is not limited by our perceptions or beliefs but arises from direct experience and insight.
3. Limitless Nature: The "limitless" aspect highlights the vast potential for growth and development within these accumulations. They are not finite resources that can be depleted, but rather a boundless ocean of positive qualities and understanding that we can continuously draw upon.
4. Path to Nirvana: Both merit and wisdom are essential for achieving enlightenment and ultimately entering nirvana. Merit provides the energy and motivation for practice, while wisdom illuminates the path and guides us towards a deeper understanding of reality.)
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This section emphasizes Prajnaparamita (the perfection of wisdom) as the foundational virtue for Bodhisattvas and Buddhas, alongside other key qualities like compassion, skill in means, and joy. It establishes these as essential components of the path to enlightenment.
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2.1: Prajnaparamita as the Mother (Verses 5–7)
Prajnaparamita is described as the mother of Bodhisattvas and Buddhas, encompassing all perfections (paramitas) like generosity and morality, with skill in means as the father.
5. Since [Prajnaparamita] is the mother of Bodhisattvas
it is also the mother of Buddhas.
Prajnaparamita is the foremost collection for enlightenment.
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6. Prajnaparamita is the mother of Bodhisattvas,
skill in means is their father,
and compassion is their daughter.
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7. Generosity, morality, patience, energy, dhyana
and the [other paramitas] beyond these five
are all due to prajna— Prajnaparamita comprises them all.
(Note: The Six Paramitas, or transcendent perfections, in Mahayana Buddhism are generosity (dāna), ethical discipline (śīla), patience (kṣānti), diligent effort (vīrya), meditation (dhyāna), and wisdom (prajñā). These six perfections are fundamental to the Bodhisattva path, guiding practitioners toward enlightenment and the well-being of all sentient beings. Here's a more detailed look at each paramita:
1. Generosity (Dāna): Cultivating the attitude of giving and sharing, both materially and with one's time and energy.
2. Ethical Discipline (Śīla): Maintaining a high standard of moral conduct, avoiding harmful actions, and promoting ethical behavior.
3. Patience (Kṣānti): Cultivating equanimity and forbearance in the face of adversity, cultivating tolerance and understanding.
4. Diligence (Vīrya): Maintaining a dedicated and energetic approach to practice, striving for progress and overcoming obstacles.
5. Meditative Concentration (Dhyāna): Developing mental focus and mindfulness, cultivating single-pointed attention and concentration.
6. Wisdom (Prajñā): Understanding the nature of reality, discerning the true nature of things, and cultivating insight.)
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2.1: Compassion and Joy (Verses 8–9)
Great compassion is portrayed as all-pervasive, supporting all beings,
while great joy arises from contemplating the Buddha’s virtues and miracles.
8. Great compassion penetrates into the marrow of the bone.
It is the support of all living beings.
Like [the love of a] father for his only son,
the tenderness [of a Buddha] is all-pervasive.
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9. If one thinks of the Buddha's virtues
and listens to [accounts of] the miracles of the Buddha,
[this creates] love, joy, a feeling [of happiness], and purity.
This is called great joy.
(Note: In Mahayana Buddhism, the Four Immeasurables (also known as the Four Brahmaviharas or Four Boundless Qualities) are loving-kindness, compassion, sympathetic joy, and equanimity. These four virtues are cultivated through meditation to foster positive mental states and develop a Bodhisattva's mind, promoting a harmonious and selfless existence. Here's a breakdown of each:
1. Loving-kindness (Metta): A feeling of goodwill, warmth, and kindness towards all beings, wishing them happiness and well-being.
2. Compassion (Karuna): A deep feeling of empathy and concern for the suffering of others, coupled with a desire to alleviate it.
3. Sympathetic joy (Mudita): A genuine happiness for the joy and well-being of others, even when it's not directly related to one's own gain.
4. Equanimity (Upeksha): A balanced and impartial state of mind, free from clinging, aversion, and prejudice, allowing one to see all beings with a sense of fairness and detachment.
These four qualities are seen as essential for the development of a Bodhisattva's path, as they enable a practitioner to cultivate a heart that is open and compassionate towards all beings, promoting a harmonious and selfless existence.)
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This section outlines the Bodhisattva’s duty to care for and convert living beings to the Mahayana path, using skillful means and compassion, while maintaining tireless effort to benefit others without abandoning them.
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3.1: Duty to Care and Convert (Verses 10–13)
Bodhisattvas must never abandon beings, converting them to Mahayana for greater merit than leading them to Sravakayana or Pratyekabuddhayana.
10. A Bodhisattva must not desert or abandon living beings.
He should always care for them to the best of his ability.
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11. From the very beginning [of the path],
in accord with the strength available,
a Bodhisattva ought to be skilled in ways of
converting people so that they may enter the Mahayana.
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12. One may convert beings [as numerous as]
the grains of sand in the Ganges
so that they obtain sainthood,
but to convert one [single person] to Mahayana—
that creates greater merit!
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13. Some are instructed according to
the Sravakayana and the Pratyekabuddhayana.
Because of their limited powers
they are not suitable for conversion [to the Mahayana].
(Note: In Mahayana Buddhism, Bodhicitta is the awakened mind that aims at enlightenment (Bodhi) for the benefit of all sentient beings. It's a combination of wisdom and compassion, representing a strong commitment to freeing others from suffering. Bodhicitta is also known as the "awakening mind" or "mind of enlightenment". Here's a more detailed breakdown:
1. Aspiration for Enlightenment: Bodhicitta is the intention to become enlightened, not just for oneself, but for the sake of all living beings.
2. Compassion and Kindness: It's rooted in profound compassion and altruistic desire to alleviate the suffering of all sentient beings.
3. Bodhisattva Path: Bodhicitta is the core motivation of a bodhisattva, a being dedicated to liberating all beings from suffering, even deferring their own enlightenment until all others are freed.
4. Gateway to Mahayana: Bodhicitta is considered the gateway to the Mahayana path, the "great vehicle to enlightenment".
5. Relative and Absolute: Bodhicitta can be understood in both relative and absolute terms. Relative bodhicitta refers to the intention to embark on the bodhisattva path for the sake of all beings, while absolute bodhicitta is the realization of emptiness, the ultimate nature of reality.)
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3.2: Methods of Engagement (Verses 14–18)
For those unfit for higher paths, Bodhisattvas assign meritorious tasks or attract them with worldly benefits, using gifts, Dharma teaching, and acts of benefit as skillful means.
14. Those who are not fit for conversion to
the Sravakayana, the Pratyekabuddhayana,
or the Mahayana
must be assigned meritorious tasks.
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15. If people are [utterly] unfit to receive conversion
[conducive to] heaven and liberation,
then [a Bodhisattva] must attract them
through advantages in this world,
in accordance with the power available.
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16. Toward people who cannot possibly be induced to conversion
a Bodhisattva should generate great compassion.
He must never discard them!
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17. Attracting with gifts, teaching the Dharma,
listening to the teaching of the Dharma,
and also practicing acts of benefit to others —
these are skillful means for attracting [others].
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18. While benefiting living beings without tiring
and without carelessness,
[a Bodhisattva] expresses his aspiration for enlightenment:
To benefit others is to benefit oneself!
(Note: In Mahayana Buddhism, "skillful means" (upaya) refers to the bodhisattva's adeptness in adapting teachings and methods to guide individuals towards enlightenment, balancing compassion and wisdom. This involves employing diverse strategies and tailoring approaches based on the unique needs and capacities of others. Here's a more detailed look at the key aspects of skillful means:
1. Adapting to individual needs: Bodhisattvas, like the Buddha, are said to use diverse methods and adapt their teachings to suit the specific circumstances and capabilities of those they are guiding. This might involve using analogies, stories, or even provisional teachings that, while not ultimately true, are helpful in guiding individuals towards a deeper understanding.
2. Balancing compassion and wisdom: Skillful means involves using wisdom to understand the nature of reality and the path to enlightenment, while also being motivated by compassion for all beings. This means being able to guide others towards liberation without being overly attached to rigid doctrines or methods.
3. Employing various strategies: Skillful means encompasses a wide range of strategies, from gentle persuasion to more direct teachings, and even temporarily transcending moral principles for the greater good of others.
4. Teaching and guiding others: A key function of skillful means is the ability of bodhisattvas to effectively guide others towards enlightenment, whether through teachings, actions, or even inspiring examples.
5. The importance of context: Skillful means is not about a fixed set of rules or techniques, but rather about the bodhisattva's ability to discern the best approach for a given situation and individual.)
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This section details the practices and attitudes Bodhisattvas must cultivate, including renunciation, wisdom, compassion, and merit accumulation, to progress toward enlightenment while avoiding pitfalls like attachment or falling to lesser paths.
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4.1: Wisdom and Non-Attachment (Verses 19–20)
Emphasizes entering the profound,
non-conceptual non-dualistic nature of dharmas and
renouncing worldly attachments like profit and fame.
19. By entering the profound foundation of dharmas,
exempt and separate from conceptual constructs (non-conceptual),
entirely without effort, all matters are spontaneously abandoned.
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20. Profit, reputation, honors, and pleasure
are four things one should not be attached to.
Nor should one become embroiled in their opposites (non-dualistic).
This is called [worldly] renunciation.
(Note: In Mahayana Buddhism, non-conceptuality and non-duality are closely related concepts that describe a state of understanding beyond the limitations of dualistic thinking and conceptual frameworks. Non-duality emphasizes the interconnectedness and inseparability of all phenomena, while non-conceptuality refers to a way of perceiving reality without the imposition of dualistic concepts or labels.
A. Non-duality (Advaita):
– 1. Interconnectedness: Non-duality highlights the inherent unity and interdependence of all things. It suggests that the perceived separation between self and other, subject and object, or various phenomena is an illusion.
– 2. Transcending Dualities: Mahayana Buddhism, particularly through texts like the Heart Sutra, emphasizes the understanding of emptiness (sunyata) and the absence of intrinsic existence, leading to a realization of non-duality.
– 3. Holistic Understanding: Non-duality promotes a holistic perspective, where all aspects of existence are seen as interrelated and ultimately part of a single, unified reality.
B. Non-conceptuality:
– 1. Direct Experience: Non-conceptuality involves perceiving reality directly, without the imposition of conceptual labels or classifications. It's about experiencing things as they are, without filtering them through the mind's conceptual framework.
– 2. Beyond Words: Non-conceptuality is about moving beyond the limitations of language and thought to access a deeper, more direct understanding of reality.
– 3. Cultivating Wisdom and Compassion: By realizing non-duality and non-conceptuality, practitioners are encouraged to cultivate compassion and wisdom, recognizing that all beings are interconnected and share the same fundamental nature.
C. Relationship between Non-duality and Non-conceptuality:
– 1. Non-duality as a Foundation: Non-duality provides the philosophical foundation for non-conceptuality. The understanding of interconnectedness and the lack of intrinsic existence is a crucial step in moving beyond dualistic thinking.
– 2. Non-conceptuality as a Practice: Non-conceptuality is a practice or method of realizing non-duality. By letting go of conceptual attachments and engaging in direct experience, practitioners can come to a deeper understanding of the non-dual nature of reality.
– 3. Together, they represent a way of understanding and experiencing the world that transcends the limitations of our ordinary, conceptualized perceptions.)
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4.2: Effort and Diligence (Verses 21–22)
Bodhisattvas must act zealously, bearing heavy responsibilities without rest until reaching the Irreversible Stage.
21. As long as he has not obtained the Irreversible [Stage],
a Bodhisattva should perform these actions
for the sake of enlightenment
as zealously as if his headdress were on fire.
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22. All the Bodhisattvas who seek enlightenment
display energy without rest,
for they shoulder a heavy burden.
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4.3: Avoiding Lesser Paths (Verses 23–27)
Warns against falling into Sravakayana or Pratyekabuddhayana, which are greater barriers to enlightenment than hell, due to severed Bodhisattva roots.
23. If he has not yet
produced great compassion and patience,
although he may have attained the Irreversible [Stage],
a Bodhisattva can become like a mortal by being careless.
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24. If he enters the Sravaka and Pratyekabuddha levels,
he becomes a mortal,
because the roots of the knowledge of deliverance
of the Bodhisattvas are cut off.
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25. Even if he fell into hell a Bodhisattva would not be afraid,
but the level of the Sravakas and Pratyekabuddhas horrifies him.
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26. While falling into hell
creates no absolute barrier to enlightenment,
it is an absolute barrier to fall into the lands of
the Sravakas and Pratyekabuddhas.
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27. It is said that people who love life
are afraid to have their head cut off.
In just the same way,
the lands of the Sravakas and Pratyekabuddhas
ought to evoke similar fear.
(Note: In Buddhist terminology, Mahayana, Sravakayana, and Pratyekabuddhayana represent different paths or "vehicles" to enlightenment. Mahayana, meaning "Great Vehicle," is a broad tradition with various practices, emphasizing the Bodhisattva path, which involves helping others attain enlightenment. Sravakayana, or "Vehicle of the Hearers," focuses on listening to and following the teachings of a fully enlightened Buddha to achieve liberation. Pratyekabuddhayana, "Vehicle of the Solitary Buddhas," describes individuals who achieve liberation independently, without relying on a teacher or actively teaching others. Elaboration:
1. Mahayana: This is a large and influential school of Buddhism, particularly prominent in East and Southeast Asia. It emphasizes the Bodhisattva ideal, where individuals strive to achieve enlightenment not only for themselves but also for the benefit of all beings.
2. Sravakayana: This path, often associated with Theravada Buddhism, involves following the teachings of a fully enlightened Buddha (Samyaksaṃbuddha) and striving for liberation (Nirvana) through personal practice.
3. Pratyekabuddhayana: This path focuses on independent enlightenment, where individuals find the path to liberation through their own understanding and practice, without relying on a teacher or teaching others. They are known as "solitary Buddhas" as they often remain silent and solitary, not establishing a community of followers.)
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4.4: Non-Arising and Conviction (Verses 28–30)
Describes the Middle View of non-arising, leading to the conviction that ensures Buddhahood at the Irreversible Stage.
28. [To accept all reality as non-arising
means seeing everything as]
unborn, undestroyed, neither unborn nor undestroyed,
neither both nor neither, neither empty nor non-empty.
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29. When one does not swerve from the Middle View
with regard to any phenomenon whatsoever,
there is acceptance [of] non-arising,
because all ideas are eliminated.
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30. As soon as you have obtained this conviction,
at that very moment you receive the prediction
[that you will become a Buddha].
You certainly will become a Buddha
once you have attained the Irreversible [Stage].
(Note: In Mahayana Buddhism, the Middle View of non-arising, primarily associated with the Madhyamaka school and its emphasis on śūnyatā (emptiness), proposes that phenomena do not arise from an inherent, self-existent nature, nor do they cease to exist in a definitive way. This view recognizes that things are interdependent and exist only in relation to other things. Here's a more detailed explanation:
1. Non-Arising: This concept rejects the notion of things having an independent, self-existent beginning or end. It emphasizes that phenomena are "born" and "die" only in the context of a causal web of conditions, not from any inherent nature.
2. Śūnyatā (Emptiness): This is a key principle in Mahayana Buddhism. Śūnyatā means that everything lacks inherent self-existence, including the concept of "arising" or "cessation." It's a state of being free from attachment and grasping at fixed identities.
3. Middle Way: Madhyamaka philosophy seeks to avoid the extremes of nihilism (denying all existence) and eternalism (believing in inherent, unchanging self-existence). It finds the truth in the "middle way" between these extremes, understanding that things are neither fully existent nor non-existent but exist as dependent and empty.
4. Dependent Arising: This concept, central to both Mahayana and early Buddhist teachings, highlights the interconnectedness of all phenomena. Nothing exists in isolation but arises in dependence on other conditions, reflecting the concept of emptiness and non-arising.
5. Significance: The concept of non-arising is crucial for understanding the nature of reality and achieving enlightenment. By realizing that things are not self-existent and that there is no permanent self, one can break free from suffering and achieve liberation, as the lack of inherent existence prevents the attachment to the self and the cycle of rebirth.)
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4.5: Stages and Virtues (Verses 31–33)
Discusses the Stage of Presence, with steadfast concentration and Prajnaparamita as key supports for Bodhisattvas.
31. Until a Bodhisattva attains the stage of Presence,
he should strengthen his samadhi
and ought not to become careless.
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32. The [sixth stage],
the Stage of Presence of a [future] Buddha,
is steadfast concentration.
This is the father of a Bodhisattva
[and] great compassion is his mother.
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33. Prajnaparamita is his mother
and [skill in] means is his father.
The term 'parents of the Bodhisattva' is employed
because the latter generates and the former sustains.
(Note: In Mahayana Buddhism, the stages of the path to enlightenment are often described in terms of five paths or ten bhumis. The five paths include the path of accumulation, the path of joining, the path of seeing, the path of meditation, and the path of no-more-learning, while the ten bhumis represent progressively superior stages of bodhisattva development.
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A. The Five Paths:
1. Path of Accumulation (Sambhāramārga): This is the initial stage where one accumulates merit through various practices like generosity, morality, and patience.
2. Path of Joining (Prayogamārga): Here, the practitioner develops a firm commitment to the path and begins to cultivate mindfulness, concentration, and wisdom.
3. Path of Seeing (Darśanamārga): At this stage, one develops a direct understanding of emptiness and the nature of reality through insight.
4. Path of Meditation (Bhāvanāmārga): This involves cultivating and refining the realizations attained in the path of seeing through meditation and other practices.
5. Path of No-More-Learning (Aśaikṣamārga): The final stage where one has fully mastered the path and is free from the need for further learning.
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B. The Ten Bhumis: The ten bhumis represent the progressive development of a bodhisattva and their capacities. Each bhumi is characterized by specific realizations and qualities. Some examples include:
1. Perfect Joy: The bodhisattva experiences joy in the realization of selflessness and begins to help others.
2. Immaculate: The bodhisattva becomes free from impurities and develops discipline.
3. Luminous: The bodhisattva's mind is illuminated by the noble doctrine.
4. Radiant: The bodhisattva's wisdom and compassion radiate like the sun.
5. Hard to Keep: The bodhisattva's mind is hard to disturb and is increasingly focused on benefiting others.
6. Clearly Manifest: The bodhisattva's wisdom and compassion become clearly manifest in their actions.
7. Far Progressed: The bodhisattva's skillful means become highly refined.
8. Immovable: The bodhisattva is unshakable in their determination to help sentient beings.
9. Perfect Intellect: The bodhisattva's wisdom is complete and they can easily understand the nature of reality.
10. Cloud of Dharma: The bodhisattva has achieved full enlightenment and is able to help others in the most profound way.
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C. The "Stage of Presence of a [future] Buddha" in verse 32 of the Bodhisambhāraka corresponds to the sixth Bhumi, the Abhimukhi Bhumi (Clearly Manifest), where the Bodhisattva’s wisdom and compassion are clearly manifest in their actions. This stage is characterized by the perfection of wisdom, steadfast concentration, and a balanced commitment to benefiting beings, as reflected in the verse’s imagery and the broader text.
– "Stage of Presence": The term "Presence" (or Abhimukhi in Sanskrit) refers to the Bodhisattva being "face-to-face" with the ultimate reality or the profound truth of emptiness, marking a significant deepening of wisdom. This stage is characterized by a direct realization of the non-arising nature of phenomena, aligning with the text’s earlier emphasis on non-conceptual wisdom (e.g., verses 28–29).
– "Sixth stage": In the Mahayana tradition, particularly in texts like the Dasabhumika Sutra, the sixth Bhumi is explicitly named Abhimukhi. It is the stage where the Bodhisattva perfects the Prajnaparamita (perfection of wisdom), which is consistent with the Bodhisambhāraka’s portrayal of wisdom as central (verses 5–7, 33).
– "Steadfast concentration": This suggests a profound meditative stability (samadhi) that supports the Bodhisattva’s realization of emptiness, enabling them to engage with phenomena without attachment. This aligns with the sixth Bhumi’s focus on penetrating the interdependent nature of reality.
– "Father" and "Mother": The verse metaphorically describes steadfast concentration (wisdom) as the father and great compassion as the mother, echoing earlier verses (e.g., verse 33) that pair wisdom and skillful means or compassion as the "parents" of a Bodhisattva. This reflects the balance of wisdom and compassion characteristic of the sixth Bhumi.)
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4.6: Merit Accumulation (Verses 34–47)
Stresses accumulating vast merit through skillful actions, compassion, teaching profound scriptures, and benefiting beings, all of which bring enlightenment closer.
34. A small quantity of merit
cannot bring about enlightenment.
One brings it about by
collecting a quantity of merit
the size of a hundred Sumerus.
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35. Though [a Bodhisattva's] merit
be slight, it must be skillful.
He must produce a support for all living beings,
[thinking:]
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36. "All the actions I perform shall always be
for the benefit of living beings!"
Who can measure the merit
of an intention such as this?
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37. Not to cherish one's own family
or one's body, life, or riches,
not to covet pleasures and power
or the world of Brahma and the other gods;
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38. Not to covet nirvana,
but to act to benefit living beings —
just this is to care for living beings.
Who can measure such merit?
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39. To save and protect a world lacking support
and protection from suffering and pain —
who can measure the merit of forming such intentions?
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40. To possess the Prajnaparamita
for one or several months,
as when briefly milking a cow —
who can measure the merit?
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41. To recite to oneself and to teach others
the profound scriptures praised by the Buddha,
and to explain the various meanings:
This is called a mass of merit.
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42. By causing innumerable beings
to turn their minds to enlightenment
the store of merit will wax ever greater,
so that one will obtain the Immovable Stage.
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43. To follow [the Buddha],
to turn the victorious Dharmacakra turned by the Buddha,
and to calm and quench bad impulse:
This is a Bodhisattva's store of merit.
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44. Bearing the great suffering of hell
(and a little extra suffering as well),
so as to benefit and bring pleasure to living beings —
this will place enlightenment close at hand.
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45. Initiating action not for oneself
but only to benefit and please living beings,
motivated by compassion —
this will place enlightenment close at hand.
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46. Wisdom without conceptualization,
zeal without sloth, unstinting generosity —
this places enlightenment close at hand.
.
47. Being independent, by thoughts not obsessed,
having perfect morality, complete and unstained,
accepting [that things] are unborn —
this places enlightenment close at hand.
(Note: In Mahayana Buddhism, Bodhisattvas accumulate vast merit through various skillful means (Pāramitā) and vows, focusing on benefiting all sentient beings while striving towards enlightenment. This involves practices like offering alms, cultivating compassion, and dedicating merits to others. Here's a more detailed look:
1. Four Exemplary Acts: Dōgen Zenji, a figure in Sōtō Zen, described the Four Exemplary Acts of a Bodhisattva: offering alms, kind speech, benevolence, and skillful methods to benefit beings.
2. Vows and Dedication: Bodhisattvas take vows, such as the Five Vows of Shingon Buddhism, which include vows to save all beings, accumulate merits, master Dharma teachings, accomplish Tathagata vows, and attain enlightenment. They dedicate their merits to others, using their accumulated positive energy to help sentient beings, according to Wikipedia.
3. Practices and Merit-Making: Merit can be gained through giving, virtue, and mental development. In Buddhist societies, merit-making practices have become integrated into rituals, daily life, and festivals, sometimes involving great self-sacrifice.
4. Skillful Means (Pāramitā): Bodhisattvas use skillful means (Pāramitā) to guide beings towards enlightenment, working to benefit them in various ways.)
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This section focuses on ritual practices like confession, exhorting Buddhas to teach, and dedicating merit to enlightenment, performed regularly with immense merit that surpasses worldly measures.
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5.1: Confession and Requests (Verses 48–50)
Bodhisattvas confess sins, urge Buddhas to teach, and request their continued presence in samsara.
48. In front of the fully enlightened Buddhas
who are present in the ten regions,
I entirely confess my sins.
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49. If the Buddhas who have attained enlightenment
in the universe of the ten directions
are reluctant to expound their teaching,
I entreat them to turn the Dharmacakra!
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50. If the fully enlightened Buddhas
present in the universe of the ten directions
desire to give up life [in samsara],
I bow my head and request them to remain.
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5.2: Rejoicing and Dedication (Verses 51–54)
Rejoicing in others’ merit and dedicating one’s own to universal enlightenment emulate the Buddhas’ actions.
51. The merit of generosity and good morals,
of [good] thoughts and actions produced by living beings
by means of body, speech, and mind —
.
52. We all rejoice in [such] merit,
accumulated by holy men and common people
of the past, present, and future.
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53. If only I could gather all the merit
I have and pass it on to living beings [dedication]
so that they might obtain full enlightenment!
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54. In this way I repent, exhort [the Buddha to preach],
request [the Buddha to remain],
and dedicate [my merit] to enlightenment.
One must know: [Thus will I be] like the Buddhas.
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5.3: Ritual Practice (Verses 55–57)
These acts should be performed every three hours with specific postures, generating immeasurable merit.
55. Express remorse for unwholesome acts,
request the Buddhas [to abide in samsara],
rejoice in merit, and transfer it to enlightenment,
as the Jinas have stated.
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56. Do so every third hour, day and night, joining palms,
with the right kneecap touching the ground
and the upper garment arranged on one shoulder.
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57. If the merit [thus] created in one hour had outward form,
[realms amounting to]
many thousands [of times the] number of grains of sand
in the Ganges still could not contain it.
(Note: The "seven limbs" refers to a foundational practice in Mahayana Buddhism, particularly in rituals like sadhanas or prayers. These seven practices, often referred to as the "Seven-Limb Prayer," are considered essential for purifying negative karma, accumulating merit, and preparing the mind for meditation. They are seen as integral to the path toward enlightenment. Here are the seven limbs:
1. Prostration: A gesture of reverence and humility, acknowledging the Buddha and offering respect.
2. Offering: Giving material or symbolic offerings, such as flowers, incense, or other items, to express gratitude and devotion.
3. Confession: Acknowledging and confessing one's negative actions and intentions, seeking purification.
4. Rejoicing: Celebrating the virtues and achievements of others, fostering a positive and supportive mindset.
5. Requesting the Buddha to Remain: Praying for the Buddha to remain in the world and continue to guide and inspire others.
6. Requesting the Buddha to Turn the Wheel of Dharma: Praying for the Buddha to continue teaching and sharing the path to enlightenment.
7. Dedication: Dedicating the merit accumulated through these practices to the benefit of all sentient beings.)
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This section provides guidelines for Bodhisattvas’ behavior toward others, emphasizing respect, truthfulness, and avoiding slander or doubt about Mahayana teachings, as these errors carry severe consequences.
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6.1: Respect and Support (Verses 58–60)
Bodhisattvas should respect all, encourage others’ enlightenment vows, and avoid discussing their own wrongs.
58. Once [a Bodhisattva] has first produced
the thought [of enlightenment: bodhicitta],
he ought to show respect and kindness
towards all the minor Bodhisattvas
as if they were his teacher or parents.
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59. Even if a Bodhisattva has committed a wrong
he should not talk about it, much less tell an untruth.
Speak only the truth.
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60. If a man expresses the vow to become a Buddha,
wish that he not fall back,
show [him the merit of the Buddha],
fire his zeal, and awaken joy.
(Note: In Mahayana Buddhism, Bodhicitta is the awakened mind that aims at enlightenment (Bodhi) for the benefit of all sentient beings. It's a combination of wisdom and compassion, representing a strong commitment to freeing others from suffering. Bodhicitta is also known as the "awakening mind" or "mind of enlightenment". Here's a more detailed breakdown:
1. Aspiration for Enlightenment: Bodhicitta is the intention to become enlightened, not just for oneself, but for the sake of all living beings.
2. Compassion and Kindness: It's rooted in profound compassion and altruistic desire to alleviate the suffering of all sentient beings.
3. Bodhisattva Path: Bodhicitta is the core motivation of a bodhisattva, a being dedicated to liberating all beings from suffering, even deferring their own enlightenment until all others are freed.
4. Gateway to Mahayana: Bodhicitta is considered the gateway to the Mahayana path, the "great vehicle to enlightenment".
5. Relative and Absolute: Bodhicitta can be understood in both relative and absolute terms. Relative bodhicitta refers to the intention to embark on the bodhisattva path for the sake of all beings, while absolute bodhicitta is the realization of emptiness, the ultimate nature of reality.)
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6.2: Upholding Mahayana (Verses 61–62)
Warns against denying profound Mahayana sutras or equating lesser wrongs with slandering Bodhisattvas, which incurs great suffering.
61. If he has not yet unravelled the very profound Sutras,
he must not say that they are not the Buddha's words.
If he makes such statements,
he will reap great suffering in return.
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62. If all wrongs, including the five anantarya,
(the five heinous crimes or grave offenses)
were to be added together and compared with these two wrongs,
they would not amount to a fraction [of them].
(Note: In Mahayana Buddhism, the "Three Turnings of the Wheel" refer to three distinct periods or stages of the Buddha's teachings, each emphasizing different aspects of the Dharma. These stages are understood as progressive and cumulative, not mutually exclusive. Here's a breakdown of each turning
1. The First Turning: This is also known as the "turning of the wheel of Dharma" and is primarily focused on the Four Noble Truths and the Noble Eightfold Path. It emphasizes abandoning negative actions of the body, speech, and mind, and developing ethical conduct, concentration, and wisdom.
2. The Second Turning: This turning emphasizes the concept of emptiness (Sunyata) [T2] [U2T], which is the idea that everything is devoid of inherent existence or self-nature. It highlights the importance of understanding dependent origination, where phenomena arise in relation to other phenomena, and how this understanding leads to the cessation of suffering.
3. The Third Turning: This turning introduces the concept of Buddha-nature (Tathagata-garba), which suggests that all beings have the potential to become enlightened. It emphasizes the importance of cultivating compassion and wisdom, and understanding that the mind is the source of all phenomena.
In essence:
– The first turning provides the foundational teachings on ethics and practice.
– The second turning delves deeper into the nature of reality [U2T] and the cessation of suffering.
– The third turning explores the potential for enlightenment within all beings and the importance of compassion and wisdom.)
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This section explores the three doors to liberation (emptiness, signless/markless, wishless) and mindfulness practices to overcome delusion, ensuring Bodhisattvas benefit beings without falling into nirvana prematurely.
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7.1: Doors to Liberation (Verses 63–64)
Explains the three doors, rooted in the emptiness of dharmas, extinguishing marks and desires.
63. Develop carefully the three doors to liberation:
sunyata, the markless, and the wishless.
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64. Since dharmas lack own-being, they are empty (sunya).
Being empty, how can they have marks/signs?
All marks being extinguished,
how can the wise wish [for anything]?
(Note: In Mahayana Buddhism, the Three Doors of Liberation, also known as the Dharma Seal or the Three Gates of Deliverance, are emptiness, signlessness, and wishlessness (or aimlessness). These are fundamental concepts that guide practitioners toward liberation from suffering. They represent different ways of understanding and experiencing reality, ultimately leading to a deeper understanding of the true nature of things.
1. Emptiness (Shunyata): This refers to the lack of inherent self or separate existence of all phenomena. It's not about nothingness but rather the understanding that all things are interdependent and arise in relation to each other. Meditation on emptiness can help overcome clinging to fixed, separate identities.
2. Signlessness (Animitta): This door focuses on the understanding that appearances and signs are not the ultimate truth. Signs are tools for us to understand the world, but they can also be deceptive. By recognizing the signlessness of things, we can see through illusions and perceive the true nature of reality, according to a Dharma Drum Mountain article.
3. Wishlessness (Apranihita) or Aimlessness: This door emphasizes the understanding that there is no inherent purpose or goal in life other than simply being. Meditation on wishlessness helps to release the need to grasp, control, or achieve, allowing us to experience a natural state of peace and acceptance. It's about embracing the present moment and not striving for something external.)
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7.2: Balancing Liberation and Compassion (Verses 65–71)
Bodhisattvas cultivate these doors but avoid realizing nirvana until fulfilling vows, using skillful means to support wisdom and help deluded beings.
65. While [the Bodhisattva] is cultivating
and contemplating these [three and]
(sunyata, the markless, and the wishless)
traversing the path to nirvana,
he must not think that the Buddhakaya does not exist.
Do not relax your efforts on this score!
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66. As for nirvana, he will not realize it at once,
but must produce this thought:
We must ripen the Prajnaparamita [U2T].
.
67. A master archer releases his arrows
so that each of them is aimed one at the other;
each supporting the one before it, they do not fall.
The great Bodhisattva is like that.
.
68. Carefully he aims the arrow of the mind
at the door to liberation called 'empty'.
The arrows of [skill in means / T1] act together to support it,
so that [his prajna / T2 / U2T] is not allowed to fall into nirvana.
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69. Let us not desert living beings!
In order to benefit living beings,
first generate this attitude and then
come to possess the practice of the doors to liberation.
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70. There are living beings
whose attachments persist a long time,
and who cultivate misconceptions and [wrong] notions.
All this is due to delusion.
.
71. Those who are addicted to [wrong] notions [and]
misconceptions can abandon them by proclaiming the Dharma.
First one focuses the mind on reality,
and then one comes to possess
the practice of the doors to liberation.
(sunyata, the markless, and the wishless)
(Note: In Mahayana Buddhism, Bodhisattvas delay attaining Nirvana (a state of enlightenment) because they vow to help all sentient beings achieve liberation from suffering first. This altruistic commitment to the well-being of others leads them to remain within samsara (the cycle of birth, death, and rebirth) and actively engage in compassionate activities. Here's a more detailed explanation:
1. Compassion and Altruism: Bodhisattvas are driven by deep compassion for all living beings. They see the suffering in the world and vow to guide others towards enlightenment before they themselves enter Nirvana.
2. Samsara and Rebirth: Instead of pursuing personal liberation, Bodhisattvas embrace the cycle of rebirth within samsara to better serve and assist others.
3. Delayed Nirvana: They choose to delay entering Nirvana, a state of liberation from suffering, until all beings have achieved enlightenment.
4. Benefit of Others: Bodhisattvas actively work to alleviate suffering, guide others on the path to enlightenment, and promote the well-being of all beings.
5. No personal liberation: Ultimately there is no individual liberation, no inherent difference or separation between samsara and nirvana, awakening is not a one time realization but a continual process in the context of a timeless limitless centerless cycle: Creation, Bondage and Awakening to more and more subtle creations. These are relatively useful concepts, but never absolute.)
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This section highlights the Bodhisattva’s complex relationship with samsara and nirvana, embracing suffering to benefit beings while cultivating virtues and predicting others’ destinies.
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8.1: Paradoxical Engagement (Verses 72–75)
Bodhisattvas benefit beings without perceiving them, reject nirvana despite faith in it, and engage samsara despite distaste.
72. Bodhisattvas benefit living beings [T1],
yet they see no living beings [T2] [U2T]!
A difficult point indeed;
an exquisite point!
One cannot grasp it.
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73. Even if a Bodhisattva is predestined,
he must practice the doors to liberation.
(sunyata, the markless, and the wishless)
Since the original vow is not yet fulfilled,
[the Bodhisattva] does not realize nirvana.
.
74. If he has not yet attained his predestination,
being [only] concerned with skillful means,
the original vow is not yet fulfilled.
So again he does not realize nirvana.
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75. [A Bodhisattva has] extreme distaste for samsara
but still turns toward samsara.
He has faith and joy in nirvana,
yet turns his back on nirvana.
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8.2: Overcoming Klesas and Predictions (Verses 76–78)
They fear klesas but use them to generate enlightenment, predicting others’ paths with Tathagata-like merit.
76. Fear the klesas
but do not be exhausted by the klesas;
accumulate good karma
in order to suppress (transcend, without rejecting)
the suppressing klesas.
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77. A Bodhisattva has a passionate nature;
he does not yet have a nirvana nature.
[So only when] the klesas are not yet burned away
[can he] produce the seed of enlightenment.
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78. A Bodhisattva predicts [the destiny of] other beings.
This prediction has as necessary condition
a Tathagata's merit and skill,
enabling them to reach the farther shore.
(Note: In Mahayana Buddhism, kleshas are mental afflictions or "poisons" that obstruct spiritual progress and lead to suffering. They are considered to be the root cause of negative behaviors and emotional disturbances, ultimately binding beings to the cycle of samsara. Key aspects of kleshas in Mahayana:
1. Definition: Kleshas are mental states that cloud the mind and hinder our ability to understand the true nature of reality.
2. Roots of suffering: They are seen as the source of all negative emotions and behaviors, leading to suffering and the cycle of rebirth.
3. Three fundamental kleshas: Ignorance (avidya), attachment (raga), and aversion (dvesha) are considered the primary kleshas.
4. Other kleshas: Pride, jealousy, and other negative emotions are often included in lists of kleshas, sometimes referred to as "five poisons".
5. Importance of overcoming kleshas: Understanding and overcoming kleshas is crucial for spiritual development and achieving enlightenment.
6. In Mahayana, kleshas are not just seen as obstacles, but also as opportunities for growth and transformation.
By cultivating compassion, wisdom, and other positive qualities, one can transform the kleshas into forces for good, according to some Mahayana traditions.)
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This section instructs Bodhisattvas to propagate knowledge, arts, and sciences for humanity’s benefit and to take rebirth strategically according to their vows to aid potential converts.
79. A [Bodhisattva should] propagate
and establish all the sastras, techniques, sciences,
and arts for the use and benefit of all humanity.
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80. According to the stages of transmigration
and caste in the world of potential converts,
a Bodhisattva proceeds there as he wishes;
by virtue of his vows he accepts rebirth.
(Note: In Mahayana Buddhism, a Bodhisattva accepting rebirth means choosing to delay their own enlightenment (Nirvana) and return to the cycle of birth, death, and rebirth (samsara) to help all sentient beings. They make a vow to continuously work towards the liberation of others, even if it means enduring the hardships and suffering of rebirth. Elaboration:
1. Vow to Help Others: Bodhisattvas, driven by compassion, take vows to help all beings achieve enlightenment, rather than seeking only their own liberation. This involves actively working to alleviate suffering and guide others towards the path of enlightenment.
2. Delaying Nirvana: By accepting rebirth, Bodhisattvas postpone their own attainment of Nirvana, the state of perfect peace and liberation from the cycle of rebirth. They understand that their own enlightenment is meaningless if it comes at the expense of the suffering of others.
3. Rebirth for Compassion: Bodhisattvas may choose to be reborn in various realms, including those of humans or even in the lower realms, to better serve and help beings in need.
4. Not Just a Passive Choice: The act of accepting rebirth is not passive. Bodhisattvas actively work to shape their rebirths, using their power of compassion and aspiration to choose the most beneficial conditions for helping others.
5. Rebirth as a Means of Service: In Mahayana, rebirth is not seen as a punishment or a negative thing. It is seen as a way for Bodhisattvas to continue their work of helping others, even after death.
6. Examples in Mahayana: Many revered figures in Mahayana Buddhism, such as Avalokiteśvara and Maitreya, are understood as Bodhisattvas who have made vows to remain in samsara to help beings.
7. Importance of Rebirth: The concept of rebirth is central to Mahayana Buddhism, as it highlights the interconnectedness of all beings and the importance of compassion and selfless service.)
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Bodhisattvas are urged to remain resilient against evil, flattery, or deception, maintaining purity in body, speech, and mind while concealing good deeds and confessing evils.
81. When faced with various evil matters
and people's flattery or deception, put on strong armor.
Do not be disgusted [by samsara]
and do not be afraid [of seeking enlightenment].
.
82. Bodhisattvas with a completely pure mind
do not flatter or deceive.
They reveal all [their] sins and evils,
but conceal and store [their] good deeds [without boasting].
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83. Pure [in] the karma of body and speech
and also [in] the karma of mind,
[a Bodhisattva] cultivates all the moral rules,
allowing no shortcoming or diminution.
(Note: In Mahayana Buddhism, Bodhisattvas achieve purity of body, speech, and mind through various practices like cultivating the Six Perfections (Paramitas), upholding precepts, and engaging in virtuous actions. They also strive to develop bodhicitta, a compassionate mind, and strive to benefit both themselves and others. Elaboration:
1. The Six Perfections (Paramitas): These are fundamental practices that help purify the three karmas. They include generosity, discipline, patience, enthusiasm, meditation, and wisdom.
2. Upholding Precepts: Bodhisattvas are committed to ethical conduct, refraining from actions that cause harm and cultivating positive actions.
3. Virtuous Actions: They actively engage in acts of kindness, generosity, and helping others.
4. Bodhicitta: This is the aspiration to become enlightened for the benefit of all beings. It is a crucial aspect of the Bodhisattva path.
5. Cultivating Wisdom: Bodhisattvas develop a deep understanding of emptiness (sunyata) and the nature of reality [U2T], which helps them overcome attachments and delusions.
6. Meditation: They practice meditation to calm the mind and develop insight.
7. Reflecting and Amending: They continuously examine their thoughts and actions, reflecting on their shortcomings and making efforts to correct them.
8. Ultimate Purification: Ultimately, anything and everything is purified simply by becoming fully aware of its true nature and dynamic as it is here & now, as pointed out by concepts like the Union of the Two Truths [U2T], the Union of the three spheres [U3S], the Union of opposites [Uopp], the Union of the Ground and its manifestation [UGM].)
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This section emphasizes mindfulness, concentration, and samadhi to transcend discursive thoughts and maintain focus, contrasting the Bodhisattva’s greater zeal with lesser paths.
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11.1: Mindfulness and Concentration (Verses 84–86)
Bodhisattvas dwell in solitude, observe thoughts, and stabilize the mind on a single object.
84. [A Bodhisattva must] peacefully dwell in mindfulness.
He selects an object and contemplates in solitude,
employing mindfulness to safeguard himself,
[so that his] mind becomes a mind without attachment.
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85. If discursive thoughts arise,
he must determine whether they are
wholesome or unwholesome,
abandoning the unwholesome
and increasing the wholesome.
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86. If his mind is disturbed by objects,
he should concentrate his mindfulness,
lead his mind back to the object,
and (if it wavers) cause it to remain still.
(Note: In Mahayana Buddhism, meditation serves a central role in cultivating wisdom, compassion, and spiritual development, ultimately leading to enlightenment for oneself and the benefit of all beings. It's a key practice for transforming mental and emotional habits and achieving a deeper understanding of reality [U2T]. Key aspects of meditation in Mahayana Buddhism:
1. Transforming the mind: Meditation helps to calm the mind, reduce emotional reactivity, and cultivate positive mental states like loving-kindness and compassion.
2. Cultivating wisdom: Through various meditation techniques, Mahayana practitioners strive to gain a deeper understanding of the nature of reality, including the emptiness of phenomena [T2] ⇐⇒ and the interconnectedness of all things [T1] [U2T].
3. Practicing compassion: Mahayana emphasizes the Bodhisattva path, where individuals dedicate themselves to helping others reach enlightenment. Meditation practices, like loving-kindness meditation, are crucial for cultivating this compassion and empathy.
4. Different meditation styles: Mahayana incorporates a wide range of meditation techniques, including mindfulness of breathing, Loving-Kindness Meditation, Zen meditation (Zazen), and practices based on the Four Foundations of Mindfulness.
5. Integration with other practices: Meditation is often integrated with other practices like chanting, scripture study, and rituals, creating a holistic spiritual path.
6. In essence, meditation in Mahayana Buddhism is not just a tool for personal development, but also a means to cultivate wisdom, compassion, and a deeper understanding of the interconnectedness of all beings.
7. The goal is not to control the mind / thoughts, or to shut down all thinking / discriminating / feeling, but to calm it enough to start gaining direct insight into reality as it is [U2T].)
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11.2: Sustained Effort (Verses 87–90)
Stresses relentless effort in samadhi, especially for Bodhisattvas who save themselves and others, surpassing the energy of Sravakas and Pratyekabuddhas.
87. Do not relax or fall into clinging,
but cultivate strenuousness.
If a Bodhisattva cannot uphold his samadhi,
he must constantly strive [to do so].
(avoid two pitfalls: relaxation (laxity or laziness) and clinging (attachment to meditative states or distractions). Instead, they must cultivate strenuousness (vīrya, effort or energy), a key perfection (paramita).)
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88. [Those who are about to] ascend
the Sravakayana or the Pratyekabuddhayana,
merely acting for [their, or its] own benefit,
must not abandon firm energy —
(even practitioners of the Sravakayana and Pratyekabuddhayana require firm energy to achieve their goals)
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89. Then what of the great Bodhisattva!
As his own savior and the savior of others,
should he not put forth ten thousand million times the zeal?
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90. For half an hour one may practice various [meditations]
and for another follow different procedures,
but this is not the way to practice samadhi!
Let the mind be fixed on one object!
(warning against a scattered approach where one practices various meditations or different procedures in short, unfocused intervals (e.g., half an hour each).)
(Note: The section emphasizes the critical importance of relentless effort and focused concentration (samadhi) for Bodhisattvas on the Mahayana path. Unlike the Sravakas and Pratyekabuddhas, who pursue personal liberation, Bodhisattvas aim to save both themselves and all sentient beings, requiring an exponentially greater level of zeal and discipline. This section underscores the need for unwavering dedication to maintaining meditative stability, avoiding distractions or laxity, and cultivating single-pointed focus to achieve profound spiritual progress.)
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Bodhisattvas are urged to detach from body, life, and worldly gains, acting urgently to fulfill vows as if their life depends on it, with equanimity even in extreme situations.
91. There should be no affection for the body
and no regret for one's life.
Even if one wants to protect this body,
still in the end it will prove subject to decay
and misery by nature.
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92. Be altogether unattached to
gain, honors, and fame.
Act vigorously to fulfill the vow
[to liberate oneself and others],
as if your head [or] clothes were on fire.
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93. Determined to produce the highest good,
a Bodhisattva cannot wait till tomorrow.
Tomorrow is far away.
How can one preserve a transient existence?
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94. [A Bodhisattva must] peacefully
dwell in mindfulness [with utter equanimity].
If he [had] to eat the flesh of his favorite son,
he would eat without being either attracted or repelled.
(Note: In Mahayana Buddhism, equanimity, often translated as upekkha or tatramajjhattata, is a crucial virtue that fosters balance and even-mindedness in the face of life's ups and downs. It involves maintaining a state of calm and composure regardless of external circumstances, without clinging to pleasant experiences or being repelled by unpleasant ones. Equanimity is considered one of the four Brahma-viharas (sublime abodes) and is essential for a bodhisattva's path towards enlightenment. Here's a deeper look at equanimity in Mahayana Buddhism:
1. Balance and Neutrality: Equanimity is about finding a middle ground, a state of being neither overly attached to positive experiences nor repulsed by negative ones.
2. Impartiality: It involves treating all beings without bias or discrimination, seeing them with an even mind.
3. Non-Reactivity: Equanimity allows one to observe and accept experiences without getting carried away by emotional reactivity.
4. Wisdom's Ground: Equanimity is considered the foundation for developing wisdom and understanding, enabling one to see the true nature of things [U2T] [Uopp].
5. Compassion's Protector: It safeguards compassion and loving-kindness by ensuring they are not clouded by personal emotions or attachments.
6. Bodhisattva's Practice: In Mahayana Buddhism, equanimity is a vital quality for a bodhisattva, enabling them to act with wisdom, compassion, and unwavering commitment to helping all beings.
7. Distinguished from Apathy: It's important to clarify that equanimity is not indifference, apathy, or a lack of concern for others. It's a state of balanced and informed engagement with the world.)
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This section provides detailed instructions on ethical behavior, including respecting all beings, avoiding envy, supporting the Dharma, and performing acts of generosity and service.
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13.1: Ethical Principles (Verses 95–100)
Bodhisattvas see impermanence, avoid Mara’s deeds, and remain free of envy or attachment to sense objects.
95. The purpose of renouncing worldly life,
and how to determine whether
what we have done or left undone must be done or not —
this is explained in the Dasadharmakasutra.
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96. See that compound things are impermanent,
and that there is no I or mine.
Aware of all the deeds of Mara, abandon them!
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97. Produce zeal and cultivate
the [five] powers,
the [five] strengths,
the [seven] branches of enlightenment,
the [four] bases of miraculous power,
the [four] restraints, the [eightfold] path,
and the four applications of mindfulness.
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98. A mind can be a place for
the continuous birth of good things,
happiness, and merit,
but it can also be a root of evil.
Reflect on this carefully!
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99. Regarding positive dharmas,
watch daily how they increase
and how they diminish.
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100. If one sees others gain in profit,
support, respect, and fame,
one's mind should not react with even
the slightest bit of envy or jealousy.
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13.2: Social Conduct (Verses 101–111)
Instructions include honoring others, keeping promises, supporting the poor, respecting slaves, and donating to Dharma-related causes.
101. Live without desiring the objects [of the senses],
as if dull-witted, blind, dumb, and deaf.
At the right moment the lion's roar frightens the tirthika deer.
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102. In welcoming and taking leave,
honor those to be respected.
In all matters of Dharma, be kind and helpful.
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103. By saving and liberating those who suffer annihilation,
one prospers and is not destroyed.
[By] cultivating the sciences and crafts well,
one trains oneself and instructs others.
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104. Regarding particularly good dharmas,
keep to them strenuously.
Practice the four foundations of propitiation
and make donations of clothing, drink, and food.
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105. Do not rebuff those who beg for alms.
Reconcile all your kindred.
Do not turn against your followers.
Make donations of dwellings and property.
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106. Give parents, relatives, and friends their due;
accord them the treatment due the supreme Lord.
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107. Speak kindly even to a slave and care for him.
Show him great respect, make medicine available,
and heal all diseases.
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108. [Those whose] head is [adorned with an usnisa
due to] the good karma of prior actions,
[whose] voice is fine, smooth, beautiful, and wonderful,
[whose] voice [i.e., brahmasvara, is due to] good karma
and the right way of mind,
will [never] fail to be respected, in the future as in the past.
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109. Do not harm the followers of others.
Look at living beings with a compassionate eye
and without a jealous spirit,
as if they were relatives and friends.
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110. One must always do as one has promised.
Acting according to one's words
wins the confidence of others.
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111. Support the Dharma and be wary of the idle.
Make precious nets of gold and cast them over the caityas.
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This section focuses on devotional acts like creating Buddha statues, worshiping caityas, and maintaining a vajra-like mind, while avoiding worldly gods and pleasures.
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14.1: Devotional Acts (Verses 112–115)
Encourages creating Buddha images, worshiping caityas, and distributing gifts to teachers.
112. If one wants to seek out a fair maid,
one should give her ornaments.
But in addition to giving her jewels,
one must also discourse [to her]
on the qualities of the Buddha.
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113. Cast statues of the Buddha sitting upright
on exquisite lotus blossoms.
Practice the six dharmas [with] joy and pleasure.
(Six Paramitas: generosity (dāna), ethical conduct (śīla), patience (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā).)
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114. Those who are honorable are not to be dishonored.
Do not criticize the Dharma spoken by the Buddha
or by those who discourse on the Dharma,
even to [save your] life.
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115. Distribute gold and jewels to the teachers
and to the caityas of the teachers.
If you [find that you] forget what you learn,
concentrate so as not to be confused.
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14.2: Mental Resilience (Verses 116–118)
Advises against panic, blind imitation, or belief in non-Buddhist deities, promoting a steadfast mind.
116. When one has not yet fully thought out one's actions,
one must neither panic nor just imitate [the actions] of others.
Do not believe in the gods, nagas, or yaksas of the tirthikas.
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117. One's mind should be like a vajra,
capable of penetrating all dharmas,
or like a mountain, unperturbed in all situations.
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118. Enjoy expressions transcending the world.
Take no pleasure in transactions of the world.
Keep all the virtues in yourself
and help others to keep them too.
(Note: A mind “like a vajra” is sharp, clear, and unyielding, capable of penetrating all dharmas — meaning it thoroughly understands the true nature of all phenomena, particularly their inseparable interdependence [T1] ⇐⇒ and emptiness (śūnyatā) [T2] [U2T].
– A mind “like a mountain” is unperturbed in all situations, symbolizing stability, equanimity, and resilience. A Bodhisattva’s mind stays calm and unshaken by worldly challenges — praise, blame, pleasure, pain, or the difficulties of saṃsāra (verses 75, 81). This quality reflects the perfection of patience (kṣānti, verse 23) and equanimity (upekṣā, verse 138), enabling the Bodhisattva to endure hardships while maintaining compassion.
– The instruction to “enjoy expressions transcending the world” encourages Bodhisattvas to find delight in spiritual practices, teachings, or states of mind that go beyond worldly concerns, such as meditation on emptiness (śūnyatā, verses 63–64), devotion to the Buddha (verses 113, 115), or realization of signlessness (verse 64). These “expressions” include the Dharma (Buddhist teachings), contemplative insights, and acts of compassion that align with the ultimate truth (paramārtha-satya) rather than the conventional, impermanent world (saṃsāra).
– The phrase “take no pleasure in transactions of the world” advises Bodhisattvas to avoid delighting in worldly activities, such as pursuing wealth, fame, or sensory pleasures, which are impermanent and rooted in attachment. “Transactions” (saṃvyavahāra) refers to everyday dealings driven by desire, greed, or ego, which distract from the spiritual path.
– The final part instructs Bodhisattvas to cultivate all virtues—such as the six perfections (paramitas: generosity, ethical conduct, patience, effort, meditation, wisdom, verses 113, 144), compassion (verse 8), and mindfulness (verses 84–90) — within themselves and to help others cultivate these qualities. This dual focus reflects the Bodhisattva’s role as both a practitioner and a guide, embodying virtues and inspiring others to do the same through teaching, example, or encouragement (verses 11, 124–125).)
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Bodhisattvas are instructed to develop super-knowledges,
contemplate impurities, and
view phenomena (elements, skandhas) as dangerous to deepen liberation practices.
119. Develop the five spheres of liberation,
contemplate the ten notions of impurity,
and reflect upon the eight thoughts of a great Being.
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120. Clearly develop the five super-knowledges:
the eye of the gods/ the hearing of the gods,
the ability to perform miraculous transformations,
the ability to read the minds of others,
and remembrance of past lives.
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121. The four bases of power form the root:
will, mind, energy, and deliberation.
The four infinite foundations are
love, compassion, joy, and equanimity.
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122. Look upon
the four elements as a poisonous snake,
the six bases as an empty village,
the five skandhas as a murderer.
(Note: The section on Advanced Spiritual Practices (verses 119–122) in Nāgārjuna’s Bodhisambharaka outlines sophisticated meditative and contemplative practices for Bodhisattvas to deepen their liberation and wisdom, enabling them to benefit all beings. These practices focus on developing extraordinary mental capacities, cultivating detachment, and realizing the true nature of phenomena, aligning with the text’s Mahayana emphasis on universal compassion and enlightenment (verses 10, 165).
– Developing the Five Spheres of Liberation (Five super-knowledges): Bodhisattvas cultivate the five super-knowledges (abhijñā), detailed in verse 120, which include divine vision, divine hearing, miraculous abilities, mind-reading, and recalling past lives. These psychic powers enhance perception and insight, aiding liberation by revealing the impermanence and interconnectedness of phenomena (verses 96, 158).
– Contemplating the Ten Notions of Impurity: This meditation involves visualizing ten stages of a decomposing corpse (e.g., bloated, discolored, skeletonized) to counteract attachment to the body and sensory desires. It fosters awareness of impermanence and non-self (verse 96).
– Reflecting on the Eight Thoughts of a Great Being: Bodhisattvas contemplate eight noble aspirations, likely adapted from texts like the Aṅguttara Nikāya (AN 8.30), such as seeking minimal desire, contentment, seclusion, effort, mindfulness, concentration, wisdom, and non-proliferation. These shape a mindset of purity and altruism.
Five super-knowledges
– Divine Eye (Divyacakṣus): The ability to see across vast distances, perceive beings’ karmic destinies, and observe rebirth cycles, revealing the workings of saṃsāra.
– Divine Ear (Divyaśrotra): Hearing sounds from afar, including teachings or beings’ cries, allowing access to distant wisdom or needs.
– Miraculous Transformations (Ṛddhividhi): Performing supernatural feats, such as manifesting forms or traveling instantly, to inspire or assist others.
– Mind-Reading (Paracittajñāna): Knowing others’ thoughts and intentions, allowing tailored guidance.
– Remembrance of Past Lives (Pūrvanivāsānusmṛti): Recalling one’s own and others’ past lives, revealing the continuity of karma.
Four Bases of Power and Four Infinite Foundations
– Four Bases of Power (Iddhipāda): These are mental qualities that fuel spiritual success: will (intention to practice), mind (mental clarity), energy (effort, vīrya), and deliberation (analytical focus). They form the foundation for attaining meditative powers, including the super-knowledges.
– Four Infinite Foundations (Brahmavihāras): These are love (mettā, universal kindness), compassion (karuṇā, empathy for suffering), joy (muditā, rejoicing in others’ happiness), and equanimity (upekkhā, impartial balance). They are boundless attitudes cultivated toward all beings.
Viewing Phenomena as Dangerous
– Four Elements as a Poisonous Snake: Meditating on the four elements (earth, water, fire, air) as dangerous, like a venomous snake, to recognize their impermanence and potential to cause suffering (e.g., through natural disasters or bodily decay).
– Six Bases as an Empty Village: Viewing the six sense bases (eye, ear, nose, tongue, body, mind, and their objects) as an “empty village,” devoid of a self, as they are transient and lack inherent reality.
– Five Skandhas as a Murderer: Contemplating the five aggregates (skandhas: form, feeling, perception, formations, consciousness) as a “murderer,” as they perpetuate the illusion of a self, leading to suffering and rebirth.)
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This section emphasizes revering and teaching the Dharma with compassion, avoiding rudeness or doubt, and committing to learning without deceit or slander.
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16.1: Reverence for Dharma (Verses 123–124)
Respect Dharma teachers and
preach without expectations, only with compassion.
123. Revere the Dharma and the teachers of the Dharma,
and put aside any animosity toward the Dharma.
The teacher must not clench his hand;
those who listen must not be annoyed.
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124. Preach the Dharma to others
without rudeness and without expectations,
with only a compassionate heart
and a devoted and respectful mind.
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16.2: Learning and Integrity (Verses 125–130)
Be insatiable for learning, avoid deceit,
and uphold the Dharma without speculation or slander.
125. Be insatiable for learning
and commit to memory what you have learned.
Do not be deceitful toward respected holy personages,
but give pleasure to the teacher.
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126. [When] investigating other teachings,
do not let your heart cherish reverence.
Do not study or recite worldly texts
on account of the difficulty of the [Buddhist] treatises.
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127. Do not, on account of anger,
slander any of the Bodhisattvas.
When one has not yet grasped and learned the Dharma
one must not cause calumny.
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128. Abandon pride and
abide by the four noble principles.
(probably the four Noble Truths)
Do not despise others;
do not be self-important either.
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129. Whether an offense is real or fictitious,
do not inform others of it.
Take no notice of the faults of others;
just be aware of your own faults.
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130. The Buddha and the Buddhadharma
should not be objects of speculation or doubt.
Although the Dharma is very difficult to believe in,
one must have faith in it.
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Bodhisattvas must uphold truth even at great personal cost,
bear no resentment for suffering caused by others,
and respect parents and teachers.
131. Even if [a Bodhisattva] dies by stating the truth,
(Truthfulness, as a practice, is a conventional act, not an absolute reality)
or is deprived of [his exalted status
as] cakravartin king or Indra,
he must state the truth and nothing else.
(does not imply clinging to truth as an absolute)
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132. [Even if you are] hit, insulted, threatened, flogged,
or tied up by someone, bear him no resentment.
Future and present [evils] are all due to one's own bad karma.
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133. Respect, love, and support your parents greatly;
serve your instructor and revere the teacher.
(Note: The section emphasizes three qualities for Bodhisattvas: truthfulness (verse 131), resilience in bearing suffering without resentment (verse 132), and respect for parents and teachers (verse 133). These reflect the Bodhisattva’s ethical integrity, emotional fortitude, and reverence, essential for their mission to liberate all beings (verses 10, 145).
– Ethical Truthfulness: The “truth” in verse 131 refers to speaking honestly and upholding the Dharma (Buddhist teachings), a conventional practice within ethical conduct (verses 83, 124).
– Conventional Truth: Despite emptiness, where nothing is absolute (verses 63–64, 149), truthfulness is a skillful means to guide beings toward liberation (verses 11, 140).
– Bodhisattva’s Commitment: Bodhisattvas state the truth even at great cost, reflecting their selfless dedication to others’ welfare (verses 10, 145), without reifying truth as inherent.
– Section’s Role: Verse 131 sets the ethical tone for the section, emphasizing truthfulness as a foundation for resilience (verse 132) and reverence (verse 133), supporting the Bodhisattva’s mission.)
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This section warns against teaching Mahayana to those suited for lesser paths or vice versa, and neglecting evildoers or non-believers, emphasizing care in guiding others.
134. It is an error for the Bodhisattva
to discourse on the very profound Dharma [i.e., the Mahayana]
to those who believe in the Sravakayana
and the Pratyekabuddhayana.
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135. If people believe in the profound Mahayana and
one still advocates the Sravakayana and Pratyekabuddhayana,
this also is an error for the Bodhisattva.
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136. Many people come [to the monastery]
out of interest in the Dharma.
If they are careless,
one should not offer them discourses,
but should care for evildoers
and establish non-believers in the Mahayana.
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137. [A Bodhisattva] must abandon these four errors.
The virtues of a purified man should be recited
and learned, practiced and cultivated.
(Note: In Nāgārjuna’s Bodhisambharaka, verses 134–137 outline four errors that Bodhisattvas must avoid in their teaching and engagement with others. These errors pertain to misguiding beings by teaching inappropriate paths or neglecting those in need, reflecting the text’s emphasis on skillful means (upāya-kauśalya) and compassion. The section concludes in verse 137 by urging Bodhisattvas to abandon these errors and cultivate purified virtues.
– Teaching the Profound Mahayana Dharma to Those Suited for Sravakayana or Pratyekabuddhayana (Verse 134);
– Advocating Sravakayana or Pratyekabuddhayana to Those Ready for Mahayana (Verse 135);
– Offering Discourses to Careless Seekers of the Dharma (Verse 136);
– Neglecting Evildoers and Non-Believers in Favor of Careless Seekers (Verse 136).)
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Describes the four Bodhisattva paths, types of Bodhisattvas, and good friends (e.g., Buddha, teachers), while advocating reliance on supramundane treasures like the paramitas.
138. [The four Bodhisattvamargas are]
– equanimity,
– balanced discourse [on the Dharma],
– being well-established in impartiality,
– and being the same toward all living beings.
(i.e. four qualities or paths associated with Bodhisattvas)
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139. [The four kinds of Bodhisattvas]
– act for the Dharma, not for profit;
– for merit, not for reputation.
– [They] wish to save living beings from suffering,
– wanting no pleasure for themselves.
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140. [If a Bodhisattva] sincerely seeks to have his actions mature,
he must make the [three] meritorious practices arise.
(generosity (dāna), ethical conduct (śīla), and mental cultivation (bhāvanā))
He must also mature living beings and reject his own affairs.
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141. [The Bodhisattva] should approach
four kinds of good friends:
– the teacher,
– the Buddha,
– those who offer encouragement to ascetics,
– and monks.
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142. Those who rely on worldly knowledge,
who especially crave worldly goods,
who believe in the Pratyekabuddhayana,
or in the Sravakayana;
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143. Seek instead what are known as
the four great treasuries:
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144.
– The superworldly Buddha,
– study of the [six] paramitas,
– a mind that looks upon the teacher without impediments,
– [and] being happy to dwell in empty places.
(Note: The ultimate spiritual resources Bodhisattvas should rely upon:
– The Superworldly Buddha: This refers to the Buddha as a transcendent (lokottara, “superworldly”) figure, embodying ultimate enlightenment and serving as the supreme object of devotion and inspiration. The Buddha represents the goal of Buddhahood and the source of the Dharma, guiding Bodhisattvas through teachings and example.
– Study of the [Six] Paramitas: The six perfections (paramitas) — generosity (dāna), ethical conduct (śīla), patience (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā) — are the core practices of a Bodhisattva. “Study” implies both learning and practicing these virtues, which cultivate merit [T1] ⇐⇒ and wisdom [T2] together [U2T].
– A Mind That Looks Upon the Teacher Without Impediments: This refers to approaching spiritual teachers (gurus or senior practitioners) with a pure, open mind, free from doubts, pride, or prejudice. An “unimpeded” mind is receptive to guidance, fostering trust and humility in the teacher-student relationship.
– Being Happy to Dwell in Empty Places: This involves finding joy in solitary, secluded places (e.g., forests, retreats) conducive to meditation and contemplation, free from worldly distractions. “Empty places” also metaphorically suggest a mind free from attachment, aligned with the realization of the true nature of reality [U2T].)
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Bodhisattvas benefit all beings like the elements, make lofty vows, and propagate dharanis, while disciplining themselves to avoid sloth and improper attachments.
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20.1: Universal Benefit (Verses 145–146)
Bodhisattvas act like natural elements, benefiting all equally, and support Dharma study.
145. Like earth, water, fire, wind, and space,
entirely and everywhere,
[Bodhisattvas] benefit living beings equally.
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146. Consider the very meaning of the Buddha's words
and unremittingly produce the dharanis.
Do not hinder in any way those who are studying the Dharma.
(Note: In the context of Nāgārjuna’s Bodhisambharaka (e.g., verses 146, 163), dharanis (Sanskrit: dhāraṇī) are sacred Buddhist formulas, chants, or mnemonic devices used in Mahayana and Vajrayana Buddhism to aid spiritual practice, enhance memory, and invoke blessings or protection. The term derives from the Sanskrit root dhṛ, meaning "to hold" or "to retain," reflecting their function as tools to "hold" or preserve the Dharma (Buddhist teachings) in the practitioner’s mind.
Definition and Form:
– Dharanis are typically short, rhythmic phrases, mantras, or longer incantations, often in Sanskrit, that encapsulate profound teachings or spiritual powers. They may include cryptic syllables, names of Buddhas, or condensed sutra passages.
– Unlike mantras, which are often single syllables or brief phrases (e.g., Om Mani Padme Hum), dharanis tend to be longer and may convey specific meanings or doctrinal summaries.
Functions in Buddhist Practice:
– Mnemonic Aid: Dharanis help practitioners retain and recall complex teachings, as their rhythmic structure aids memorization (aligned with verse 163’s emphasis on grasping the Bodhisattvapitaka).
– Spiritual Protection: They are believed to offer protection from negative forces, obstacles, or spiritual harm, acting as a shield for the practitioner’s mind and body.
– Merit and Blessing: Reciting dharanis generates merit and invokes the blessings of Buddhas or Bodhisattvas, supporting the path to enlightenment (verse 146’s call to "unremittingly produce the dharanis").
– Meditative Focus: They serve as objects of concentration, deepening mindfulness and wisdom during meditation.
Role in Mahayana Buddhism:
– In Mahayana, dharanis are associated with the Bodhisattva’s vow to benefit all beings, as their recitation or mastery (verse 163) reflects dedication to preserving and spreading the Dharma.
– They bridge intellectual understanding and devotional practice, aligning with the Bodhisambharaka’s blend of wisdom and merit-generating actions.)
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20.2: Discipline and Vows (Verses 147–159)
Extinguish sloth, unite the disunited, and make vows to gather virtues across Buddha fields.
147. Those who are to be disciplined
in the nine bases of quarreling
[must] put aside the [twenty] minor matters without exception.
The eight kinds of sloth must also be extinguished.
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148. Harbor no improper affection,
[for] unreasonable desire
is not in accord with one's [true] wishes.
Those who are disunited should be united,
without asking whether they are friends.
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149. A sage does not base his actions on sunyata
by apprehending sunyata.
If one [absolutely] must apprehend sunyata,
this error amounts to the fault of belief
in a personal substance.
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150. Sweep the dust, smear [cow dung],
make decorations, and perform worship of the caityas
with many kinds of drum music
and offerings such as incense,
dressing the hair in a knot, and so forth.
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151. Make various lamp-wheels, worship the caityas,
and donate parasols, leather sandals,
riding horses, carriages, chariots, and so forth.
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152. [A Bodhisattva] should take special delight in the Dharma
and enjoy an intellectual belief in the Buddha's attainments.
He should gladly supply and serve the Sangha
and take pleasure in listening to the Holy Dharma.
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153. [Relativity of time / eons:]
Unborn in the past,
not remaining in the present,
and not arrived in the future —
look upon all dharmas thus.
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154. Be gracious to living beings without seeking a reward from them.
Bear [their] troubles alone, without grasping after pleasure for yourself.
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155. Even if one is worthy of [rebirth in heaven as]
the result of great merit,
one's heart should not be uplifted or elated.
Even if one is in great need like a hungry ghost,
one should be neither downcast nor sad.
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156. Those who are fully disciplined
must be paid full respect.
Those who are not yet disciplined
should enter the discipline,
and must not be objects of contempt.
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157. Those whose good conduct is perfect should be respected.
If [they] violate good conduct, they should return to its practice.
Those whose wisdom is perfect [should be] approached as friends.
Those who are dull should be established in wisdom.
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158. The suffering of samsara is manifold:
birth, old age, death, and bad rebirth.
But do not fear such perils!
Conquer Mara and bad understanding.
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159. Gather all the virtues in all the Buddha fields.
Make lofty vows, so that all may attain them.
(Note: Verse 149 of Nāgārjuna’s Bodhisambharaka warns against misunderstanding śūnyatā (emptiness), a core Mahayana concept. It states that a wise Bodhisattva does not act by grasping or reifying emptiness as a concrete entity or absolute truth. If one mistakenly apprehends śūnyatā as something tangible or fixed, this error is akin to believing in a permanent self (ātman), which contradicts the Middle Way. The verse emphasizes that śūnyatā is a non-conceptual insight into the lack of inherent existence, not an object to cling to, ensuring actions remain free from delusion and aligned with wisdom and compassion.)
(Note: In the context of Nāgārjuna’s Bodhisambharaka (e.g., verses 111, 115, 150–151), caityas (Sanskrit: caitya) refer to sacred Buddhist monuments, shrines, or objects of veneration that serve as focal points for devotion and worship. The term derives from the Sanskrit root ci, meaning "to pile up," originally referring to a mound or heap, such as a funeral mound, but in Buddhist usage, it has a broader and more spiritual significance.)
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Bodhisattvas take responsibility for all beings, practice Dharma worship through mastering scriptures and dharanis, and enter the profound Dharma path joyfully.
160. Never appropriate dharmas,
but always give them up.
To do this is to accept the burden,
taking on responsibility
for the sake of all living beings.
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161. One who correctly examines all dharmas
sees that there is no I and no mine [T2].
Still he does not abandon
great compassion and great kindness [T1] [U2T].
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162. One must surpass all worship
in order to worship the Buddha Bhagavat.
Of what nature is this worship?
It is known as Dharma worship.
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163. If one grasps the Bodhisattvapitaka
and obtains the various dharanis while
penetrating the profound foundation of [all] dharmas [U2T],
that is Dharma worship.
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164. Hold to the main thing,
without preferring this or that articulation.
Enter the profound path of the Dharma with joy,
not showing heedlessness.
(Note: In Mahayana Buddhism, penetrating the profound foundation of all dharmas, or phenomena, refers to understanding the fundamental nature of reality, specifically the emptiness (śūnyatā) [T2] ⇐⇒ and interconnectedness [T1] of all things [U2T]. This profound insight is known as Prajñāpāramitā, the perfection of wisdom, and is crucial for achieving enlightenment and the Bodhisattva ideal. Here's a more detailed explanation:
1. Dharmas (Phenomena): Dharmas refer to all things, events, and concepts that make up the universe and our experience of it.
2. Emptiness (Śūnyatā) [T2]: This is a key concept in Mahayana Buddhism, which suggests that all phenomena lack inherent, self-existing nature or reality. They are seen as arising in dependence on other things and are not ultimately substantial.
3. Interconnectedness [T1]: Mahayana teachings emphasize that all dharmas are interconnected and interdependent, meaning that they arise in relation to each other.
4. Prajñāpāramitā [U2T]: This refers to the perfection of wisdom, a deep understanding of the true nature of reality, particularly the emptiness [T2] ⇐⇒ and interconnectedness [T1] of all things [U2T]. It's a crucial step in the path to enlightenment.
5. Bodhisattva Ideal: Mahayana Buddhism emphasizes the Bodhisattva ideal, where individuals strive for enlightenment not only for themselves but also for the liberation of all sentient beings. Understanding the profound foundation of all dharmas is essential for developing compassion [T1] ⇐⇒ and wisdom [T2] [U2T], key characteristics of a Bodhisattva.)
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The text concludes by stating that ascetics and householders who accumulate these practices over countless eons will attain perfect enlightenment.
165. When ascetics and householders
have collected these [two] accumulations for great aeons
numerous as the sands of the Ganges,
they shall attain perfect enlightenment!
(Note: In Mahayana Buddhism, attaining enlightenment takes eons because it's understood to be a gradual process involving vast accumulations of merit and wisdom, and the selfless commitment to helping countless beings. A bodhisattva, aspiring to Buddhahood, postpones their own enlightenment to aid others, a process that can span countless lifetimes. Here's a more detailed explanation:
1. Three Immeasurable Eons: Mahayana traditions often describe the path to enlightenment as taking three countless great eons (kalpas) to accumulate sufficient merit and wisdom.
2. Bodhisattva Vows: A bodhisattva, one who has taken the vow to become a Buddha, prioritizes the well-being of all sentient beings. They dedicate themselves to helping others find enlightenment before seeking their own final liberation, a commitment that can extend over countless lifetimes.
3. Vast Accumulation: Enlightenment in Mahayana is not a sudden event, but a gradual unfolding through practices like meditation, cultivating virtues (the Six Perfections), and gaining wisdom through studying the scriptures and teachings of the Buddha.
4. Infinite Potential: The Mahayana view emphasizes the vast potential for enlightenment within all beings and the interconnectedness of all things. This means that the path to Buddhahood, while challenging, is ultimately accessible to anyone who dedicates themselves to the practice.
5. Gradual Training: The Buddha's teachings are understood as a gradual path, emphasizing the importance of consistent training and practice in developing wisdom and virtue over time.
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– The “great aeons” are a skillful means (upāya), a conventional framework to describe the Bodhisattva’s path within saṃsāra, which operates under dependent origination (verse 64). Bodhisattvas understand time’s emptiness (verse 153: “Unborn in the past, not remaining in the present, not arrived in the future”) but engage it conventionally to accumulate merit and wisdom for others’ benefit (verse 72).
– The Bodhisambharaka’s paradoxical approach (verses 75–77) means Bodhisattvas act within the conventional reality of time (eons) while realizing its ultimate emptiness. The eons are necessary because, conventionally, beings’ liberation requires repeated, skillful actions across apparent time, even though, ultimately, there is no fixed duration or goal (verse 149’s caution against reifying emptiness).
The Bodhisambhāraka, attributed to Nāgārjuna, is a profound Mahayana Buddhist text that serves as a practical guide for Bodhisattvas aspiring to attain perfect enlightenment for the liberation of all beings. Comprising 165 verses, it outlines the "two accumulations" of merit and wisdom essential for Buddhahood, emphasizing ethical conduct, meditative discipline, devotional practices, and compassionate action. Unlike Nāgārjuna’s more philosophical works, such as the Mūlamadhyamakakārikā, this text prioritizes actionable steps over metaphysical analysis, making it accessible to both monastics and lay practitioners. It begins by revering the infinite qualities of Buddhas and introduces Prajñāpāramitā (the perfection of wisdom) as the foundation of the Bodhisattva path, alongside virtues like compassion and skillful means. The text is structured into 22 thematic sections, covering the Bodhisattva’s commitment to never abandon beings, the cultivation of the six perfections, the development of advanced practices like super-knowledges, and the transcendence of worldly attachments. Key practices include contemplating emptiness, signlessness, and wishlessness as doors to liberation, performing rituals like worshiping caityas, and upholding truthfulness even at great cost. The Bodhisambhāraka contrasts the Mahayana’s universalist path with the Sravakayana and Pratyekabuddhayana, urging Bodhisattvas to exert boundless effort across countless eons, as symbolized by the “sands of the Ganges.” It concludes with an optimistic promise in verse 165: ascetics and householders who diligently amass these accumulations will attain perfect enlightenment. Despite its emphasis on conventional practices, the text is grounded in the Madhyamaka view of emptiness, ensuring Bodhisattvas act without grasping at inherent realities, as seen in warnings against reifying concepts like emptiness itself. This analysis highlights the text’s holistic approach, blending devotion, ethics, and wisdom to inspire practitioners to embody the Bodhisattva ideal, offering a timeless roadmap for spiritual growth and universal compassion.
The Bodhisambhāraka, attributed to the eminent Mahayana philosopher Nāgārjuna, emerges as a radiant and enduring beacon within the vast landscape of Buddhist literature, encapsulating the essence of the Bodhisattva path with clarity and devotion. Unlike Nāgārjuna’s more analytically rigorous works, such as the Mūlamadhyamakakārikā, which probe the depths of emptiness through dialectical precision, this text of 165 verses offers a practical and deeply compassionate guide for practitioners — both monastic and lay — seeking to amass the "two accumulations" of merit and wisdom necessary for Buddhahood. Its teachings weave together ethical precepts, meditative practices, ritual devotion, and the cultivation of virtues like Prajñāpāramitā (the perfection of wisdom) and great compassion, presenting them as inseparable forces that propel the Bodhisattva forward. The text’s emphasis on skillful means, tireless engagement with living beings, and the rejection of lesser paths like the Śrāvakayāna and Pratyekabuddhayāna underscores the Mahayana ideal of universal liberation, where personal enlightenment is deferred until all sentient beings are freed from suffering. By highlighting stages such as the sixth Bhūmi (Abhimukhī), where wisdom and compassion manifest vividly in action [U2T-in-action], the Bodhisambhāraka maps a progressive journey that balances profound realization with active service in saṃsāra. Its instructions — ranging from confessing faults and dedicating merit to creating Buddha images and upholding truth — reflect a holistic vision of spiritual practice that remains accessible yet profoundly transformative. Despite debates over its authorship, the text resonates with Nāgārjuna’s broader legacy, complementing his philosophical insights with a lived spirituality that bridges doctrine and practice. For contemporary readers, the Bodhisambhāraka endures as a timeless call to embody the Bodhisattva’s vow, inspiring practitioners to cultivate boundless compassion, unwavering resolve, and penetrating wisdom in pursuit of enlightenment for the benefit of all. Its closing promise, that those who diligently amass these accumulations over countless eons will attain perfect awakening, serves as both a challenge and an invitation, urging us to walk the path of the Buddhas with courage and dedication.