Drops of Nectar (Khenpo Kunpal's Commentary On Shantideva's Entering The Conduct of The Bodhisattvas)
Drops of Nectar (Khenpo Kunpal's Commentary On Shantideva's Entering The Conduct of The Bodhisattvas)
Drops of Nectar (Khenpo Kunpal's Commentary On Shantideva's Entering The Conduct of The Bodhisattvas)
Drops of Nectar
Khenpo Kunpal’s
Commentary
on
Shantideva’s
Entering the Conduct of the
Bodhisattvas
Volume Five
Śāntideva’s
Bodhisattva-caryāvatāra
Commentary
by
Khenpo Kunpal
Chapter Four
Volume Four
• Neither the files nor their content are in the public domain; the
copyright for both remains with the translator, Andreas
Kretschmar.
The translator is happy to receive corrections and revisions from other translators,
editors and readers. Up-to-date editions of these texts will be placed every six months
or so at:
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http://www.kunpal.com/
Printed in the Palatino typeface with diacritics by Tony Duff, Tibetan Computer
Company.
V
Contents
Acknowledgements IX
Structural Chart of Khenpo Kunpal’s Commentary (not included) 000
Remarks About the Transliteration of the Tibetan Text 1
Śāntideva’s Bodhisattva-caryāvatāra - Tibetan and English 5
Khenpo Kunpal’s Commentary - Tibetan and English 35
Khenpo Chöga’s Oral Explanations of the Commentary 151
Bibliography of Sūtras, Tantras, and Śāstras Cited by Title 271
Bibliography of Tibetan Works Cited by Title (not included) 000
Bibliography of Modern Works Cited by Title (not included) 000
Bibliography of Modern Works Cited by Author (not included) 000
Tibetan-English Glossary (not included) 000
Index of Technical Terms (not included) 000
Index of Personal Names (not included) 000
Index of Locations (not included) 000
VIII
IX
Acknowledgements
The Tibetan root text of the Bodhisattva-caryāvatāra, spyod ’jug rtsa ba, was established
with the help of the Peking Tangyur edition (P), the Derge Tangyur edition (D), and
two modern computer generated editions, one printed by Sichuan People’s Publishing
House (S) and one printed by Dharma Publishing (Y).1
spyod ’jug rtsa ba (Peking edition): byang chub sems dpa’i spyod pa la ’jug
pa, written by Śāntideva, Peking Tangyur No. 5272, Vol. 99, pages 243.1.1-
262.2.7, folio 1-45a7, mDo ’grel (dbu ma) XXVI, La. This Peking edition of
the Kangyur and Tangyur was begun in 1737 under the Qianlong
emperor, reprinted and catalogued between 1955 and 1961, and published
as The Tibetan Tripitaka. In the footnotes to the transliteration of the Tibetan
root text we refer to this edition as text ‘P’.
spyod ’jug rtsa ba (Derge edition): byang chub sems dpa’i spyod pa la ’jug
pa, written by Śāntideva, Derge Tangyur, mDo ’grel (dbu ma), La. The
printing of the Derge Kangyur was begun under Situ Chökyi Jungne2 and
the King of Derge, Tenpa Tsering,3 in 1733. The Derge Tangyur was
printed between 1737-1744. In the footnotes to the transliteration of the
Tibetan root text we refer to this edition as text ‘D’.
spyod ’jug rtsa ba (si khron mi rigs edition): byang chub sems dpa’i spyod pa
la ’jug pa, written by Śāntideva, computer generated print by si khron mi
rigs dpe skrun khang, Sichuan People’s Publishing House, Chengdu, P. R.
of China, by Zenkar Rinpoche, 1982, pages 1-134. In the footnotes to the
transliteration of the Tibetan root text we refer to this edition as text ‘S’
spyod ’jug rtsa ba (ye shes sde edition): byang chub sems dpa’i spyod pa la
’jug pa, written by Śāntideva, computer generated print by Dharma
Publishing, Yeshe De, 95 folios. In the footnotes to the transliteration of the
Tibetan commentary we refer to this edition as text ‘Y’.
1 The most recently published bka’ bstan dpe bsdur ma edition has not yet been integrated into this
edition of the Tibetan root text. See spyod ’jug rtsa ba (bsdur ma edition) (PD), krung go’i bod kyi
shes rig zhib ’jug lte gnas kyi bka’ bstan dpe sdur khang gis dpe bsdur zhus, published by
krung go’i bod kyi shes rig dpe skrun khang, bstan ’gyur Vol. 61, pages 951-1048, dBu ma, La.
This edition contains different readings from four Tangyur editions, namely Derge (D) [sde
dge], Peking (P) [pe cin], Narthang (N) [snar thang] and Cone (C) [co ne].
2 si tu chos kyi ’byung gnas (1699-1774).
3 sde dge’i chos rgyal bstan pa tshe ring
2 Remarks About the Transliteration
We were further able to get hold of four Tibetan editions of Khenpo Kunpal’s texts.
Among these four texts, the edition of the Zhechen Monastery, probably printed in the
forties or early fifties of the 20th century in East Tibet, is the oldest:
kun dpal ’grel pa (zhe chen edition): byang chub sems dpa’i spyod pa la ’jug
pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, written
by Khenpo Kunpal, originally printed in Zhechen Monastery, East Tibet,
off-set reprint of the Zhechen woodblock print [zhe chen spar ma], 371
folios, published by Lama Ngödrup for Kyabje Dilgo Khyentse Rinpoche.
In the footnotes to the transliteration of the Tibetan commentary we refer
to this edition as text ‘A’.
We further used a modern reprint of the zhe chen edition, computer generated and
published through Sichuan People’s Publishing House, Chengdu, P. R. of China, by
Zenkar Rinpoche:
kun dpal ’grel pa (si khron mi rigs edition): byang chub sems dpa’i spyod pa
la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa,
written by Khenpo Kunpal, computer generated print by si khron mi rigs
dpe skrun khang, 1982, pages 137-817. In the footnotes to the
transliteration of the Tibetan commentary we refer to this edition as text
‘B’.
This edition must be treated with caution by any user. The editors have added titles in
bold typeface to the sub-sections of the text. If one is not familiar with the original zhe
chen edition, it is difficult to distinguish which titles were written by Khenpo Kunpal
and which were added by the editors.
Tarthang Tulku published in the late nineties of the 20th century a computer generated
reprint of the zhe chen edition:
kun dpal ’grel pa (ye shes sde edition): byang chub sems dpa’i spyod pa la ’jug
pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, written
by Khenpo Kunpal, computer generated print by Dharma Publishing,
Yeshe De, 512 folios. In the footnotes to the transliteration of the Tibetan
commentary we refer to this edition as text ‘C’.
We based our transliteration of the Tibetan text mainly on the zhe chen edition of
Khenpo Kunpal’s commentary and have given variations in spelling and words in the
footnotes, consulting the other two editions, following Wylie’s transliteration system.
The fourth text, printed by Sangye Tendzin, 1963, in Nepal, proved not to be of any
help for the transliteration of the zhe chen edition. This text seems to be a complete
rephrasing of Khenpo Kunpal’s text. A careful comparison has shown that almost
every sentence has been rewritten. Sangye Tendzin himself studied in Zhechen
Monastery as a young man. If he had gotten hold of an entirely different version of
Khenpo Kunpal’s commentary, we can presume that he would have stated so in his
colophon. It is more likely that he himself rewrote the commentary, which accounts for
Remarks About the Transliteration 3
the fact that present day khenpos do not consider this edition as being reliable. Still,
Sangye Tendzin’s edition is helpful to translators since it often gives different readings
and interpretations of the text:
kun dpal ’grel pa (sangs rgyas bstan ’dzin edition): byang chub sems dpa’i
spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i
thig pa, written by Khenpo Kunpal, woodblock print by sangs rgyas bstan
‘dzin, in 1963 (16th rab byung chu mo yos kyi lo), Nepal, 345 folios. In the
footnotes to the transliteration of the Tibetan commentary we refer to this
edition as text ‘T’.
4 Śāntideva’s Bodhisattva-caryāvatāra / chapter five
Śāntideva’s Bodhisattva-caryāvatāra / chapter five 5
Śāntideva’s
Bodhisattva-caryāvatāra
Chapter Five
[19] Just like those who control (themselves) and are heedful of their wounds
When living in the midst of careless and unrestrained (people),
In the same way, when dwelling among bad people
One should always guard the wound of one’s mind.
[43] Whatever I might have (initially) thought, once I have started or undertaken (a task),
I will not think about anything else.
With my mind focused upon it,
I will pursue it for as long as it takes.
[44] If one (acts) in this way, all (projects) will be done well.
Otherwise, neither (the earlier nor the latter) will be accomplished.
(If one acts) in this manner, the secondary affliction (called) ‘lack of introspection’
Will not increase.
[45] If I participate
In various senseless conversations,
(Or observe) all the numerous kinds of marvelous spectacles,
I will overcome (my) attachment toward these (conversations and spectacles).
[62] First of all, with your intellect separate (from the flesh) the layers of your skin
(From the flesh) the layers of your skin.
(Next), with the wisdom scalpel
Separate as well the flesh from the skeleton.
[67] Though you, (mind), have guarded (this body) in this manner,
Nevertheless, when you are taken away by the merciless lord of death
And (your body) is given to the vultures and dogs,
What will you do at that time?
[78] I will never suffer any losses in this life (with respect to this joyful satisfaction)
And in future lives as well I will achieve great happiness.
(But) through the defect (of jealousy) I will be unhappy and miserable
And in future lives I will (experience) great suffering.
[79] When one speaks, one should speak agreeably, with consistency,
With clear meaning and pleasantly;
Having abandoned attachment and aversion,
(One should speak) gently and in moderation.
26 Śāntideva’s Bodhisattva-caryāvatāra / chapter five
[83] Since the transcendental perfection of generosity and the other (perfections)
Become progressingly more important, (one must mainly) practice (the higher ones).
Do not abandon a greater (perfection) for the sake of a lesser.
(However, bodhisattvas) primarily consider (whatever brings) the (greater) welfare for
others.
[85] I will divide (my alms) among those who have fallen into the lower realms,
(Among) those without protection, (among) those who abide in discipline,
And (out of my own portion) I will eat just enough.
Except for the three robes, I may give everything away.
[86] I should not harm this body (of mine, which I use) to practice the sublime dharma
For the sake of insignificant (benefits).
If I practice in this way
(All) sentient beings’ wishes will swiftly be fulfilled.
[89] Nor (is it proper to teach) the profound and vast (dharma) to (those of) lesser
(intellect),
Nor to women who are without (the company of) men.
One should teach the lesser and the higher dharma
With equal respect.
[90] One should not steer those who are a vessel for the vast teachings
Toward the teachings for the lesser ones.
Do not ignore the conduct (of recognizing karma).
Do not mislead (a capable person) with sūtras and mantras.
[93] One should not be alone with someone else’s woman on a mount, upon a bed
A seat or in a house.
Having seen as well as asked (about what is offensive),
(One) should avoid all (conduct) that causes worldly (beings) to lose faith.
[97] (Although the distinctions of) the bodhisattva conduct are limitless,
From (all) that has been taught
One should practice the conduct of training the mind
Until certainty.
[98] Three times during the day and three times during the night
Recite the Tri-skandha-(sūtra).
By relying upon the victors and upon bodhicitta
The ‘remaining downfalls’ will be alleviated through this (sūtra).
[101] One should not do anthing except (practicing for) the benefit of sentient beings
Either directly or indirectly,
And (should say), “For the sole welfare of sentient beings
I dedicate all (roots of virtue) for (the attainment of) enlightenment.”
[104] From (studying and reading) the sūtra section (the bodhisattva) trainings become
apparent.
Therefore, one should recite the sūtra section.
One should first read
The sūtra of Ākāśagarbha.
[109] I should practice these (trainings) with my body, (speech and mind).
For what can be achieved by simply explaining the mere words (of this text)?
Would (the disease of) a sick man be cured
Merely by reciting (the four tantras on) medical examination?
on the
Bodhisattva-caryāvatāra
Chapter Five
[110] lus sems kyi gnas-skabs la yang-yang-brtags-pa shes-bzhin gyi le’u la / gzhung dang
mtshan no /
[111] dang-po bslab-pa bsrung-ba’i ched-du sems-bsrung-ba / sems-bsrung-ba’i ched-tu
dran-shes-brten-tshul / dran-shes dang ldan-pa’i sgo-nas blo-sbyong-gi-spyod-pa la
bslab-tshul / bsgrub-pa phun-sum-tshogs-pa’i yan-lag bzhan bstan-pa dang bzhi las
//
[112] dang-po la / mdor-bstan-pa dang / rgyas-bshad gnyis las /
[113] dang-po ni / de-la-’dir shes-par-bya-ba gal-che-ba dran-pa’i-ngo-bo ni / blang-dor-
gyi-gnas mi brjed-pa dang / shes-bzhin-gyi-ngo-bo ni rang mang-po’i nang ngam
gcig-pur ’dug kyang rung ste rnam-pa-thams-cad-du rang gi sgo-gsum-gyi-spyod-par
yang-yang-brtags te blang-dor la shes-bzhin du ’jug-pa nyid yin-pa /
[114] de-la-yang thog-mar rang gis yang-dag-pa’i-bla-ma la brten te thos-pa’i sgo-nas blang-
dor–gyi-gnas la sbyangs nas mkhas-par-byas te blang-dor rnams legs-par-bya-shes-pa
zhig dgos kyi de mi shes na ci-zhig mi brjed cing blang-dor-bya ste /
[110] (From the three chapters that prevent the decrease of the precious bodhicitta where it
has arisen,) the second, the chapter on introspection—repeatedly examining the state
of body and mind—(has two parts): (1) (the explanation of the actual meaning of) the
text and (2) (listing) the name (of the chapter).
[111] The first has four (sections): (1) guarding one’s mind in order to maintain one’s
training; (2) the way to maintain mindfulness and introspection in order to guard
one’s mind; (3) the way to practice the conduct of mind-training by possessing
mindfulness and introspection; and (4) teaching the other sections of perfect practice.
[112] From these four the first has two (parts): (1) the brief presentation and (2) the extensive
explanation.
[113] In this regard what is most important to know is the essence of mindfulness, which is
not to forget the points of what should be done and what should be avoided, and the
essence of introspection, which is—regardless of whether one stays alone or among
many, that is to say, in each and every situation—to repeatedly examine the conduct of
one’s three gates8 and to engage with introspection in what should be done and what
should be avoided.
[114] Moreover, at first, having relied on a genuine master and having trained in the points
of what should be done and what should be avoided, and thus having made oneself
knowledgable, one should know well how to perfectly practice (the points of) what
should be done and what should be avoided. Without knowing (these), then what is it
that one should not forget and what is it that one must do and must avoid? As (Paltrül
Rinpoche) said:
How embarrassing are those who brag about maintaining (discipline), but
who do not even know what (points) to maintain!
[115] Nowadays, those who brag about holding the precepts of a monk, a fully ordained
monk or of a tantrika are considered admirable by others, but in general there are
many (among them) who do not even know what the (four) defeating offenses, the
(thirteen partially) defeating offenses or the (eighteen) root downfalls are. That kind (of
ignorance) leads absolutely nowhere. Therefore, knowing well the points of what
should be done and what should be avoided, without forgetting them, and examining
(oneself) in the proper manner, one must enter into (the practice of) what should be
done and what should be avoided by means of guarding one’s mind.
I am my own teacher.
Who (other than myself) knows my dormant tendencies?
As thus said, since others do not know the negative thoughts in my mind, how could
they bring me onto the (right) path? When (others) know, to a small degree, just a little
bit, about my negative conduct of body and speech, and if they then say, “Don’t do
this,” I only become angry with them and thus they cannot set me on the (right) path.
Therefore, if I set my body, speech and mind on the right path by myself, then
regardless of whatever negative (actions) I might have committed, I will be able to re-
enter the right path, because I do not become angry.
[117] rang gi slob-dpon rang gis byas te dper-na sems rta-pho lta-bu dang / dran-pa thag-pa
lta-bu dang / shes-bzhin bya-ra-ba’i-mi lta-bu yin-pas sems dran-shes kyis ma bsrung
na bslab-pa bsrung mi nus-pas na lam lhag-pa’i-bslab-pa-rin-po-che-rnam-pa-gsum
yang-dag-par bsrung-bar ’dod-pa yis / sems rnam-g.yeng gi dbang-du-mi-gtong-bar
dran-pa dang shes-bzhin gyis rab-tu-bsgrims nas rang gi sems ’di rtse gcig tu phyin ci
log las bsrung bar la ’bad par bya ste / rang gi sems ’di dran shes kyis nyon mongs pa
las bsrung bar ma byas na bslab pa mi nyams par bsrung bsam yang bsrung-bar
yong-ye-mi-nus-pa’i phyir ro / des-na sems ma bsrung-bar rgyal-po sogs-la skrag nas
re-zhig lus-ngag btson-du-bzung nas bsrung-sdom khur-du-song-ba tsam-gyis mthar-
mi-’khyol-bas sems ’di bsrung-ba gal-che’o //
[118] gnyis-pa la / gnod-pa thams-cad sems las byung-tshul / dge-ba thams-cad sems las
byung-tshul / des-na nges-par sems bsrung dgos-par gdams-pa dang gsum las /
sems-kyi-glang-po yan-btang-bas //
mnar-med gnod-pa-byed-pa ltar //
glang-chen-ma-thul myos-pa yis //
’di na de-’dra’i gnod-mi-byed //
[119] dang-po ni / rang gi sems kyi glang-po-che ’di sngon-song gi bag-chags kyi rjes-su-
dpyod / ma-’ongs-pa’i rnam-rtog-pa’i mdun-bsus / da-lta’i rnam-par-rtog-pa rkyen-
yul-du-btang nas kha-yan byung-rgyal du yan-par-btang-bas las-ngan-pa bsags te /
tshe-phyi-ma la dmyal-ba-mnar-med-pa la-sogs-par btso-bsreg la-sogs-pa’i sdug-
bsngal-gyi-gnod-pa-drag-po-byed-pa ltar
[120] rgya-gar na g.yul-ngor-spyod-pa’i glang-chen ’dul-sbyong-gis-ma-thul-ba chang-gis-
myos-par-byas-pa dgra la rbad-pa yis dgra-bo’i grong-khyer brlags-pa’i gnod-pa-
chen-po-byed na yang mi-yul ’di na dmyal-ba-mnar-med la-sogs-pa de-’dra’i gnod-
pa-chen-po-mi-byed-pas sems-bsrung-ba la ’bad-par-bya’o //
Khenpo Kunpal’s Commentary 41
[117] Functioning as my own teacher is similar to the example of my mind being like a
stallion, mindfulness like the reins, and introspection like a spy. Therefore, if I do not
guard my mind through mindfulness and introspection, I will not be able to maintain
the trainings. Moreover, those who wish to perfectly maintain the three precious
trainings of the extraordinary path, without letting their minds stray under the power
of distraction—exercising perfect control through mindfulness and introspection—
should endeavor to guard their minds one-pointedly against mistakes. Consequently,
if I do not guard my mind against afflictions through mindfulness and introspection, I
will be entirely unable to maintain the trainings, even though I believe I am
maintaining them without deterioration. Thus, without guarding my mind, if—as
when fearing a king and so forth—I merely place my body and speech in prison for a
while, then the precepts to be maintained, having becoming a mere burden, will not
carry me through to the end. Therefore, guarding the mind is of great importance.
[118] The second (part), (the extensive explanation), has three (sections): (1) the way in
which all harm arises from mind; (2) the way in which all virtue arises from mind; and
(3) the instruction on the definite necessity of therefore guarding one’s mind.
[119] From these three, the first: The elephant of my mind follows habitual patterns of the
past and invites future thoughts, while its present thoughts stray onto circumstances
and objects. Letting it thus run wild—free and uncontrolled—it accumulates negative
karma and will cause the intense misery of the suffering of being fried and burned
and so on in the next life, in the hell realms, the avici and others.
[120] Even though in India the great harm of destroying enemy towns was caused when
elephants, untamed by training and crazed by beer, were unleashed upon the enemy,
they still do not cause, in this human world, misery equal to that of the hell realms,
the avici and others. Therefore, I will endeavor to guard my mind.
42 Khenpo Kunpal’s Commentary
[123] rang gi sems ’di gcig-pu dran-pas-bzung ste dam-por-btags-pa yis gnod-byed gdug-
pa-can de-dag thams-cad btags-par-byas-pa dang ’dra-bar ’gyur-bas rang la gnod-
par-mi-’gyur te /
Khenpo Kunpal’s Commentary 43
[121] Furthermore, if this elephant of my mind crazed by desire is firmly bound in all
aspects of body, speech and mind with the rope of mindfulness, not forgetting the
points of what should be done and what should be avoided, to the ‘stake of proper
thinking’—not letting it follow past (habitual patterns), not letting it invite future
(thoughts) and not letting this present mind stray onto circumstances and objects—all
fears of this and future lives will cease to exist, and all virtues beneficial for myself
and others will come—like being given—to my hand, and will be accomplished
without hardship.
[122] If one asks what the fears of this and future lives are, then the fears of this life are
tigers, lions, elephants, bears, snakes and all enemies such as bandits and thieves; the
fears of future lives are the guardians of the hells, the fearsome henchmen of the lord
of death and the like; and the fears of both (this and future lives) are agents of harm
such as evil spirits [byad ma], ‘spirits that cause sickness’ [gdon], ‘spell-bound spirits’
[rbad ’dre] and ‘spell-bound spirits that have been set in motion’ [rbod gtong], (all of)
which can be set upon me by an opposing party’s power, as well as demons [srin po]
that take my life-force and steal my radiance.
[123] By firmly binding this mind of mine alone—by maintaining mindfulness—all these
poisonous agents of harm will be likewise bound. Consequently they cannot harm
me.
44 Khenpo Kunpal’s Commentary
[124] ’chad-’gyur ltar lam-du-’gro-ba la-sogs-pa’i tshe dran-shes dang ldan-pa’i sgo-nas
mdun dang rgyab sogs su brtags te song na stag sogs dang ’phrad-par mi ’gyur-ba
dang / dran-shes dang ldan-pa rnams la ’go-ba’i-lha la-sogs-pa dkar-phyogs-skyong-
ba rnams kyis bsrungs shing bskyabs-par-’gyur-bas stag sogs dang mi thug-pa dang /
gal-te thug kyang o-rgyan-chen-por gsol-ba-btab-pas gnod-par ma nus-pa la-sogs-pa
bzhin no //
[125] rang gi sems ’di gcig-pu byams snying-rje byang-chub-kyi-sems sam ting-nge-’dzin
gyis brtul-ba na tshe-’di-phyi’i-’jigs-pa de-dag thams-cad thul-pa dang ’dra-bar ’gyur
zhing gnod-pa mi byed de / rim-par rgyal-sras-thogs-med kyi mdun-du lug dang
spyang-khu phan-tshun brtse-bas rtsed-mo-byed-pa dang rgya-gar-gyi-grub-chen-
seng-ha la-sogs-pas seng-ge la dug-sbrul gyis glo gong sogs byas te bzhon-pa la-sogs-
pa bzhin no //
zhes dang /
[127] dran-pa-nyer-bzhag las /
ces la-sogs-pa’o //
Khenpo Kunpal’s Commentary 45
[124] As will be explained, when walking on a road and (in similar situations), I will not
encounter tigers and (other dangers), if I proceed while examining with mindfulness
and introspection what lies ahead and behind. Those endowed with mindfulness and
introspection are guarded and protected by virtuous protective deities such as their
‘personal protective deity’, and will therefore not encounter tigers and the like. But
similarly, even should they encounter (such dangers), by supplicating the ‘Great One
from Oḍḍiyāṇa’, they cannot be harmed.
[125] If this mind of mine alone has been subdued through loving-kindness, compassion,
bodhicitta or samadhi, all these fears of this and future lives will similarly be subdued
and will not harm me, just as, in the presence of Gyalse Thogme, sheep and jackals
repeatedly played with love for each other, or as the Indian Mahāsiddha Siṃha rode
on a lion using poisonous snakes as breast-plate and girth.9
[126] Establishing (the statement from stanza 5) through scriptural authority that backs it
up: ‘The propounder of the genuine’—meaning the sole truth—the Buddha himself,
has taught: “In this way all these fears of this and future lives as well as the boundless
miseries of body and mind originate from one’s mind having fallen under the power
of distraction and delusion; that is to say, from having committed negativity and non-
virtue.” From the Ratna-megha-(sūtra):
9 A ‘girth’ is the belt normally used to fasten a saddle [sga / rta sga] to a horse.
46 Khenpo Kunpal’s Commentary
[128] Establishing (the statement from stanza 5) through reasoning: Who, which creator,
intentionally made the weapons of hell beings—the lethal swords, the saws, the
forest of blades, the crushing-pestle and the like—to kill and otherwise (harm) whom?
There is no creator (other) than (one’s mind). Who created the ground with its nature
of burning iron, (to burn) whom? There is no creator (other) than (one’s mind). From
where did these groups of women manifest, to whom I was previously attached and
with whom I had perverted sexual relations, (these women) who appear to call for me
from the upper or the lower parts of the Shalmari tree? They manifest from nowhere
other than (one’s mind).
[129] Therefore, the Muni, Buddha Bhagavān, said in a sūtra that all such fearsome agents
of harm manifest through the habitual power of one’s own negative and non-
virtuous mind.
[132] gnyis-pa ni / sbyin-pa yang nang sems kyi steng na yod de gal-te rdzas-kyi-dngos-po
chen-po byin nas ’gro-ba ma-lus-pa’i dbul-ba mtha’-dag bor-pas te bsal nas sprang-po
gcig-tsam-yang-med-par byas-pa nyid sbyin-pa’i-pha-rol-tu-phyin-pa yin na deng-
sang ngam da-rung ’gro-ba bkren-pa’am sprang-po mang-po ’di bzhin-du yod-par
gyur na sngon-gyi-skyob-pa sangs-rgyas-bcom-ldan-’das rnams ji-ltar-na sbyin-pa’i-
pha-rol-tu-phyin te ma phyin-par ’gyur na / de ni ma yin no //
[133] ’o-na ci-zhe-na rang la lus longs-spyod ci-yod kyi dngos-po’am bdog-pa thams-cad
tshe-’di’i-lan dang phyi-mar rnam-smin-gyi-’bras-bu la re-ba-med-par ’bras-bu bcas te
sbyin-yul kyang skye-bo mtho-dman phyug-dbul kun la ser-sna dang chags-sems
kyis gtong-mi-thub-pa-med-pas gtong-sems sam gtong-sems-goms-pa-nyid kyis
sbyin-pa’i-pha-rol-tu-phyin-pa yin-par gsungs te //
Khenpo Kunpal’s Commentary 49
[131] Hence, within the three worlds—the realm of desire, the realm of form and the realm
of formlessness, or (also explained as the world) below the earth, on the earth and
above the earth—there is nothing to fear except (whatever) manifests from the power
of a deluded mind. Therefore, if one guards the mind well, without letting it slip
under the power of distraction and delusion, each and every harm of this and future
lives will cease.
[132] Second: Generosity as well abides within the mind. If the perfection of generosity
(meant) to alleviate or to dispel all the poverty of all beings by donating a vast
(amount) of material goods and thus to create (a situation) in which not even a single
beggar remained, then, since today, meaning at present, as many poor people or
beggars still exist (as before), how did the previous protectors, the buddha
bhagavāns, perfect generosity? (If that were the definition of generosity), they could
not have perfected it. However, that is not the case.
[133] Were one to ask, ”What then (is generosity)?” (the answer is): “The perfection of
generosity is said to be (giving) to the object of generosity—(that is) to all beings,
high and low, rich and poor—with a generous mindset or with the habit of a
generous mindset—not being impeded from giving by stinginess or mental
attachment—all (one’s) goods or possessions, one’s body and riches, whatever one
may own, including the results (of such giving), with no expectation of a reward in
this life or of a resultant karmic ripening in future lives.”
50 Khenpo Kunpal’s Commentary
[134] The Akṣayamati(-sūtra states): “If one asks, ‘What is the perfection of generosity?’ then it
is the mindset of giving all one’s possessions, including the results (of such giving), to
others.” ‘Transcendental’ means to act while embracing (one’s action with the
wisdom) that does not conceptualize the three factors. This also applies to the latter
(perfections).”10
[135] Hence, or therefore, as far as generosity is concerned: Generosity is—without
depending on the size of the (material) object to be given—the generous mindset, free
from mental attachment that prevents one’s mind from giving away any outer or inner
object. Therefore, (generosity) arises from mind.
[136] Discipline also arises from mind. This can be demonstrated with regard to killing.
Since sentient beings such as fish and the like cannot be transferred to a place where
they will not be killed at all and since it is impossible to move them to a place where
others will not kill them, (discipline) does not depend on whether or not others are
killing (sentient beings). That is to say, attaining a mindset of abandoning (non-
virtuous actions) by thinking, “I will not kill even at the cost of my own life,” is
explained as the transcendental perfection of discipline.
[137] From the (same Akṣayamati-)sūtra: “If one asks what the transcendental perfection of
discipline is, then it is the mindset of refraining from harming others.”
[138] Similarly, even if one eliminates women and the like from a country, this will not
subsequently11 help to maintain discipline. If one possesses a mindset of abandoning,
refraining in one’s mind from desire for women and the like, then that is discipline.
Simply not committing negative deeds, without such (a mindset), is not discipline.
Therefore, discipline also arises from mind.
10 An alternative translation would be: The latter (perfections) must be treated in a similar way.
11 bzod means rjes su / rjes la
52 Khenpo Kunpal’s Commentary
[139] bzod-pa yang sems las byung-ba yin te sems-can mi-bsrun-pa’am ma-rungs-pa’i-
gnod-byed ni nam-mkha’ bzhin te gang-du song yang nam-mkha’ med-pa’i gnas shig
med-pa bzhin-du gang-du song yang gnod-par-byed-pa’i-sems-can med-pa’i gnas
shig med-pas na gnod-byed de-dag med-par ram gzhom-gyis yong-ye-mi-lang zhes
khro-ba’i-yul med-pa zig byed mi nus-pas na gnod-byed-kyi-dgra yod kyang rang gi
khro-ba’i-sems ’di-nyid gcig-pu bzod-pa bsgom-pas bcom-pa’am spong thub na
phyi-rol-gyi-dgra-bo de-dag thams-cad chom-pa’am thub-pa dang ’dra-bar ’gyur te /
[140] dper-na tsher ma la sogs pa’i gnod-pa-bsrung-ba’i don-du sa yi steng ’di mtha’-dag
kos zhes ko-ba ’jam-pos g.yog-tu ’dod kyang de-snyed kyi ko-bas ga-la-lang ste mi
lang la / rang gi lham-mthil tsam-gyi ko-bas ni rang-rang gi rkang-pa g.yogs na sa-
steng thams-cad ko-bas-g.yogs-pa dang ’dra-ba’i don-grub-pa
[139] Patience as well arises from the mind. Those hostile beings or unruly agents of harm
are (as pervasive) as space. Just as wherever one goes there is no place apart from
space, in the same way wherever one goes no place is without beings who cause harm.
Therefore, (the phrase), ‘It is impossible to eliminate or overcome these agents of
harm’, means that objects of anger cannot be annihilated. Consequently, though I
might have enemies who harm me, if I can defeat or overcome them by cultivating
patience in regard to this, my angry mind alone, it will be like defeating or
vanquishing all these external enemies.
[140] For example, though I might wish to cover the entire surface of the earth with leather,
that is to say with soft leather, for protection against the harm of thorns and the like,
where could enough leather be found? It could not. Covering my feet with leather
just on the soles of my shoes, serves a similar purpose as covering the entire earth
with leather.
[141] Likewise, while it is impossible for me, meaning I am unable, to eliminate or hold at
bay all external objects that cause me harm; nevertheless I should, meaning I must,
internally restrain this aggressive mind of mine alone. Why should I restrain
anything else, any external agent of harm? I need not.
54 Khenpo Kunpal’s Commentary
[142] brtson-’grus kyang nang sems kyi steng na yod de byams-pa’am snying-rje’i sems
gsal-ba ste mog-mog-po lta-bu ma yin-par mas bu gcig-pu la brtse-ba lta-bu gcig
bskyed na de’i ’bras-bu gang-zhig gzugs-khams su tshangs-pa’i-’jig-rten la-sogs-pa
ru skyes nas bde-ba khyad-par-can thob-par yin te
[143] dper-na mya-ngan-las-’das-pa’i-mdor / bu-chung ’chi-bar ma la brtse-ba chen-po
skyes-pa dang / bud-med ma-bu-gnyis chus-khyer-ba la phan-tshun byams-pa’i sems
gsal-po gcig bskyed-pa tsam-gyis kyang shi-’phos-pa na de’i ’bras-bu tshangs-pa’i-’jig-
rten tu skyes-par gsungs-pa ltar lus ngag dang bcas-pa’i ’bad-rtsol chen-pos dge-ba
gang-dang-gang sgrub na de’i ’bras bu yang rgyu lus ngag gi spyod-pa zhan-pas
’bras-bu tshangs-pa la-sogs-pa ’thob-pa de-lta-bu min te sems gtso-che-ba’i phyir ro
// ’dir yang spro-sems la gsungs so // ’grel-tshul gzhan mang ngo //
[144] bsam-gtan yang spyir sems kyi bsgom-pa yin kyang bsam-gtan de rang-rgyud la skye-
ba’i grogs sam thabs ngag-gi-bzlas-brjod dang ni lus kyi kha-zas med / rgyab-gos-
med la-sogs-pa’i dka’-thub rgya-chen-po kun la yun-ring-po’i-dus-su goms shing
spyad-par-byas kyang // sems ni ’dod-pa’i-yul sogs gzhan la g.yengs-pas shing-kha
shog-lce lta-bu la-sogs-pas bzlas-brjod dang dka’-thub la-sogs-pa gang byas-pa ni
sangs-rgyas-bcom-ldan-’das chos thams-cad kyi de-kho-na-nyid mngon-sum-du rig-
pa’am mkhyen-pas ’dod-pa’i-don-grub-pa med-par gsungs te /
Khenpo Kunpal’s Commentary 55
[142] Diligence likewise lies inside, within the mind. Having generated a clear—that is to
say not dull—mind of loving-kindness and compassion, similar to the love of a
mother for her only child, the result of this is attaining exceptional bliss after being
reborn in the realm of form, in Brahma’s world, or the like.
[143] For example, the Pari-nirvāṇa-sūtra recounts that although an infant at the point of
death (generated merely a lucid state of) great affection for his mother, and that two
women—a mother and daughter—generated merely a lucid state of mind of mutual
loving-kindness when being carried away by a river; (nevertheless) as the fruition of
this (lucid affection), they were reborn in the world of Brahma when they died.
However, if one has performed any kind of virtue with great effort in body and
speech, the result of (this action)—its cause being inferior conduct of body and
speech—is therefore unlike the attainment of Brahma’s world, or the like, the fruition
(of a lucid state of mind), since mind is the most important (factor).
[144] In general, concentration as well is a practice of the mind. The Buddha-Bhagavān, ‘he
who directly knows or perceives the reality of all dharmas’, has taught that all
supports or methods for developing concentration in one’s mind, verbal recitations
and extensive physical austerities such as abstaining from food, clothing and so forth,
although adopted and practiced for a long time, are meaningless—not
accomplishing the desired goal—if any of these recitations, austerities and so on were
done with a mind distracted elsewhere, (meaning distracted) to objects of sense
pleasures and so on, (a mind) like a (fluttering) scrap of paper caught in a tree.12
[146] shes-rab kyang gang-zag gang gis shes-bya’i-chos-kyi-don nam gtso-bo mchog-tu-
gyur-pa sems-kyi-rang-bzhin stong-zhing-bdag-med-pa’i-’od-gsal-ba ’gro-ba kun la
yod kyang kun gyis shes shing rtogs-pa min-pas gsang-ba ste phyi-rol-gyi-chos
thams-cad sems-kyi-me-long lta-bu la gzugs-brnyan bzhin-du shar shing sems kyis
byas-pas rang gi sems las ma ’das-pas sems kyi rol-ba tsam yin-pa’i phyir gtso-bo
sems ’di gtan-la-’bebs dgos la de’ang gtan-tshigs kyis sam byung-gnas-’gro-gsum
dbyibs dang kha-dog sogs brtags-pas rang gi sems skye-’gag-gnas-gsum sogs spros-pa
dang bral-ba’i sems-kyi-gsang stong zhing bdag-med-pa ’di ma shes na /myang-’das-
kyi-bde-ba thob-par ’dod-pa dang ’khor-ba’i-sdug-bsngal thams-cad rtsad-nas
gzhom par ’dod kyang / de-dag don-med cing gyi-nar te snying-po-med-pa nyid du
’khyams-par ’gyur-ba yin no //
[147] de la nyan-rang gis kyang sems-kyi-gsang gang-zag-gi-bdag-med tsam rtogs kyang
chos-kyi-bdag-med ma rtogs-pas de-dag la’ang de-nyid gsang-ba yin no //
[148] de-bas-na sdong-po bkod-par / byang-chub-sems-dpa’i-spyod-pa thams-cad ni rang
gi sems la brten to // zhes sogs gsungs so //
Khenpo Kunpal’s Commentary 57
[145] From the ting nge ’dzin sdud pa’i mdo: “Monks! With a mind straying toward sense-
pleasures, austerities, recitations of scriptures and so forth will bear no fruit.” And
from the Mother:13 “Since I will not accomplish my personal goal with a distracted
mind, why need mention (that I will not accomplish) the benefit for others. Therefore, I
will not allow my mind the slightest opportunity for distraction.”
[146] Wisdom-knowledge also (arises from the mind). Even though all people, whoever
they may be, are endowed with the meaning or the supreme point of the dharma of
the knowable, the nature of mind, the luminosity which is empty and without any
identity, they do not comprehend or realize it. Therefore it is secret. That is to say: All
external phenomena arise like reflections within the mirror of mind, and are created by
mind. Not going beyond one’s own mind, they are consequently a mere display of
mind. Thus must one thoroughly establish mind as the most important (factor). By
examining (mind) through logical reasoning or through (analytical meditation on) its
arising, abiding and ceasing, its shape, its color and so forth, (one realizes) the secret of
mind: empty and without identity, one’s mind free from all complexity of arising,
ceasing and abiding. (Whoever) does not realize (the secret of mind), despite wishing
to attain the bliss of nirvāṇa and (despite) wishing to utterly defeat all suffering of
saṃsāra, will (continue to) wander (in saṃsāra) without any purpose or aim, in other
words, pointlessly.
[147] In this regard, although śrāvakas and pratyekabuddhas have realized, with repsect to
the secret of mind, merely the absence of a personal identity, they have not realized the
absence of the identity of phenomena. Thus, even for them (the entirety of the secret of
mind) remains hidden.
[148] Due to (all the above), the Gaṇḍha-vyūha states: “All conduct of a bodhisattva depends
on his own mind.”
13 Prajñāpāramitā literature
58 Khenpo Kunpal’s Commentary
[149] gsum-pa ni / tshe-’di-phyi’i-sdug-bsngal gyi ’jigs-pa dang dge-ba thams-cad sems las
byung-ba de-ltas bdag gi sems ’di ni blang-dor-gyi-gnas mi brjed-pa’i dran-pas legs-
par-bzung zhing lus sems la yang-yang brtags-pa’i shes-bzhin gyis legs-par-bsrung-
bar bya dgos te / bslab-bya thams-cad de’i nang du ’dus-pas rang gi sems ’di bsrung-
ba’i thabs su ngo-tsha khrel-yod kyi rten du gyur-pa’i gos-dkar-lcang-lo dang rab-
byung-ngur-smrig gi brtul-zhugs ma-gtogs-pa de las gzhan ngo-tsha khrel-yod kyis
sems bsrung-ba’i rten du mi ’gyur-bar gos dkar-po gyon-pa dang skra spyi-bor bcing-
ba dang / gos ngur-smrig bgo-ba la-sogs-pa ngal-ba ’bras-bu-med-pa’i brtul-zhugs
’dra-mi-’dra mang-pos ci-zhig-bya ste dgos-pa ci-yang-med do //
[149] Third: The fears of the suffering of this and future lives, as well as all virtues, arise
from the mind. Therefore, I will excellently control with mindfulness that does not
forget the points of what should be done and what should be avoided, and I will
guard well through introspection this mind of mine by repeatedly examining my
body and mind. Except for the discipline of (the tantrikas—who wear) white cotton
and long hair—and (the discipline) of the ordained—(who wear) saffron (robes)—
serving as a support for shame and embarrassment as a method of guarding one’s
mind, what is the use of a multitude of different kinds of disciplines, the fruitless
trouble of wearing white cotton and binding one’s hair on top of one’s head, or of
putting on saffron garments and the like, unless they serve as a support for guarding
the mind through shame and embarrassment? There is no use at all.
Just like those who control (themselves) and are heedful of their wounds
When living in the midst of careless and unrestrained (people),
In the same way, when dwelling among bad people
One should always guard the wound of one’s mind.
[150] Just like those who diligently control themselves and are heedful in order to protect
their own physical wounds, fearing that they might worsen when living in the midst
of many (people) who are careless—lacking mindfulness and introspection because
their minds are distracted outwardly—and rude, unrestrained or lax about controlling
their minds through precepts; in the same way, although one wishes to protect one’s
(bodhisattva) trainings, when dwelling among base people—aggressive people, in
places that provoke anger, and with women, in places or locations that provoke
desire—one should be heedful about always guarding the wound of one’s mind, as it
can generate great suffering if (one’s bodhisattva trainings) deteriorate.
60 Khenpo Kunpal’s Commentary
[151] dper-na lus kyi rma rkyen dang ’phrad na nyams te zag-par-’gyur-ba ltar rang gi sems
’di yang ’dod-pa-dang-mi-’dod-pa’i-yul du zag nas chags-sdang skye-bar-’gyur-bas na
dus-dang-rnam-pa-thams-cad-du chags-sdang skye-ba’i khrod du ’dug mi rung ngo
//
[152] de’i sgrub-byed rang gi lus kyi rma nyams-pa yi sdug-bsngal chung-ngu yis tshe ’di
tsam la gnod-pas skrag-pa’ang rma bsrung-ba yi ched-du bag-yod-par-byed na / tshe
phyi-ma dmyal-bar bsdus-’joms kyi ris bar-du lus ’joms-pa la-sogs-pa’i sdug-bsngal
chen-pos skrag-pa dag gis da-lta rang gi sems kyi rma lta-bu ’di phyi-rol-du zag-tu-
mi-’jug-par dran-shes kyis cis-mi-bsrung ste bsrung dgos so //
[153] dus dang rnam-pa thams-cad du dran-shes dang ldan-pa’i sgo-nas rang gi sems
bsrung-ba’i spyod-pa ’di-’dras rgyun-du gnas-par-byed na zhe-sdang skye-ba’i yul
skye-bo gdug-pa-can ngan-pa’i khrod na gnas sam ’dod-chags skye-ba’i yul bud-
med mdzes-ma’i khrod na gnas kyang rung ste rang gi bslab-pa’i-gnas-sdom-pa de
bsrung-ba la brtson-pa’i dam-bca’ brtan-pa rkyen gyis nyams-par-mi-’gyur-ba’i dgos-
pa’am phan-yon de-lta-bu yod do //
Khenpo Kunpal’s Commentary 61
[151] For example, just as a physical wound will worsen and start ‘leaking’ when it comes
into contact with (external) conditions, one’s mind, when ‘leaking onto’ desired or
detested objects, will similarly give rise to attachment and aversion. Therefore, at all
times and in all circumstances, it is not proper (for a beginner) to remain in places that
provoke attachment and aversion.
[152] To establish the logical reasoning for this:14 If the minor hurt of a deteriorating
wound in my body, harmful only to this life, makes me fearful and heedful about
protecting the injury, why does the fear of the great suffering of being crushed by the
mountains of ‘the rounding-up and crushing’ hell in the next life not (make me) now
guard the wound of my mind with mindfulness and introspection, not letting it ‘leak’
outward? I must guard it.
[153] If I constantly live by such conduct, guarding my mind through mindfulness and
introspection at all times and in all circumstances, regardless of whether I dwell
amidst base and wicked people, who are objects that provoke anger, or reside among
beautiful women, objects provoking desire, (it serves) the purpose and has the benefit
that my precepts, the key-points of the (bodhisattva) trainings, will not decline due to
my stable commitment to diligence in guarding them.
[154] bdag gi rnyed-pa yon-’bul-ba la-sogs-pa dang bkur-sti phyag-’tshal gang na stobs-pa
la-sogs-pa dang lus srog gi rten dang ’tsho-ba zas gos la-sogs-pa med cing mdor-na
shi-bar-gyur kyang bla zhing dge-ba gzhan lus ngag gi dge-ba gang-yang nyams-par-
gyur kyang bla yi bslab-pa bsrung-ba’i ched-du dus-rtag-tu dran-shes kyi sgo-nas
rang gi sems bsrung-ba’i brtul-zhugs ’di ni dus-nam-du-yang nyams-par-mi-bya ste
bya-mi-rung ngo //
[156] dang-po ni / gang-du ji-skad bshad-pa’i rgyu-mtshan de’i-phyir-na rang gi sems ’di
bsrung-bar ’dod-pa bdag gi rjes-’jug rnams la ni blang-dor-gyi-gnas-mi-brjed-pa’i-
dran-pa dang ni sgo-gsum-gyi-spyod-pa la legs-par brtags nas ’jug-pa’i shes-bzhin
dag sgo thams-cad nas ’bad-pas srog-la-bab-kyang bsrungs shig ces zhi-ba-lha bdag
ni de-ltar ngag gis gsol-ba-’debs shing lag thal-mo-sbyor-ba yin no zhes rang-re la
dad-pas ma yin gyi shin-tu gal-che-bas na de-skad gsung-ba yin no //
Khenpo Kunpal’s Commentary 63
The way to maintain mindfulness and introspection in order to guard one’s mind
[155] Second, the way to maintain mindfulness and introspection in order to guard one’s
mind has two (points): (1) the short presentation and (2) the extensive explanation.
[156] First: Due to the reasons explained above, I, Śāntideva, with palms joined, beseech
my followers, those who wish to guard their minds, thus: “Even at the cost of your
lives, by exerting (yourselves) with all (three) gates,15 maintain the mindfulness of
not forgetting the points of what should done and what should be avoided, and the
introspection of engaging in the actions of the three gates (only) after careful
examination.” (Śāntideva) speaks like this not out of devotion to us, but because of the
extreme importance (of protecting the mind of bodhicitta).
[157] gnyis-pa la / shes-bzhin med-pa’i nyes-dmigs / dran-pa bsten-thabs dngos gnyis las /
[158] dang-po ni / dper-na rlung mkhris bad-kan la-sogs-pa’i nad kyis btab cing dkrugs-
pa’i mi dag lang-tsho dar-la-bab cing rnam-rig bkra-bar-gyur kyang ni ’gro ’dug
smra-brjod la-sogs-pa’i las rnams kun la mthu-med cing mi-nus-pa de-bzhin-du blo
gsal zhing rig-pa rno-ba’i gang-zag yin kyang dran-shes med-pas sems rnam-par-
g.yengs shing blang-dor la rmongs-pas rang gi sems dkrugs-par-gyur-pa des spong-
klog la-sogs-pa dge-ba’i-las rnams gang bsgrub-pa kun la ci-ltar ’dod-pa bzhin-du
byed-pa’i mthu dang nus-pa med-par gyur-pa nyid do //
[157] The second has two points: (1) the disadvantage of lacking introspection and (2) the
actual method of relying on mindfulness.
[158] First: For example, people who are stricken and troubled by sickness such as wind,
bile and phlegm,16 though in the prime of youth and with brilliant intellects, lack
strength and have no power in any of their activities such as walking, sitting,
speaking and the like. Likewise, those whose minds are agitated by confusion about
what should be done and what should be avoided, whose minds are utterly distracted
due to the lack of mindfulness and introspection—though they might be people with
brilliant intellects and sharp minds—lack strength and have no power in regard to
any virtuous deed they might try to accomplish, such as renunciation, study and so
forth.
16 According to Tibetan medicine, imbalances among the three ‘humors’ of wind, bile and
phlegm are the cause of all diseases.
66 Khenpo Kunpal’s Commentary
[159] shes-bzhin med na shes-rab chud-za-bar ’gyur te ’di-ltar shes-bzhin med-pas rnam-
par-g.yeng-ba’i sems dang ldan-pa’i skyes-bu gang la bla-ma las thos-pa’i-shes-rab
dang de’i don la tshul-bzhin yang-yang brtags shing dpyad-pa’i bsam-pa’i-shes-rab
dang de-nyid kyi don la rtse-gcig-tu sgom-pa-las-byung-ba’i-shes-rab yang dper-na
glo-rdol-ba’i bum-pa’i nang-du chu-blugs kyang rim-gyis zags nas med-par-’gyur-ba
de-bzhin-du gang-zag de’i dran-pa tsam la ni thos-bsam-bsgom-gyi-shes-rab-gsum-
po de yun-ring-du mi gnas-par brjed-par ’gyur te shes-bzhin med na dran-pa kho-nas
de-dag bsrung mi thub-pas so //
[161] gang-zag gang la shes-bzhin med-pa’i skyon gyis nyon-mongs-pa ’dod-chags dang
zhe-sdang gnyis chom-po lta-bu dang / nga-rgyal dang phrag-dog sogs rkun-ma lta-
bu dag bsrung-ma lta-bu’i blang-dor-gyi-gnas-mi-brjed-pa’i-dran-pa nyams-pa’i rjes-
su’-brang-bas te rjes-su-zhugs nas / sngar rang gi bsod-nams dge-ba’i-dngos-po dag
ni nyer te nye-bar-bsags-pa kun kyang dper-na rgyu-rdzas-kyi-dngos-po rnams
rkun-ma dang chom-pos ’phrog ste srog-gcod-pa ji-lta-ba de-bzhin-du dge-ba’i-nor-
’phrog cing bde-’gro’i-srog-bcad de ngan-’gror-’gro zhing skye’o //
Khenpo Kunpal’s Commentary 67
[159] Lacking introspection, one’s wisdom-knowledge will dissipate: For example, just like
water poured into a cracked vase will disappear since it gradually leaks out, even
wisdom-knowledge (from) study with a master and wisdom-knowledge (from)
contemplation—which is to repeatedly examine the meaning (of what has been
studied) in the proper manner and to analyze it—and the wisdom-knowledge that
arises from one-pointed meditation on this very meaning; this three-fold wisdom-
knowledge of study, contemplation and meditation will be forgotten and not retained
for long in the memory of those persons whose minds are distracted due to the lack
of introspection. Thus, lacking introspection, one will not be able to guard these
(qualities) through mindfulness alone.
[160] Similarly, one’s discipline will also waste away: Even many people who are endowed
with learning, who genuinely know whatever points they must train in, (the points of)
what should be done and what should be avoided; who have the faith of conviction in
cause and effect; and (who have) dedication to diligence—being enthusiastic about
what should be done and what should be avoided—will occasionally violate their
discipline and come by the stain or defilement of a downfall because the defect of
lacking introspection remains in their minds.
[161] For everybody, the bandit-like afflictions—desire and aggression—and the sneak-
thief-like (afflictions)—arrogance, jealousy and so on—(resulting) from the defect of
the lack of introspection, follow in the footsteps of, that is to say ‘follow after’, a
decline in the mindfulness of not forgetting the protective-points of what should be
done and what should be avoided; therefore, it is as though even all the merit, the
stockpile of virtue I previously accumulated around me were to be stolen, and I was
thereafter killed; for example like a thief or a bandit stealing my stockpiles of material
wealth, (the lack of introspection) steals the wealth of my virtue and cuts my life-force
of the higher states, so that I go to the lower realms.
68 Khenpo Kunpal’s Commentary
[162] chags-sdang la-sogs-pa’i nyon-mongs-pa chom-rkun lta-bu’i tshogs ’di yis ni dper-na
chom-rkun gyis ‘gron-po lta-bu la-sogs-pa la dang-po thub bam mi thub-pa brtags nas
glags lta zhing thub na dus nyin-mtshan nam-dga’i-skabs tshol-bar-byed-pa ltar yang-
dang-yang-du rang-rgyud la glags lta zhing gnod-pa’i skabs tshol-bar-byed-pa ste
chom-rkun dang ’dra-bar bstan te nam chags-sdang sogs nyon-mongs-pas rang-rgyud
la glags rnyed-par-gyur nas rgyu dge-ba’i-nor bsags-pa rnams ’phrog-pa-byed cing
’bras-bu bde-’gro’i-srog nyid kyang ’joms-par-byed de bde-’gro’i go-’phang mi ’thob-
bas so //
[162] These afflictions of desire, aggression and so forth, this assembly of bandits and
thieves, search and look in my mind again and again for a chance or an opportunity
to harm; for example like robbers and thieves who first check to see whether or not
they can take someone on, a traveller for instance. Whenever they see a chance and
(know) that they can handle (the traveller), they search for a favorable time, be it
during the day or during the night. Similarly, showing themselves to be like robbers
and thieves, whenever afflictions such as attachment and aversion see an opening,
they steal the cause, the accumulation of my wealth of virtue, and they destroy the
result, the life-force of the happy states; thus I do not attain the level of the higher
realms.
[163] Second: “Therefore, (for this) reason, I will never let the mindfulness of not forgetting
the points of what should be done and what should be avoided slip outward or away,
meaning somewhere else; but in order to guard (my mind) against the bandits and
thieves of afflictions, I will place (mindfulness) at the doorway to the mansion of my
mind, the door through which mind strays onto erroneous objects.”18 Thus, I,
maintaining mindfulness for this purpose, must guard my mind, never letting it
become distracted by the objects of the six accumulations of consciousness.
18 The term ‘erroneous objects’ [phyin ci log gi yul] refers to any object that gives rise to
afflictions [nyon mongs skye ba’i yul].
70 Khenpo Kunpal’s Commentary
[164] gal-te dran-pa-brten-pa brjed nas sems yul-thog-tu g.yeng song na’ang de-ma-thag-tu
bdag gis dran-pa-brten-pa brjed ’dug-pas sems nyon-mongs-pa’i dbang-du-song nas
ngan-’gro’i gnod-pa’am sdug-bsngal dag myong-bar-’gyur-ba’i nyes-dmigs rnams
dran-par-byas te slar-yang dran-pa de nye-bar-bzhag ste bsten dgos so //
[166] gzhan-yang sangs-rgyas dang byang-chub-sems dpa’ dag dus-kun-tu shes-bya gang
la yang thogs-pa-med-pa’i-ye-shes-kyi-gzigs-par-ldan-pa mi mkhyen-pa dang mi
gzigs-pa cung-zad-tsam-yang-med-pa de-dag thams-cad kyi spyan-snga-na / dus-
rtag-tu rgyun-mi-’chad-par bdag ni ’dug-pa’am gnas so zhes bsam-par-bya ste
Khenpo Kunpal’s Commentary 71
[164] But should my mind, after forgetting to maintain mindfulness, become distracted
toward objects, then I will immediately recall the disadvantages of experiencing the
suffering or the pain of the lower realms—(resulting from my) mind having fallen
under the power of afflictions because of forgetting to maintain mindfulness—and
once again firmly establish mindfulness; in other words, I must rely on it.
[165] The cause that gives birth to or the method that enables a beginner who cannot
maintain mindfulness to (learn to) maintain mindfulness, is association with or
reliance upon a qualified master who is endowed with mindfulness and introspection,
from which mindfulness is born. Therefore, in the tradition of every vehicle it is stated
that one must rely upon a master, without separating (from him). (To generate
mindfulness) a student must also be taught and instructed, in the proper manner, by a
master or a preceptor about the points of what should be done and what should be
avoided. And, if I, while practicing, just as (my master) taught me, according to his
instructions about what should be adopted and what should be avoided, contradict
the trainings; through fear and trepidation concerning criticism from my master, and
(fear of) the disadvantages (of saṃsāra), mindfulness will easily, meaning without
hardship, be generated in me, a fortunate person who shows respect to the trainings.
Thinking thus
I will abide in this way, endowed with a sense of shame, respect and fear.
Thereby, the recollection of the Buddha
Will repeatedly arise for this (person).
[167] “Since the buddhas and bodhisattvas are like those endowed with eyesight among the
blind, and because they directly know and are concerned about each and every major
and minor (aspect of) my negative conduct in body, speech and mind, (such conduct)
is not proper.” Repeatedly thinking thus, without forgetting, I will abide or dwell in
this way, endowed with a sense of shame before myself, shying away from negative
conduct with respect to the trainings, and with fear due to embarrassment before
others, shying away from negative conduct.
[168] Thereby, living in this way, not only will (this person) give birth to mindfulness, but
also the quality of recollection of the bodhisattva trainings, and of the Buddha from
among the six recollections: (1) the Buddha, (2) the dharma, (3) the saṃgha, (4)
generosity, (5) discipline, and (6) one’s (meditation) deity, will repeatedly arise for
this person.
[169] When the mindfulness of not forgetting the points of what should be done and what
should be avoided has been placed at the door to the mansion of the mind,
mindfulness focuses on the purpose of guarding the mind against engagment with
the objects of afflictions. At that time introspection concerning the actions of (one’s)
three gates (of body, speech and mind) will occur, or will naturally come about, and
even if (introspection) is sometimes forgotten, or (even if it) has gone elsewhere, it
will arise again or return.
[170] Third: The way to practice the conduct of mind-training by possessing mindfulness
and introspection has three (points): (1) the discipline of refraining from negative
conduct, (2) the discipline of practicing virtuous dharmas and (3) the discipline of
fulfilling the benefit of sentient beings.
74 Khenpo Kunpal’s Commentary
[173] dus-dang-rnam-pa-thams-cad-du rang gi mig gis chos dang mthun-pa’i don nam
’bras-bu-med-par mig gzhan-du g.yeng-ba’i tshul gyis rnam-par-g.yeng-bar blta-ba ni
dus-nam-yang bdag gis mi bya ste gzhan-gyi-mthong-sar tshul-’chos lta-bu ma yin-
par blang-dor ram de-kho-na-nyid la nges-par-sems-pas dus-rtag-tu ni mig ni cung-
zad phye-ba sna-rtse’am gnya’-shing gang-tsam-du phab ste blta-bar-bya dgos la
gzhan-du sems la ’dod-chags dang zhe-sdang sogs gang skyes na mig de’i rjes-su-
’brang nas de’i rnam-’gyur mig la dod ’ong-bas na rnam-par-g.yeng-bas mig gis blta
mi rung no zhes gsungs /
Khenpo Kunpal’s Commentary 75
[171] Of these the first has two (points): (1) purifying the entire conduct of the three gates
and (2) protecting the trainings from decline.
[172] At all times and in all situations I will rely on mindfulness: If I notice whatever
thought is about to arise in my own mind at the very outset, and analyze, “Is this
mind or thought virtuous or non-virtuous?” and, in case it is a non-virtuous thought,
if I understand, “This (thought) is at fault since it will cause me harm in this and
future lives,” at that time, I will not act (upon these non-virtuous thoughts) with my
body, I will not speak them with my voice and I will not engage in pursuing them in
my mind, but I will remain still—keeping control of my mind so that it does not fall
under the power of negative thoughts that stray onto objects—like a great tree
unmoved by the wind. As is said, “Wipe the butter lamp clean while it is still hot,” and
“Hit the pig’s nose with a pestle.” The moment any kind of negative thought arises,
one must annihilate it immediately.
[173] At all times and in all situations I will never look around with my eyes completely
distracted in such a way that my eyes are distractedly (glancing) somewhere else,
without (any) purpose or reason that accords with the dharma. Not being pretentious
in the sight of others, but with a confident mind about the natural state and about
what to do and what to avoid, I will always look while keeping my eyes slightly
open and cast downward (in the direction of) the tip of my nose, or one yoke’s length
ahead. Furthermore, it is said that whenever passion, anger and the like arises in the
mind, the eyes will follow (the object of affliction) and the expression (of the affliction)
76 Khenpo Kunpal’s Commentary
will show in the eye. Therefore, looking around distractedly with the eyes is not
suitable.
inserted root text: stanza 36
[176] gzhan-yang ’jigs-bcas-kyi-lam la-sogs-par dgra sogs ’jigs-pa yod med brtag-pa’i phyir
rang gi sems ma-yengs-bzhin-du yang-dang-yang-du rim-par shar la-sogs-par
phyogs-bzhir dal-bu’i blta-bar-bya zhing khyad-par lam-du ngal-bso-ba’i tshe sogs
su gzhan-gyi-mig-sngar-mi-mdzes-pa’i mgo-phyir-bsgyur rtse-mchongs la-sogs-pas
rgod-bag-gi-spyod-pa ma yin-par bag-phab ste zhi-dul gyis kha ni phyir-phyogs
shing bltas nas rgyab-kyi-phyogs-su yang dgra rkun gcan-gzan sogs ’jigs-pa yod med
la legs-par blta-bar-bya dgos so //
[174] In order to relax my eyes and mind if I have become tired in (focusing) the gaze on
one point while walking, sitting and so forth, I can sometimes look around while my
mind remains undistracted, since it is endowed with mindfulness and introspection.
[175] If some people appear, coming to my dwelling, into my field of vision, I will look at
them, without staring at them with eyes of anger or the like, but with my eyes cast
downward (at a distance of) one yoke’s length, that is to say in the proper manner. I
will please them and first speak pleasant words that accord with the custom of the
country, as the Indians (would say), “Welcome,” and so forth.
[176] Furthermore, to investigate whether or not there is any danger of enemies or the like
on a frightening road, I will look, with no distraction in my mind, slowly but
repeatedly in (all) four directions, the East and so forth, one after the other.
Particularly, when resting, I will look back in the proper manner, (to check) whether
or not there are dangers such as enemies, thieves or wild beasts; (but I will only) look
by turning (my entire body), mindfully, that is to say in a peaceful and tame (manner),
without any wild conduct19 such as playfully jumping around or turning (only) my
head, which does not (look) good in the eyes of others.
19 Wild conduct [rgod bag gi spyod pa] means ‘heedless conduct’ [bag med pa’i spyod pa].
78 Khenpo Kunpal’s Commentary
[177] de-ltar rang gi mdun dang rgyab-tu legs-par ’jigs-pa yod med brtags-par-byas nas yul
gzhan du phar-’gro-ba’am yang-na rang gi gnas su tshur-’ong-bar-bya ste de-ltar
phyogs ’dis mtshon nas grong dang dgon-pa tshogs-gral sogs kyi gnas-skabs kun-tu
za nyal ’gro ’dug la-sogs-pa thams-cad du rang ngam gzhan gyi don nam dgos-pa
gang-dang-gang che-ba de-dang-de shes-par-byas nas shes-bzhin dang ldan-pas bya-
ba de la ’jug cing spyad-par-bya dgos so //
[178] rang gis grong ngam tshogs-gral lam thun-bcad-pa’i tshe la-sogs-par bdag gis lus kyis
rkang-pa skyil-dkrung dang lag-pa mnyam-bzhag la-sogs-pa’i rnam-snang-chos-bdun
lta-bu ’di-ltar gnas-par-bya’o zhes bsams nas bya-ba bsdogs nas te bya-ba de’i ’go-
brtsams-pa de-nas ni skabs-dang-skabs-su rang gi lus ’di sngar ji-ltar bsdad-pa de-
lta-bur da-lta gnas-pa yin nam min zhes shes-bzhin gyis lus la brtags shing blta-bar-
bya dgos so //
20 P: btag
Khenpo Kunpal’s Commentary 79
[177] Thus, having scrutinized well whether or not any dangers lie ahead of and behind
me, I will either depart for another country or return to my own place.
Understanding what is most necessary and meaningful for myself or others in any
situation, and what is most important in every (activity) such as eating, sleeping,
walking or sitting, and in every situation such as (in) villages, monasteries, ceremonial
gatherings and the like—as is indicated by the directions (‘ahead’ and ‘behind’)—I
will embark upon action with introspection, and will behave in this manner.
[178] Having prepared myself for an action, meaning having begun an action, with the
thought, “I will position my body in this way,” such as in the seven-point posture of
Vairocana, with feet crossed (in vajrāsana), hands in (the mudra of) equanimity and so
forth, I will then from time to time investigate my body with introspection and will
examine, “Does this body of mine still abide exactly as it was before, or does it not?”
[179] If a crazed elephant has escaped its fetters, it will cause great harm. Therefore, it is
necessary to tie it firmly so it does not escape. Similarly, without letting the crazed or
intoxicated elephant of my mind, which has fallen under the power of desire,
aggression and so forth, escape elsewhere—because if it is externally distracted by
objects of desire and aggression it will cause the harm of the lower realms: the hell
realm, the preta realm and the like—but rather, without letting my mind slip into
external distractions, binding it just like an elephant, by means of mindfulness and
introspection, to the great pillar of focusing one-pointedly on something meaningful
such as expounding, studying or meditating on the sublime dharma, I will
investigate (my mind) in this way, with mindfulness—that is to say guarding it with
introspection—with all my effort, meaning earnestly, not moving my body, not
speaking with my voice, and not letting my mind become externally distracted even
for a single instant from a mind-set that is focused one-pointedly upon the words and
meaning of the sublime dharma: upon view, meditation and conduct.
[180] By all means, those who are diligent in the meditation of profound concentration,
should not stray or become distracted to other objects even for a single moment,
(should not stray) from focusing and meditating exclusively on their own minds.
Should they become slightly distracted, they must immediately analyze their own
minds minutely as follows, “What is this mind of mine doing, or what is it engaged
with, other than concentration?” Having done that, they must bring it back and leave
it in equanimity without distraction.
[181] But if I am not able to remain one-pointedly in equanimity, in this kind of very
controlled practice, when in fear for my life due to tigers, leopards and so forth; or
when engaged in offering feasts to the (three) jewels, such as (celebrating) seasonal
festivals and so forth; or (when engaged) in accomplishing great benefit for others, I
will sometimes apply mindfulness and introspection and will allow myself to do as I
please, so long as my mind is not distracted (from bodhicitta). Furthermore, in this
way, though in general discipline is said to be superior to generosity, at the time of
giving vast and abundant donations, one may neglect the lesser trainings in
discipline concerning gesturing widely with the arms or serving beer (to others). As it
is said in the Akṣayamati-sūtra, “Since at the time of generosity discipline is included,
one may neglect (the lesser trainings in discipline).”
[182] Whatever I might have initially thought, such as wondering whether or not I will be
able to study or to understand this Bodhisattva-caryāvatāra, once I have started a task
or undertaken or begun it, I will not think about anything else, not about various
kinds of (texts) to recite, (books) to read, (mantras) to accomplish or (places) to go, until
I have accomplished (my task). With my mind focused one-pointedly upon it,
whatever I have begun, such as studying the Bodhisattva-caryāvatāra and the like, I
will pursue it with effort from the outset, for as long as it takes21 to accomplish and
carry it to completion.
21 ‘For as long as it takes’, can also mean ‘for a while’, ‘for some time’ [re zhig] and ‘temporarily’
[gnas skabs].
84 Khenpo Kunpal’s Commentary
rkang-pa-ya-gcig ma btegs-pas /
gnyis-kar btegs na ’gyel-ba’i rgyu /
zhes pa ltar ro //
[185] gnyis-pa / nad-pa dang rgas-pa la-sogs-pa’i sems bsrung-ba’i ched-du ku-re’i-gzhad-
gad dam bre-mo’i-gtam ste ’brel-med-kyi-gtam ni ’dra-mi-’dra rnam-pa-sna-tshogs-
pa dang / sprang-po rnams kyis zas rnyed phyir sprel-rtsed dang sgra-snyan dang
gar dang mig-’phrul byed-pa la-sogs-pa’i ngo-mtshar-ba’i-ltad-mo rnam-pa mang-po
kun la gzhan gyi sems bsrung-ba’i phyir ’jug-par-gyur-pa na gtam sna-tshogs dang
ngo-mtshar-ba’i-ltad-mo de-dag la rang chags-pa spang-ba’am med-par-bya dgos te
rang-nyid gtam dang ltad-mo la chags nas gtam sna-tshogs-pa la ’jug mi rung zhing
ltad-mo sna-tshogs-pa la mtshar-mtshar-du-blta mi rung ngo // khyad-par sprang-
po’i-gar la-sogs-pa la bla-ma dang mi-chen gyis bltas nas sprang-po la gnang-sbyin-
byas nas dga’-bar-byed dgos so //
Khenpo Kunpal’s Commentary 85
[183] Without confining oneself only to what one has begun, (for example) studying the
Bodhisattva-caryāvatāra and the like, after one has completed the earlier (projects)
well, one can embark upon the later. If one (acts) in this way, in this manner, all the
former and the latter (projects) will be done well, meaning one will complete both the
former and the latter. Otherwise, if one does not act like this, but embarks upon a
subsequent (project), such as the next, before one has finished the earlier one, neither
the earlier nor the later will be accomplished. As is said:
[184] Thus, in this manner, meaning if one acts like this, embarking sequentially upon the
next (project) after having successfully completed a previous one, the secondary
affliction that is called ‘lack of introspection’—from among the twenty secondary
afflictions—will not increase.
If I participate
In various senseless conversations,
(Or observe) all the numerous kinds of marvelous spectacles,
I will overcome (my) attachment toward these (conversations and spectacles).
[185] Second: If I participate in various forms of playful jests [ku re’i bzhad gad] and
senseless talk, that is to say meaningless conversations, in order to protect the minds
of sick people, old people and the like; or if I, to protect the minds of others, (observe)
all the numerous kinds of marvelous spectacles such as trained monkeys [sprel rtsed],
lute playing [sgra snyan], dancing, magical shows [mig ’phrul byed pa], (performed) by
beggars in order to obtain food, I will overcome or do away with my own attachment
toward these various conversations and marvelous spectacles. Being personally
attached to conversations and spectacles, it is neither appropriate to engage in various
conversations nor appropriate to perceive different kinds of spectacles as fascinating.
In particular, when teachers and important persons watch dances and the like
(performed by) beggars, they must please them by giving donations.
86 Khenpo Kunpal’s Commentary
[186] byang-chub-sems-dpa’ dang bla-ma dang sprul-sku la-sogs-pas gzhan gyi ma-dad-pa
bsrung dgos-pas na don nam dgos-pa chen-po med-par sor-mo dang shing-bu sogs
kyis sa-rko-ba dang lag-pa bzung mi thub par rtsva la-sogs-pa gcod-pa dang / sa-ris-
’dri-ba ste sa la ris-mo ’dra-mi-’dra-sna-tshogs ’dri-ba sogs byed-par ’dod-par-gyur-pa
na bde-bar-gshegs-pas de-dag bya mi rung-ba’i bslab-pa bcas-pa rnams dran-par-
byas nas bslab-pa dang ’gal-ba’i nyes-pas ngan-song-du-’gro-ba la skrag-pas de-yi-
mod-la ste de-ma-thag-tu dor-bar-bya dgos so //
[186] Bodhisattvas, teachers, incarnations and so forth must guard themselves against
(causing) disbelief in others. Therefore, if for no great reason or purpose, I wish to dig
the earth with my fingers, a stick or the like; or, being unable to keep my hands still, (if
I wish) to pluck the grass and the like, or to draw patterns on the ground—meaning
to draw various different kinds of designs on the earth—I will immediately, that is to
say directly after (I wish to do these things), reject (these activities) out of fear of going
to the lower realms due to the defect of transgressing the trainings, by recalling the
established trainings of the Sugata (where he taught) that these (activities) are
improper to do.
[189] nyi-shu-rtsa-bdun-po de-dag gang-zhe-na gang-gi-tshe rang gi yid grogs dang rgyu-
rdzas la-sogs-pa yid-du-’ong-ba rnams la chags shing zhen-par-gyur-pa dang / dgra
la-sogs-pa yid-du-mi-’ong-ba’i yul la sems rgyab-kyis-phyogs-pa’i khro-bar ’dod-pa
de-yi-tshe de-dag gis kun-nas-bslang-ba’i lus-kyi-bya-ba ’gro zhing bskyod-pa la-
sogs-pa’i las-su-mi-bya zhing / ngag gis de-dag gi gtam-smra-bar-mi-bya zhing sems
de’i rjes-su-mi-’brang-bar lus-ngag-yid-gsum byed-pa-med-par shing bzhin-du zung
thub-par ni gnas-par-bya zhes lus-ngag-yid-gsum chags-sdang gi rjes-su-’brang-du-
mi-’jug-par-bya dgos so //
[190] rang gi lus-ngag-yid-gsum gyis ci-byed rang gis mi go-ba’i lus-ngag-yid-gsum rgod-
pa dang / khyad-par ’dod-chags kyi phyogs su sems rnam-par-g.yeng-bas rgod-pa
dang / ga-zhar ste bzhad-gad-byed-pa’i rtsed-mo-rtse ’dod-pa dang bcas-pa’am /
gal-te nga’o-snyam-pa’i-nga-rgyal / nga-rgyal-tsam dang / che-ba’am-lhag-pa’i-nga-
rgyal / nga-rgyal-las-kyang-nga-rgyal / cung-zad-snyams-pa’i-nga-rgyal / log-pa’i-
nga-rgyal / mngon-par’i-nga-rgyal ste nga-rgyal-bdun dang / rgyags-pa ni / rigs
dang gzugs dang lang-tsho dang thos-pa dang nor gyis rgyags-pa ste lnag dang ldan-
pa’am /
[191] gzhan gyi skyon dngos sam zur-gyis-brjod-par ’dod-pa mtshang-’bru-ba yi bsam-pa
dang / gal-te skyor-’byin zhes rtsod-pa sngar ’dum-pa slar dbye-bar ’dod-pa’am
sbyin-pa-ster-ba’i-gnas der yang-yang slong-ba ’am ’dod-pa-chog-mi-shes-pa rnams la
bshad do // gzhan mgo g.yog nas bslu-bar ’dod-pa’i sems sam /
Khenpo Kunpal’s Commentary 89
[189] Were one to ask what these twenty-seven are, (they are the following): (1*) “Whenever
my mind becomes attached and clings to something pleasant such as friends, wealth
and the like, or (2*) whenever I want to be angry, turning my mind against
unpleasant objects such as enemies and so on, I will not engage in (any) action such
as going (somewhere), moving (my limbs) and so forth, in (any) physical action
motivated by these (afflictions); nor will I say anything, words (of attachment or of
anger) with my voice; but, not following after these (afflictions) with my mind, doing
nothing with my body, speech and mind, I will remain, keeping still, like a tree.”
Thus, I must not follow after attachment or aversion with my body, speech and mind.
[190] (3*) Whenever I am wild in body, speech and mind, not aware what my body, speech
and mind are doing, and particularly, when I am ‘wild’ because my mind is distracted
by desire; or (4*) when I am mocking, that is to say when I wish to make jokes that
ridicule (others); (5*) when I am filled with the seven kinds of pride such as (1) the
pride of thinking ‘I’, (2) slight pride, (3) the pride of being greater or superior, (4) the
pride of pride, (5) the pride of thinking, “I am only slightly lesser”, (6) false pride or (7)
manifest pride; or (6*) (when I am filled with) self-infatuation, which consists of five:
being infatuated by one’s (1) caste, (2) body, (3) youth, (4) learning or (5) wealth;
[191] (7*) When I have the intention to expose the faults of others, the wish to proclaim--
either directly or indirectly—the mistakes of others; or (8*) when I cause dissension,
which is explained as ‘wishing to divide again those who previously quarrelled but
who have since been reconciled’, and as ‘begging repeatedly at places where
donations are being distributed’, or as ‘being insatiable in one’s desire’; or (9*) when I
have the thought of intending to deceive others after I have tricked them;
90 Khenpo Kunpal’s Commentary
[193] zas gos sogs zang-zing-gi-dngos-po rnyed-par ’dod-pa dang stan-bting-ba dang
phyag-’tshal-ba sogs gzhan gyis bkur-sti ’dod-pa dang rang gi yon-tan gzhan la
grags-par ’dod-pa’am / me-’bud chu-len la-sogs-pa’i las-byed-pa’i g.yog-’khor bzang-
po don-du-gnyer-bar ’dod-pa’am / bdag gi sems la rim-gro ste mal-sa-bca’-ba dang
gzim-’geb sogs ’phral-gyis bsnyen-bkur ’dod-par gyur-pa na de-dag gi tshe rang gi
lus-ngag-yid-gsum de-dag gi rjes-su-mi-’brang-bar byed-pa-med-par shing bzhin-du
gnas-par-bya dgos so //
[192] (10*) Whenever I am inclined to praise myself and those of my group by proclaiming
(our) qualities; or (11*) when I disparage those of the other group, such as those I
dislike and so forth, by proclaiming their defects; or (12*) when I verbally insult others
through hurtful conversations; or (13*) when I cause a fight or quarrel between myself
and others: at such times when these (intentions arise), I will remain (still) like a tree,
without any action of body, speech and mind.
[193] (14*) Whenever I desire to gain material goods such as food, clothing and so forth; or
(15*) when I desire respect from others so that they arrange my seat, offer prostrations
to me and the like; or (16*) when I desire fame so that my personal qualities (are
known) to others; (17*) whenever I intend to seek an entourage of good servants,
assistants who build fires, carry water and the like; and (18*) when in my mind I
desire (personal) service, that is to say immediate service such as having my bed
prepared, being tucked into my blankets and so on: at such times I will remain (still),
like a tree, without following up on these (wishes) with body, speech and mind.
[194] rang gis sgrub-par nus-pas gzhan-don chung-ngu nad-g.yog lta-bu yal-bar ’dor-ba
dang rang-don chung-ngu chos-gral la-sogs-par ’dug-sa lta-bu ’doms-pa sogs rang-
don-gnyer-bar ’dod-pa dang de-yang rang-don-gnyer-ba dran-shes-kyis-zin-pa dge-
bshes-’ben gyi rnam-thar lta-bur dgos so // chags-sdang nyon-mongs-pa’i-gtam dang
rang-gar don-med-pa’i lung-ma-bstan-gyi-gtam sogs kha mi-dge-ba’i bang-mdzod
nyes-ltung gi ’byung-sgo yin-pas smra-ba’am bshad-par ’dod-pa’i sems byung-bar
gyur na de-tshe shing bzhin-du gnas-par-bya /
[194] (19*) Whenever I desire to give up (working for) the minor benefit of others, for
instance by being a nurse, despite being able to do so; and (20*) when I desire to
pursue my personal welfare such as by being particular about minor personal
benefits, like (demanding) a (special) seat in a dharma gathering—in this regard (one
should know) that pursuing one’s personal benefits must be embraced by mindfulness
and introspection, as in the biography of Geshe Ben—and, (21*) since the mouth—
(which entertains) conversations (that give rise to) afflictions such as attachment and
aversion, and ordinary and pointless conversations about insignificant matters,22—is a
treasury of non-virtue, a source of defects and downfalls, when a thought of wishing
to speak or talk arises, at such times I will remain (still), like a tree.
[195] (22*) Whenever I am impatient, not (able to) bear hardship, the opposite of patience;
and (23*) when I am lazy, the opposite of diligence; and (24*) when I become fearful
or frightened on hearing about the (bodhisattva) conduct, which is difficult to perform,
or about emptiness; likewise (25*) when I am boastful [spyi brtol], that is to say (when
I display) pretentious behavior; or (26*) when I (talk) nonsense [mu cor], that is to say
(when I engage in) various kinds of worthless chatter, talk that has not been well
considered; and (27*) when thoughts of attachment and clinging to my own group
arise because I think, “My beloved friends are good in all ways, (both) worldly and
dharmic,” at such times I will remain (still), like a tree. Thus, (Paltrül Rinpoche)
taught, “One must not mistake biased attachment for faith, since a display of
pretentious faith toward one’s own teacher is biased attachment.”
22 Insignificant or neutral talk [lung ma bstan gyi gtam] is a talk that is neither virtuous nor non-
virtuous.
94 Khenpo Kunpal’s Commentary
[198] de gang zhe na / chos gang byed na de’i sbyor-dngos-rjes-gsum gyi don la mkhas
shing the-tshom med-pas shin-tu-nges-pa dang / de’i don la yid-ches-pas rab-tu-dad-
pa dang / de bsgrub-pa la dam-bcas-pa’i-dam-bca’ brtan-pos zas sogs med-pa dang
na-ba sogs kyi rkyen-dbang-du-mi-gtong-ba dang / de bsgrub-pa la sems gus shing
dga’-ba dang / rang gi mkhan-slob bla-ma sogs mchod-’os la lus dang ngag gis zhe-
sar bcas-pa dang / rang-ngos-nas ngo-tsha shes-pa dang bla-ma dang sangs-rgyas
byang-sems gzhan-ngos-nas skrag-pa’am ’jigs-pa dang bcas-pa dang zhi zhing ste
spyir dbang-po-lnga’i-sgo dang khyad-par mig rna-ba sems gsum gyi dbang-po’i-sgo-
sdom dgos la / ma bsdams na chags-sdang sogs skye-bar ’gyur ro //
Khenpo Kunpal’s Commentary 95
[196] As shown before, having in this way carefully examined whether or not thoughts of
pursuing afflictions such as anger, desire and so forth, the twenty-seven gates of
mistaken conduct or (thoughts) of pursuing something meaningless, (actions) such as
digging the earth, plucking the grass, drawing patterns on the ground and so forth,
have arisen, and having identified (these thoughts), the hero, that it to say the
bodhisattva, will at such times when his mind is pursuing afflictions or something
meaningless, hold steady this mind of his by applying the respective antidote to his
mind, without slipping away or becoming distracted by objects of afflictions and
meaningless objects, and will not deem it proper to follow negative thoughts with his
body and speech.
[197] If one practices any kind of dharma with one’s body, speech and mind, such as staying
in retreat and the like, imitating others will not be adequate. Therefore, one must
practice (any dharma) while possessing the (following) ‘nine points of practicing
virtue’.
[198] Were one to ask what these are, (they are explained as follows): If one practices any
kind of dharma, by being learned in the meaning of the beginning, main and
concluding parts, and by having no doubts, (1) one is very certain. By being convinced
of (the dharma’s) meaning, (2) one is highly devoted. By (3) being firm in one’s
commitment, being committed to accomplish the (dharma), one will not fall under the
power of circumstances such as lack of food, sickness and the like. To accomplish (the
dharma) one needs (4a) a mind that is respectful and happy. (4b) One must be polite
with one’s body and speech to those who are worthy of offerings such as one’s
preceptor [mkhan po], master [slob dpon], guru and so forth. Regarding oneself, (5a) one
should possess a sense of shame, and in the presence of others—one’s master, the
Buddha and the bodhisattvas—(5b) one should be intimidated or apprehensive
(about violating one’s precepts). (6a) One must be peaceful, that is to say one must in
general control the gate to the five sense organs, particularly the gates to the organs of
the eyes, ears and mind. Without controlling these, they will give rise to desire, anger
and so forth.
96 Khenpo Kunpal’s Commentary
[201] kha-gcig mgu na kha-cig khro-bas phan-tshun mi mthun-par gnas-pa’i byis-pa so-
so’i-skye-bo yi ’dod-pa tha-dad-pa yin-pas na rang gis byang-chub-sems-dpa’i-spyod-
pa spyad na la-la dga’ ste bstod-pa sogs byed cing la-la mi dga’-bar smad-pa sogs
byed-pa rnams kyis mi skyo zhing gal-te skyo-bar-gyur na byang-chub-sems kyi bar-
chad-du-’gyur-ba sngon shā-ri’i-bu dang rang-rgyal-gyi-gtam bzhin dang /
[202] rang mi skyo-bar ma zad / sems-can mos-pa sna-tshogs-pa’i dbang gis chags-sdang
sogs nyon-mongs-pa skyes-pa la rag-las-pas sam de’i dbang-du-song-ba’i byis-pa ’di-
dag gi byang-chub-sems-dpa’i-spyod-pa chos-sgrub-pa sogs la mi dga’-ba’i sems ’di-
lta-bu rang-dbang-med-par byung-ba’o snyam ste sems-can ma-rungs-pa de-dag la
byang-chub-sems-dpa’ rnams ni lhag-par-brtser te brtse-ba chen-po dang ldan-par
’gyur-ba dang /
Khenpo Kunpal’s Commentary 97
[199] If one thinks, “I cannot control the gate of my sense organs because my distractions of
desire and anger are (too) great,” one is disempowering oneself, in other words
defeating oneself, and this is not correct. A person who was without desire, aggression
and so forth from the very outset would not have received a prediction (from the
Buddha) about becoming exalted after controlling his sense gates, as for example
(Buddha’s) nephew, the handsome Nanda,23 who was a lustful person, Subhūti,24
who was an angry person, and Cūḍapanthaka,25 who was an ignorant person.
Therefore, one must be diligent in striving.
[200] Moreover, through peaceful and tame conduct and the like I should strive with the
sole aim (6b) to delight others. Since bodhisattvas are perilous objects, they must
protect the minds of others against disbelief.
[201] When I engage in the bodhisattva conduct (7) I will not be disheartened by (the fact
that) some like (my conduct) and praise me, and others dislike (my conduct) and
slander me, because the desires of the child-like ordinary beings, who live in mutual
discord, differ, some being pleased while other are angry. If I do become disheartened,
this will pose an obstacle for (my) bodhicitta (practice), as (is told) in the ancient story
of Śāriputra and Rangyal.26
[202] Not only should I avoid becoming disheartened, but (in general) bodhisattvas (7) are
endowed with special love, that is to say great love, toward these untamed sentient
beings, and they think, “This kind of mindset of these child-like beings, displeased by
the conduct of the bodhisattvas, the practice of dharma and so forth, has helplessly
arisen, born from or based on afflictions such as desire, anger and so forth, due to the
power of sentient beings’ various inclinations.”
[203] Concerning actions free from misdeeds, when I enter into any (action), I must engage
either in acting for my own purposes, in other words studying the dharma, eating
food and so on, or in acting for the purposes of other sentient beings, in other words
expounding the dharma, giving donations and the like. When engaging in these
(actions), (8) I will constantly maintain the thought that (my actions are) just like an
apparition, without any fixation on an ‘I’ and ‘mine’, without any fixation on an ‘I’
and ‘mine’ such as thinking (about the apparition): “I have created it, I am creating it
or I will create it.”
[204] (9) Thinking again and again, “Since I have now obtained or achieved after a long
time the supreme freedom, this precious human body which is very difficult to
obtain, I must make it meaningful,” I will maintain such a frame of mind, meditating
on the difficulty of obtaining the (eight) freedoms and (ten) advantages and so on, just
as firm and utterly unshakable—-by evil friends or others—from the topic to be
meditated upon, as Mount Sumeru, the king of mountains, for example, is not shaken
any circumstance.
[205] Second, the discipline of practicing virtuous dharmas has two (points): (1) explaining
the necessity of giving up attachment to one’s body, the reason for not training in the
trainings and (2) becoming learned in the methods of practice.
100 Khenpo Kunpal’s Commentary
[206] dang-po ni de-ltar sems ’dis lus la gces-spras-byas te ltogs na zas dang skom na btung-
ba ster zhing tha-na gzhan gyis mig sna tsam la skyon-brjod na’ang de-dang-de’i lan-
brjod nas lus ’di bsrung-ba’i sems spang-bya’i-rnam-rtog de la lus la gces-’dzin gcod-
pa’i gnyen-po’i rnam-rtog gis rtsod-pa-lhur-byas te bshad-pa bya-rgod dang lce-
spyang sogs sha la chags shing zhen-pa yis rgyu-ma la-sogs-pa phan-tshun kun-tu-
bshal shing khrid de zos kyang de’i-tshe yid khyod kyis bya-rgod la-sogs-pa de-dag
la mi dgar te mi dga’-bar mi byed-par ’dug na ni deng-sang ngam da-lta yang ci-
phyir lus ’di la chags shing zas-gos la-sogs-pas phan-pa bsgrub cing gnod-pa bsrung-
ba’i don-du kha-ta-byed te byed-par-mi-rigs so //
[207] lus ’di bdag gam bdag-gir bzung-bar-byas nas yid khyod kyis zas gos sogs kyis ci-
phyir lus ’di srung-bar-byed de byed mi rigs te / sems sam yid khyod dang pha-ma’i-
khu-khrag gi rang-bzhin gyi lus-bem-po ’di gnyis tha-dad dam so-so-ba yin na lus
des-ko sems khyod la ci-zhig-bya ste dgos-pa-med do //
Khenpo Kunpal’s Commentary 101
Explaining the necessity of giving up attachment to one’s body, the reason for not
training in the trainings
[206] First: Since this mind (of mine) holds the body dear, I feed it when it is hungry and
give it drink when it is thirsty. When others merely remark on the defects of (my) eyes
or nose, I reply (angrily) with this and that. The remedial thought that cuts through
holding the body dear argues27 with the mindset of protecting this body, a thought
that must be overcome, and says: “Mind, if you are not upset, meaning not unhappy,
with vultures and the like, at the time when vultures, jackals and others, eager and
greedy for flesh, drag and toss the intestines and so forth back and forth, and eat
them, then why do you today or now cling to this body, treasure it28 (so much) that
you work for its welfare with food and clothing and protect it from harm?” It is not
proper to do that.
[207] Holding this body as ‘I’ or ‘mine’, why, mind, do you protect this body so, with food,
clothing and the like? To do this is not proper. Since you, mind, meaning ‘dualistic
mind’, and this physical body, which is of the nature of your parents’ sperm and
blood, are two different and separate (entities), what use has this body for you, mind?
It has no use.
[208] bdag gnas-pa’i rten tsam-du mkho’o zhe na / blang-dor la rmongs-pa’i yid khyod
gnas-pa’i rten zhig mkho na ci-yi-phyir-na shing-gi-mi-gzugs gtsang-ma zhig la bdag
gi lus zhes gzung-bar-mi-byed de byed rigs kyi sha-khrag la-sogs-pa’i mi-gtsang-ba’i-
rdzas-so-drug ’dus-pa’i tshogs kyi rang-bzhin rus-pa rgyus-pas-sprel-ba phar-rkyangs
zhing tshur-bskum du yod-pa’i ’khrul-’khor bu-ga’i-sgo-dgu nas mi-gtsang-ba ’dzag-
pa ’di-’dra’i rul-ba yi lus ngan-pa btsog-pa ’di bsrungs te ci-zhig-rung ste dgos-pa-
med do //
[209] de-yang rul-ba ni zas-zos-pa’i dvangs-ma sha tshil sogs dang snyigs-ma rul-ba rgyu
long du gnas-pa la srin-bu brgyad-khri gnas-par dga’-bo-mngal-’jug-gi-mdo las
gsungs shing gshang gci la dri-ma ngan-pa bro-ba’ang de’i dbang gis yin no //
[210] de-’dra’i rul-ba zhig yin kyang snying-po-yod-pas bsrung ngo snyam na / thog-mar
lus kyi pags-pa la sogs-pa’i rim-pa ’di rang gi blo shes-rab-kyi-mtshon-cha rnon-po
dang ’dra-ba yis pags-pa dang sha tha-dad-du rnam-par-phye ste bltas na mi-gtsang-
ba dri-mi-zhim-pa shin-tu ’jigs-pa skye-ba’i gnas las gzhan-ci-yang-med do // sha
yang rus-pa’i-dra-ba rnams las blo shes-rab-kyi-mtshon gyis gud-du-tha-dad-du-
phye zhing brtags-pa dang
Mind, so confused,
Why do you not grasp onto a clean, wooden form?
Why do you protect
This foul machine, a mass of impure (substances)?
[208] If (the mindset of protecting this body) were to reply, “I merely need a support where I
can stay,” (the answer would be): “Mind, so confused about what to do and what to
avoid, if you need a support where you can stay, why do you not grasp onto a clean
wooden human form and say, ‘This is my body’? Since that would be proper, why do
you protect this dirty, base body, this foul machine, issuing impurities from nine
holes, consisting of bones connected by tendons that can be stretched and bent, which
is in nature a mass comprised of thirty-six impure substances such as flesh, blood and
so forth? It is useless (to protect it).
[209] Furthermore, concerning (the term) ‘foul’, the Nanda-garbhāvakrānti-sūtra says that
eighty thousand (types) of bacteria are living in the pure essence of what one has eaten
such as flesh, fat and so forth, and in the decomposed essence, the foulness that
remains in the small intestine [rgyu ma] and in the large intestine [long ga]. They enjoy
the stench of excrement and urine, and it is due to these (bacteria that food becomes
foul).
First of all, with your intellect separate (from the flesh) the layers of your skin
(From the flesh) the layers of your skin.
(Next), with the wisdom scalpel
Separate as well the flesh from the skeleton.
[210] If you, (mindset of protecting this body), think you must protect (the body) because it
has an essential core although it is such a foul (entity, consider the following): “First of
all, when—with the sharp wisdom scalpel of your intellect—you separate from the
flesh the layers of your body’s skin and so forth and inspect (the layers), nothing is left
except something unclean, bad-smelling and very frightening. (Next), with the
wisdom scalpel of your intellect, separate as well the flesh from the skeleton and
examine it.
inserted root text: stanza 63
[212] de-ltar ’bad de ’dod-bya yid-’ong gi dngos-po ci-yod ces btsal kyang lus der sems
khyod kyis snying-po ’dod-bya yid-’ong gi dngos-po ci-yang ma mthong na / ma
mthong bzhin-du da-dung yang ci-phyir-na lus ’di la zhen cing chags-pa’i-tshul-gyis
/ sems khyod kyis ni lus mi-gtang rul-ba dri-mi-zhim-pa ’di srung-bar-byed de byed
mi rigs so //
[213] lus ’di bdag la nye-bar-mkho-ba’i phyir los-bsrung snyam na ci-zhig mkho ste sems
khyod kyis lus mi-gtsang-ba ’di bzar ni mi rung zhing khrag dang rnag la-sogs-pa
dag kyang btung du ni mi rung la / rgyu-ma dang lto’ang ste long-kha la-sogs-
pa’ang gzhib-pa’am ’jib tu mi rung na / ’di-’dra’i mi-gtsang-ba’i lus kyis sems khyod
la ci-zhig-bya ste ci-yang mi mkho’o //
[211] Having separated and split open even the bones such as the joints and so forth, look
inside, right into the marrow. Thus,individually analyze them with the wisdom of
your intellect and examine for yourself, “Where in this body, outside or inside, is its
essential core, a clean, beautiful and desirable substance?”
[212] If, even when searching diligently in this way, (thinking), ‘What desirable and
beautiful substance could there be?’ you, mind, cannot find any essential core, any
desirable and beautiful substance in this body, then, mind, as there is nothing to find
why do you now still guard this unclean, foul and bad-smelling body with so much
clinging and attachment? It is not proper to do so.
[213] If (the mindset of protecting this body) thinks, “Because this body is very necessary for
me, I must of course protect it,” then what is its (actual) use? Mind, if this impure
body is unfit for you to eat, if even its blood, pus and so forth are not fit to drink,
and if its small intestine and stomach, meaning its large intestine and so forth, are
unfit to be sucked, then mind, what is the use of such an impure body? It has no use
at all.
[214] rgyu-mtshan des-na gcig-tu-na lus ’di bsrung ba la dgos pa ci yang med la / nyis-su-
na gtsang-btsog-med-pa’i va dang bya-rgod sogs zas kyi don-du sems khyod kyis lus
’di bsrung-ba yin na rigs shing ’thad ces smad-pa’i-tshig go //
[215] de-ltar lus la phyi-nang kun-tu brtags na snying-po ci-yang-med-kyang de la snying-
po zhig len dgos la de ji-ltar len na /
zhes-pa-ltar lus ’di dge-ba bsgrub-pa’i g.yog-tu-bkol thub na ’gro-drug gi lus kyi nang-
nas dam-pa’i-chos bsgrub-pa la mi-yi-lus ’di mchog yin-pas de la snying-po-len-pa’i
phyir-du bla-ma dang grva-pa mtho-dman drag-zhan sogs / mi-’o-cog ste mir-gyur-
pa mtha’-dag gi lus ’di ni dge-ba bsgrub-pa’i g.yog-tu-bkol-bar-bya-ba nyid-du zad
ces de-las-gzhan-byed-du-med-do //
[216] de-yang lus la mngon-zhen can rnams kyis rang lus la kha zas rgyab gos rgyan-cha
sogs ci-’dod ci-dgyes kyis ’di-ltar sems khyod kyis ’bad-pas lus ’di bsrungs-bar-byas
kyang ni ’chi-bdag-gshin-rje brtse-ba snying-rje med-pa de yis dbang-med-du khyed
las phrogs te bya-rgod sogs dang khyir byin nas de-dag gis za-bar-byed na / de-tshe
sems khyod kyis ci-byar-yod de bya-thabs-ci-yang-med-do //
[214] “For this reason on the one hand [gcig tu na] there no need at all to protect this body.
On the other hand [nyis su na], if you, mind, were to guard this body as food for
jackals and vultures, who lack (any notion of) clean and dirty, it is appropriate and
reasonable.” But these are words of contempt (spoken to a mind that clings to the
body).
[215] But, if you have scrutinized the body like this all over, inside and out, and if you must
make use of it, although an essential core does not exist at all, then this is how to utilize
it:
“Thus, if you can employ this body as a servant to practice virtue, then for the practice
of the sublime dharma this human body is the best among the bodies of the six classes
of beings. In order to utilize this (body), this body of human beings—meaning all
humans including masters [bla ma] and monks, high and low, powerful and weak, and
so forth—should be employed only29 as a servant to practice virtue.” There is nothing
else for it to do.
inserted root text: stanza 67
[216] Furthermore, though you, mind, have diligently guarded this body in this manner by
(giving it) whatever it wants and whatever it delights in such as food to its mouth and
clothing and jewelery to its torso, (the same as) those who strongly cling to their
bodies, nevertheless, when you are helplessly taken away by the merciless and
uncompassionate Yama, the lord of death, and (your body) is given to vultures and
dogs and eaten by them, what will you do at that time? You cannot do anything at all.
inserted root text: stanza 68
29 ‘Only’ [nyid du zad] means ‘only that’ [de kho na las] or ‘nothing else but that’ [de gcig po
ma thogs].
108 Khenpo Kunpal’s Commentary
[218] des-na sngar-bzhin-du lus la zhen mi ’dug-par gla-byin nas las-bcol-ba bzhin-du lus
’di la dam-pa’i-chos legs-par-bsgrub-pa’i gla dang rngan-pa lta-bur mtha’-gnyis la ma
ltung-ba’i lto-’grang lhag-skyob tsam-gyis zas-gos la-sogs-pa’i ’tsho-ba byin nas ni /
da ni rang gi don de dam-pa’i-chos la thos-bsam-sgom-pa sogs byed-du-chug-cig /
tshe-phyi-ma la phan-pa dam-pa’i-chos shig bsgrub-pa’i don med-par lus ’di la ni zas
gos sogs yod na yod-tshad thams-cad sbyin-par-mi-bya’o ste lus ’di’i lto-rgyab kho-
na mi bya’o //
[219] thar-pa dang rnam-mkhyen du ’gro-ba dang ’gro-ba’i don la ’ong-ba’i rten tsam-du
lus la gru yi blo tsam bzhag ste zhes gru la mtha’-gnyis la ma lhung-bar bsrung-ba
ltar lus ’di la’ang bzang-ngan-gyi-mtha’-gnyis la lhung-ba’i zas gos kyis bsrung-bar-
bya ste / sems-can rnams kyis don legs-par bsgrub-pa’i phyir bsam-pa-bzang-po
byang-chub-tu-sems-bskyed de sbyor-ba bzang-po pha-rol-tu-phyin-pa-drug la legs-
par bslab nas mthong-thos-dran-reg-gi-’gro-ba thams-cad don-dang-ldan-pa’i yid-
bzhin-gyi-nor-bu-dbang-gi-rgyal-po lta-bu yi ni lus su ste rgyal-ba’i-sku ru bsgyur-
bar-byos-shig /
Khenpo Kunpal’s Commentary 109
[217] If servants, when they cannot be put to work, that is to say if they do not work well,
are not given food, clothing and so forth by their master or lord, then, since
eventually you, mind, and your body will separate and part and therefore (the body)
will no longer benefit you, even though you, mind, have fed and nursed this body
with food, clothing and the like, why do you exhaust yourself, meaning take great
pains, to care for it with food, clothing and so forth?
[218] Therefore, not clinging to the body as (you did) before, just as when paying someone
wages and putting him to work, after giving this body something like wages and
rewards for practicing the sublime dharma well, provision such as food and clothing
merely to fill its stomach [lto ’grang] and to protect it against cold [lhags skyob], without
falling into the two extremes, let it now work for your own benefit, such as studying,
contemplating and meditating upon the sublime dharma and so on. But if (this body)
lacks the purpose of practicing the sublime dharma, (any) benefit for future lives, do
not give this body everything, all the food and clothing which you own. That is to say,
do not work exclusively to feed and clothe [lto rgyab] this body.
[219] Simply consider the body as a boat, a mere support for going to liberation and
omniscience and (for) coming (back into saṃsāra) to benefit beings; in other words
just as one would maintain a boat without falling into the two extremes, guard this
body with food and clothing, without letting it fall into the positive or negative
extreme. In order to work well for the benefit of sentient beings, develop bodhicitta,
the noble intention; train well in the six transcendental perfections, the noble
application; and thus transform (your body) into the body of the victors, into a body
that is like ‘the king of (all) powers’, ‘the jewel that fulfills all wishes’, which benefits
all beings who see, hear, remember or touch it.
110 Khenpo Kunpal’s Commentary
[220] gnyis-pa ni / de-ltar lus ngag gnyis sems la dbang zhing sems kyang gnyen-po’i sems
la rang-dbang yod-par gyis te / dus-rtag-tu gzhan la blta na ’dzum-pa’i-bzhin-du-
gyis la khro-ba’i-rnam-’gyur khro-gnyer-bsdu-ba dang ngo-zum ste ngo-nag-po’i-lta-
ba yongs-su-thong ste zhes ma byed-par ’gro-ba’i-bshes te phan-’dogs-pa dang g.yo-
dang-sgyu-med-pas drang zhing gsong-por-smra-bar gyis //
[221] khri dang mal-stan snod-spyod la-sogs-pa la ’dug-pa dang len-pa la-sogs-pa’i tshe
bab-col-du ste ma-brtag-par sgra dang bcas-par mi ’dug cing mi dor ro // gal-te dor
na gzhan-gyi-mig-sngar mi-mdzes-pas ma-dad-par-’gyur-ba dang / bla-ma dang
mkhan-po sogs kyi ting-nge-’dzin la bar-du-gcod-pa la-sogs-pa’i gnod-par-’gyur-bas
khang-pa sogs kyi sgo yang shugs drag-tu mi dbye ste / dus-rtag-tu rang skyon la
bsam nas gcom zhes-pa bya-ba gang-la’ang ’ur-chen-po gzhan gyis mthong thos su mi
’gyur-ba’am med-pas skyung-ba la dga’-bar-bya dgos te dgon ri-khrod sogs gang-du-
’dug-kyang sus kyang mthong thos med-pa zhig dgos so //
Khenpo Kunpal’s Commentary 111
[220] Second: Having thus given control over body and speech to the mind, and having put
the remedial mind in charge of mind itself, always present a smiling countenance
when looking at others. Utterly avoid, meaning do not make, angry expressions,
displaying frowns or angry looks, in other words the look of a dark face. Be a friend
to beings, that is to say be helpful, and without any deceipt or pretence be frank and
soft-spoken.
[221] Do not thoughtlessly, that is to say without consideration, and noisily put down or
toss around chairs, beds, kitchen utensils30 and the like, when setting them down,
picking them up and so on. If you toss (things) around, you may cause harm such as
leading (others) to lose faith because (such behavior) does not look pleasant in the
sight of others, or (you may cause the harm) of obstructing the samadhi of teachers,
preceptors and the like. Therefore, also do not violently open the doors of houses and
so forth. You must always consider your own mistakes and delight in being humble
by ‘avoiding being pretentious’ [gcom skyung ba],31 not making oneself seen or heard
by others through making a big deal about everything. In other words, wherever you
stay, be it in a monastery, a hermitage or any other (place), you should not be seen or
heard.
30 ‘Kitchen utensils’ [snod spyod] refers to pots [snod], knifes [khri] and so forth, things that are
used in the kitschen [thab tshang nang la ’bad rtsol gtang gi cha lag].
31 ‘Being humble’ [gcom bskyungs] means: 1. to be soft-spoken [skad chung ngur smra ba]; 2.
humble, unpretentious [khengs dregs spangs pa], abandoning showing off [ngam chos shugs
chen po spangs pa].
112 Khenpo Kunpal’s Commentary
[222] ’jig-rten na ma zhi-ba chu-skyar dang byi-la dang chom-rkun-pa dag-gis spyod-lam
shin-tu ’jam-pos rkang lag la-sogs-pa’i sgra-med-par ’jab cing ’gro-ba yis rang-rang gi
mngon-par-’dod-pa’i don kha-zas la-sogs-pa sgrub-pa yin la de-ltar ma bsgrub na mi
’grub-pa yin na / thub-pas sam byang-chub-sems-dpas rang-gzhan gyi don-bsgrub-
pa la dus-rtag-tu de-bzhin-du spyod-lam zhi-dul dang bag-yod-par spyad dgos-par
smos-kyang-ci-dgos so //
[223] gzhan la gzhen-bskul-’debs-pa ste rang la gzhan zhig gis khyod kyis mi-dge-ba ma
byed bslab-pa slob-gnyer sogs gyis shig ces phan-pa’i kha-ta-byed-pa la mkhas shing
/ rang gis ched-du gnyer nas ma bcol bzhin-du chos dang ’jig-rten phan-par-byed-
pa’i ngag ces kha-ta bsgrub tu rung mi rung ci-yin-kyang nga-rgyal dang khyad-gsod
sogs mi byed-par re-zhig gus-pas spyi-bor-blang-gyis te chos dang mthun-pa rnams
ni bsgrub cing mi mthun-pa rnams gzod-’dor zhing de la mi ’jug go // dus-rtag-tu
’phral-yun-du phan-par smra-ba kun gyi bka’-bzhin sgrub-pa’i slob-mar-gyur-pa lta-
bu zhig byas nas
legs-par-smras-pa thams-cad la //
dge-bar-gsungs zhes brjod-par-bya //
bsod-nams-byed-pa mthong-gyur-na //
bstod-pas legs-par dga’-ba-bskyed //
Khenpo Kunpal’s Commentary 113
[222] In this world, the heron [chu skyar], the cat [byi la] and the thief, none (of them)
peaceful (beings), accomplish the goal they each desire, (obtaining) their food and the
like, by moving covertly and silently on paws and feet in a very soft manner. If they
do not proceed in this (careful manner), they will not accomplish (their goal).
Therefore, it is needless to mention that a sage or a bodhisattva must always act in this
manner, being peaceful, tame and heedful in his conduct, to accomplish the goal for
himself and for others.
[223] With respect—without reacting arrogantly or with disregard [khyad gsod], no matter
whether or not the advice is appropriate to carry out—I accept on the spot [re zhig]
advice that has not been sought [ma bcol] by my pursuing it, that brings benefit for
(my) dharmic and worldly (life), and (that is given by) those skilled in admonishing
others—meaning those other (people) who give me useful advice, saying, “You
should not commit non-virtue, but should pursue your (bodhisattva) trainings.” Those
(admonitions) that accord with the dharma I will carry out and those that do not
accord with the dharma I will subsequently disregard and not follow up upon. At all
times I will be like a student of everyone who speaks (words) that are of temporary
or of long-lasting benefit, practicing (what they say) as though it were the (Buddha’s)
command. Having done that, …
[225] de kha-gsag-tu-’gro-ba bzlog-pa’i ched-du lkog na’ang de’i yon-tan gzhan la brjod-
pas bstod-par-bya zhing / gang-zag gzhan zhig gis rang mi dga’-ba’i gang-zag sogs
gzhan su-zhig gi yon-tan brjod-par-byed na rang gis de dang ’gal-bar mi smra-bar
de’i rjes-su-mthun-par yon-tan-brjod-pa ste brjod-rogs-byed dgos so / ’ga’-zhig gis
rang gi yon-tan-brjod-pa mthong na des rang nga-rgyal-bar-mi-byed-par brjod-
mkhan-po de yon-tan gyi khyad-par shes-pa’i mkhas-pa dag-snang-can yon-tan dang
ldan-par rig-par-bya dgos so //
[226] spyir yang rang-gzhan gyi bya-ba-rtsom-pa thams-cad rang-rang gi sems dga’-ba
’thob-pa’i phyir yin te / de-lta-bu’i sems dga’-ba de ni chen-po’i-rin gyis nyo na’ang
mi rnyed-pas shin-tu dkon-pa yin-pa / de-ltas te de-lta-bas-na gzhan rnams kyis
byas-pa’i thos-bsam-sgom-pa la-sogs-pa chos-’jig-rten-gyi-yon-tan gyis te yon-tan la
phrag-dog-med-par yi-rang-bas rang-nyid dga’-ba’i-bde-ba-la-longs-spyod-par-bya
ste dga’-ba-bsgom nas
Khenpo Kunpal’s Commentary 115
[224] I will say “Well said,” to all that has been well spoken such as discourses about the
dharma and so forth, in order to delight those (speakers) and to rejoice in (their
words), without giving any inappropriate response. And if I see others performing
merit such as making offerings (to the buddhas and bodhisattvas), practicing
generosity (toward sentient beings) and so on, without belittling them due to my own
jealousy, I will inspire genuine enthusiasm and joy in their minds by actually and
openly praising them, saying, “You have done what is proper and befitting.”
[225] In order to prevent this from becoming flattery [kha gsag], I will extol them by talking
discreetly about their qualities to others. If another person speaks of the qualities of
someone else, such as an individual I personally dislike, I will not contradict the
(speaker), but will agreeably discuss the qualities of that (individual), that is to say I
will make supportive conversation. If I notice that someone is speaking of my own
qualities, without this making me proud, I will acknowledge that the speaker is
(himself) endowed with qualities, that he has pure perception and is skilled in
recognizing special qualities (in others).
[226] In general, all actions undertaken by myself and others are (done) to achieve personal
mental happiness. Even if one could purchase such a happy mind at a high price, it
would be extremely rare since it is not (easily) found. Therefore, meaning for this
reason, I will myself experience a joyful satisfaction due to rejoicing without any
jealousy in the qualities (of others), in the dharmic and worldly qualities such as
studying, contemplating, meditating and so forth, others have developed. Having
thus generated joy …
116 Khenpo Kunpal’s Commentary
[228] gzhan-dag gis gtam-’dri-ba la lan sogs smra-ba’i tshe-na-yang shes-bzhin dang ldan-
pas yid-phebs-pa’am yid-phab ste de dge-sdig gang la mos na de dang mthun-pa
dang / yid-ches su rung-bas rang gi tshig snga-phyi mi ’gal-bas ’brel-ba dang / the-
tshom mi skyed-pas don-gsal-po dang pha-rol-po de’i sems dga’-bas yid-du-’ong-ba
dang / rang-phyogs la sems chags-pa’i-gtam dang gzhan-phyogs la zhe-sdang bas mi
dga’-ba’i-gtam la-sogs-pa spangs-pa dang / skad-kyi-gdangs dang bshad-tshul ’jam
zhing gtam-mang-nyung de la ran-par smra-bar-bya dgos so //
I will never suffer any losses in this life (with respect to this joyful satisfaction)
And in future lives as well I will achieve great happiness.
(But) through the defect (of jealousy) I will be unhappy and miserable
And in future lives I will (experience) great suffering.
[227] If I experience this (joyful satisfaction), I will never suffer any losses in this life with
respect to this experience; and, as a fruition of my noble mindset (of rejoicing), which
is free from jealousy, in future lives as well I will achieve the great or grand
happiness of the higher realms and so forth. (But) in this life, through the defect of
anger, jealousy, competitiveness and so on when seeing others’ qualities, riches,
wealth and the like, I will exhaust my own qualities, and since the weapon of my bad
intentions is turned toward myself, I will experience various forms of being unhappy
and miserable; and, as the fruition of my negative mindset, in future lives I will
experience the great or grand suffering of the lower realms.
[228] When one speaks in response to questions asked by others, with introspection one
should speak agreeably or harmoniously, in other words, whether people are inclined
to virtue or to negativity, whichever it might be, (one should respond in a way that)
suits (their frame of mind). (One should speak) with consistency, inspiring trust since
there is no contradiction between one’s earlier and one’s later statements, with clear
meaning, not giving rise to doubt, and pleasantly, delighting the mind of one’s
partner (in conversation). Having abandoned unpleasant conversations such as
(speaking) with a mind of attachment toward one’s own group and aversion toward
other groups, (one should speak) gently in one’s tone of voice and manner of talking,
and in moderation concerning the how much one converses.
[229] mig gis mtho-dman drag-zhan sogs sems-can su la lta-ba na yang sems-can ’di-dag-
nyid la brten nas bdag gis dang-po byang-chub-kyi-sems-bskyed-pa dang bar-du
pha-rol-tu-phyin-pa-drug la-sogs-pa’i tshogs-gnyis kyi byang-chub-sems-dpa’i-spyod-
pa spyad de mthar sangs-rgyas-kyi-go-’phang thob-pa nyid du ’gyur ro zhes byang-
chub-sems-dpa’i-spyod-pa’i grogs dang bshes-gnyen lta-bur shes nas mig-sdang sogs
mi byed-par mas-bu-la-lta-ba-bzhin g-yo-med cing ’khyog-po ma yin-par drang zhing
kun-slong byams-pa dang ldan-pa’i tshul-gyis blta-bar-bya dgos so //
[229] When looking with my eyes at sentient beings, whoever they may be, whether they
are high or low, powerful or meek, I will look at them like a mother looks at her child,
not giving them hateful glares, but candidly, without wavering or flinching, and with
a motivation of loving-kindness, acknowleging that they are like helpers for my
bodhisattva conduct or like (spiritual) friends, (thinking), “Relying on these sentient
beings I will first develop bodhicitta; next (I will practice) the conduct of a bodhisattva
of (gathering) the two accumulations through the six transcendental perfections and
the like; and finally I will attain the level of buddhahood.
[230] When practicing any kind of virtue, the key-point concerning time is (to practice)
constantly [rtag par] or continuously. The key-point concerning motivation is to be
motivated by strong passion [mngon zhen], in other words by a powerful (spiritual)
yearning such as faith, compassion and so forth. Or, the key-point concerning the
remedial force—(when) being motivated by a remedial force—is that just as
generosity is certain to function as an antidote to stinginess, through the giving away
of what is most treasured [gang gces] and most loved [gang dmar], or as discipline
(serves to) overcome one’s major attachments, whatever they are, (all six perfections)
are certain to function as remedial forces for what does not accord with the six
transcendental perfections. Or, the key-point of the ‘field’ is that if one practices
generosity and the like toward the ‘field of objects endowed with qualities’, the three
jewels; the ‘field of benefits’, one’s parents; and the ‘field of those (who live) in
misery’, such as travelers from afar, those who are sick for a long time and so forth,
much greater virtues will result than making donations to anyone else. The same
(principle) applies to negativity as well.
[231] When practicing any kind of virtue, imitating others is utterly useless. Especially
concerning the conduct of a bodhisattva, for instance in regard to generosity, since
there are distinctions between pure and impure generosity, if one is not learned about
(pure and impure) motivation, the (proper) style of generosity, dedication and so forth,
then (one should at least understand that) even animals practice mere ordinary
generosity. Therefore, after one becomes learned (in these topics), (one’s practice) must
come to the point [gnad du ’gro ba].
120 Khenpo Kunpal’s Commentary
[232] dang-po rang-nyid kyis chos gang bsgrub na de’i don la shin-tu mkhas-par-byas
shing de’i don la yid-ches-pa’i-dad-pa dang ldan-par-byas nas byang-chub-sems-
dpa’i-spyod-pa phyin-drug la-sogs-pa’i las rnams bdag gis dus-rtag-tu bya ste /
sngon jo-bo-rje’i phyag-tshva-gdab-pa’i rnam-thar bzhin-du mchod-pa dang sbyin-pa
la-sogs-pa’i las rnams kun la bskul-ba-po dang byed-pa-po sogs gang-zag gzhan su-
la-yang re-ltos bcas te sgrub-par-bya-ba ma yin no ste rang gis ’grub na bsgrub la mi
’grub na gzhan-la-ltos-mi-rung ngo //
sbyin-pa’i-pha-rol-phyin la-sogs //
gong-nas-gong-du khyad-zhugs spyad //
chung-ngu’i phyir ni che mi gtang //
gtso-cher gzhan gyi don bsam mo //
[232] At first, regardless of which dharma I practice, being endowed with great learning in
the meaning of this (dharma) and with the faith of conviction in its meaning, I will
always carry out activities such as six transcendental perfections and so forth, the
conduct of a bodhisattva, myself. Just as in the past, in the life-story of Lord Atiśa, he
made terracotta (figures) by hand, in all my activities such as (presenting) offerings,
(practicing) generosity and the like, I will not practice (the dharma) placing my
expectations in someone else, in any person (other than myself), in people who
request (me to practice) or people who practice (on my behalf), meaning, if I want to
practice, I will do it myself, and if I do not want to practice, it is not proper to rely on
others (to do it for me).
32 Sūtrālaṃkāra, page 71: snga ma la brten phyi ma skye // dman dang mchog tu gnas phyir
dang / rags pa dang ni phra ba’i phyir // de dag rim par bstan pa yin //
122 Khenpo Kunpal’s Commentary
[234] sbyin-pa lta-bu dman-pa’am chung-ngu’i phyir ni tshul khrims lta bu mchog gam che
ste chen po mi gtang ngo zhes spyir btang dang / dmigs-bsal byang-chub-sems-dpa’
rnams kyis gtso-cher gzhan sems-can gyi don gang gis ’ong-ba de bsam mo zhes
bsam zhing bsgrub dgos-pa yin no //
zhes pa ltar ro //
[234] “Do not abandon a superior or greater, meaning a higher (perfection), such as
discipline for instance, for the sake of a lesser or minor (perfection) such as
generosity.” In general it is stated thus; however, in particular, one must bear in mind
that “Bodhisattvas primarily consider whatever brings the greatest welfare for other
sentient beings,” and practice (accordingly). It is said:
[235] Third, the discipline of fulfilling the benefit of sentient beings has three points: (1)
earnestly applying oneself to the benefit of others, (2) attracting (sentient beings to the
dharma) with (gifts of) material things and (of) the dharma, and (3) protecting others
from disbelief.
[236] Having understood and practiced in this way ‘the discipline of refraining from
negative conduct’ and ‘the discipline of practicing virtuous dharma’, I will always
practice with great diligence for the welfare of others what is called ‘the discipline of
fulfilling the benefit of sentient beings’, without considering my personal welfare at all.
[237] For those who strive in this manner, and who are utterly without any concern for their
personal welfare, the Buddha, ‘the one endowed with great compassion’, the one
seeing how in far-distant (future) times violating temporary and minor happiness and
causing minor suffering can lead to the attainment of everlasting and great happiness
and to the elimination of great suffering, has permitted even that which is prohibited
for the followers of the Hīnayāna and for the beginning bodhisattvas, namely the
seven non-virtuous actions of body and speech, to those bodhisattvas who have no
concerns for their personal welfare. For example, (in stories of Buddha’s previous
lives) the compassionate captain killed the ‘Black Person with the Short Lance’ in order
to protect him from falling into the hell (realms), and (a monk) called ‘Star’, the son of a
brahmin, acted impurely with the daughter of a merchant in order to protect her from
the the horrors of death. It is said (in the sūtras) that (these two) thereby perfected the
accumulations (of merit) of many aeons.
124 Khenpo Kunpal’s Commentary
[238] gnyis-pa ni / rang ri-khrod lta-bur ’dug tshe bsod-snyoms ci-rnyed-pa rnams log-par-
ltung-ba bya-khyi la-sogs-pa dud-’dro rnams dang dgon-med-pa sprang-po rnams
dang phyi-nang-gi-brtul-zhugs la gnas-pa’i ri-khrod-pa rnams la bgo-bar-bya zhing
rang-gi-skal-ba la yang phud-kyis-dkon-mchog-mchod cing rang-nyid kyi lto-’grang
tsam mam ’grang-ltog ran-pa tsam-du chags-sdang med-par lus gso-ba’i ched-du
bza’-bar-bya zhing lhag-ma ’phrog-ma la bsngo zhing sbyin-par-bya ste / bza’ mang-
ches-na lci zhing rmugs-pa dang nyung-na nyams-chung-bas dge-ba bsgrub mi nus-
pa’i phyir ro //
[239] rang-nyid kyis ’chang-ba’i chos-gos dang mthang-gos dang snam-sbyar te / chos-gos-
rnam-gsum-po ma-gtogs-pa gzhan rang la ci-yod slong-mo-pa la sbyin-par-bya dgos
so / chos-gos-gsum ni sbyin-par-mi-bya ste / byang-sems-so-thar las / gal-te de la
chos-gos-gsum las / nyung-bar-gyur na gang la brten nas tshangs-par-spyod-pa la
gnas-pas de ni yongs-su-btang-bar-mi-bya’o zhes gsungs-pa’i phyir ro //
Attracting (sentient beings to the dharma) with (gift of) material things and (of) the
dharma
I will divide (my alms) among those who have fallen into the lower realms,
(Among) those without protection, (among) those who abide in discipline,
And (out of my own portion) I will eat just enough.
Except for the three robes, I may give everything away.
[238] Second: When I stay at hermitage for instance, I will divide whatever alms I receive
among (1) those who have fallen into the lower realms, animals such as birds and
dogs; (2) among beggars, those without protection; (3) among those hermits who
abide in the outer and inner discipline, and (4) out of my own portion [rang gi skal ba
la] I will present an offering to the three jewels with (a) the primary part (of my food),
and (b) I will eat just enough, merely to fill my stomach [lto ’grang], in other words
neither becoming too full nor starving [’grang ltog], just enough to sustain my body
without any attachment and aversion, and (c) I will dedicate and donate the residual
(of my food) to demons. This is because if my meal is too large, I will become heavy
and dull and if it is too small, I will become weak and will have no energy to practice
(the dharma).
[239] Except for the three-fold dharma robes, that is to say, the upper robe [chos gos / bla
gos], the lower robe [mthang gos] and the cloak [snam byar], which I wear myself, I may
give everything else away to beggars, whatever I may have. (However), I should not
give the three-fold dharma robes away. As the Bodhisattva-prātimokṣa states: “If one
has less than the three dharma robes, based on what could one practice pure conduct?
Therefore, never give away (the three-fold dharma robes).”
I should not harm this body (of mine, which I use) to practice the sublime dharma
For the sake of insignificant (benefits).
If I practice in this way
(All) sentient beings’ wishes will swiftly be fulfilled.
126 Khenpo Kunpal’s Commentary
snying-rje’i-bsam-pa ma-dag-par //
lus ’di gtang-bar-mi-bya ste //
ci-nas ’di dang gzhan-du-yang //
don-chen sgrub-pa’i rgyur gtang ngo //
ma-gus-pa la chos-mi-bshad //
mi na bzhin-du mgo-dkris dang //
gdugs dang ’khar-ba mtshon-thogs dang //
mgo-bo-g.yogs-pa dag la min //
Khenpo Kunpal’s Commentary 127
[240] In this regard, at the time of being a beginning bodhisattva, I should not harm this
body of mine—which I use to practice the sublime dharma in the proper way—by
cutting off my hand and the like, for the sake of insignificant benefits for others, but I
will maintain my body for the sake of other sentient beings with just enough food and
clothing to simply fill my stomach and to protect (my body) against cold, without
falling into the two extremes. Engaging in the bodhisattva conduct, I will dedicate my
virtue for the welfare of all sentient beings, for their (attainment of) omniscience, and I
will make aspirations and in this way work for the benefit of beings. If I practice in
this way, all sentient beings’ wishes for temporary and ultimate happiness will, in
sequence, swiftly be fulfilled.
[241] Therefore, as long as one’s compassionate motivation remains impure, that is to say
until the attainment of the first (bodhisattva) level (called) ‘joyful’, a beginner should
not in actuality sacrifice for others the head, feet, hands and so forth of this body,
which is his support to practice the sublime dharma. This is because it is not certain
that one can benefit others, because one might feel regret (about one’s action) and
because it could possibly lead to obstacles for one’s virtue. In the Śikṣā-samuccaya it is
said that (one’s body) must be protected like an important medicinal plant, for
example. However, one should certainly [ci nas] sacrifice (one’s body), that is to say
one must give it away, when (the sacrifice) does not become an obstacle for one’s
virtue but serves as a cause for accomplishing great benefit for the doctrine and
beings in this world and future worlds, just as did the physical sacrifice of Lha Lama
Jangchub Ö.33
33 In fact, it was Lha Lama Jangchub Ö’s uncle, Lha Lama Yeshe Ö, who sacrificed his body
(translator’s note). See Blue Annals, pages 244-245.
128 Khenpo Kunpal’s Commentary
[242] chos dang bla-ma la bsam-pa dang spyod-lam ma-gus-pa rnams la chos mi bshad de
/ bshad na chos-kyi-che-ba nyams-pa dang nyan-pa-po la phan-mi-thogs-pa dang
der-ma-zad chos la ma-gus-pas ngan-song du ltung-bar ’gyur ro // bsam-pa gus
kyang sbyor-ba’i-khyad-par mi na-ba’am nad-pa min bzhin-du mgo la-thod sogs kyis
dkris-pa dang / zhva-gyon-pa dang / gdugs-thogs-pa dang ’khar-ba ste lag-rten
dang ral-gri dang mdung la-sogs-pa’i mtshon-cha-thogs-pa dang / gzan la-sogs-pa
gos kyis mgo-bo g.yogs-pa dang khri-stan che-mtho la ’dug-pa la-sogs-pa dag la chos-
bshad-pa min te bshad mi rung zhing nad-pa sogs la ni nyes-pa med do //
[242] Do not explain the dharma to those who are disrespectful in their motivation and
conduct to the dharma and to the teachers. If you explain (the dharma to such people),
not only will the greatness of the dharma decline and not benefit the listeners, but
because (such people) lack respect (for the dharma) they will fall into the lower realms.
Even with a respectful motivation, key-points of conduct remain: (Do not explain the
dharma) to those who, while not being sick or ill, wrap their heads with turbans and
the like; nor to those who wear hats, carry parasols, staffs, meaning walking sticks, or
weapons such as swords, spears and so forth; nor to those who cover their heads
with shawls and so on; nor should the dharma be explained to those who sit on large
or high seats. That is to say it is not proper (to explain the dharma to such people). But
there is no fault in (explaining the dharma) to sick people (who wrap their heads or
who are lying down).
Nor (is it proper to teach) the profound and vast (dharma) to (those of) lesser
(intellect),
Nor to women who are without (the company of) men.
One should teach the lesser and the higher dharma
With equal respect.
[243] Nor is is proper to explain the Mahāyāna, the profound (teachings) on emptiness and
the vast (teachings) on the levels and paths and so forth to those of lesser intellect who
are inclined toward the path of the śrāvakas and the pratyekabuddhas; nor should
ordained monks explain the dharma to (a group comprised) exclusively of women
who are without the company of men, as it would be improper for them to do so.
When one expounds the dharma, do not be like those who are (only) inclined to
expound the lesser dharma of the śrāvakas and the pratyekabuddhas and/or like
those who are (only) inclined to expound the higher dharma of the greater vehicle;
and without regarding (either of the two vehicles) as ‘the good one’ or ‘the bad one’,
but rather as food differs for old people and for infants, one should teach, that is to say
one must expound (the dharma), with respect, knowing that (both vehicles) are equal
or similar for the path to complete liberation, just like the taste of molasses [bu ram] and
of salt [lan tsha] (are different). Therefore, the Sarva-dharma-vaidalya-saṃgraha-sūtra says:
“Mañjuśrī! If someone considers some of the teachings taught by the Tathāgata as
good and considers some as bad, that (person) has rejected the sublime dharma.”
130 Khenpo Kunpal’s Commentary
rgya-chen chos-kyi-snod-gyur-pa //
dman-pa’i-chos la sbyar-mi-bya //
spyod-pa yongs-su-dor-mi-bya //
mdo dang sngags kyis ’drid-mi-bya //
One should not steer those who are a vessel for the vast teachings
Toward the teachings for the lesser ones.
Do not ignore the conduct (of recognizing karma).
Do not mislead (a capable person) with sūtras and mantras.
[244] One should not steer those of sharp capacity, with an affinity for the Mahāyāna, those
who are a vessel for the profound and vast teachings, toward the teachings
(designed) for the lesser ones, toward the path of the śrāvakas and the
pratyekabuddhas. Steering them (in that direction) is not proper because one will
acquire a root-downfall, because one binds the intelligent ones and because one
deceives the faithful ones. Furthermore, on special occasions, when it is necessary to
primarily expound the profound view, do not ignore the conduct of (recognizing)
karma and its results such as the benefits of virtue, the defects of negativity and so
forth, in other words, it is (absolutely) necessary to mainly expound virtue and
negativity, cause and result.
[245] Do not mislead or delude a person who is capable of practicing the bodhisattva
conduct with words of the literal (meaning) such as, “Simply reading a little of the
beneficial sūtras or reciting a few dhāraṇī-mantras is sufficient, meaning you will be
liberated by this alone.” A teacher should look after (capable students) according to
their capacity, and should explain the distinctions of the provisional meaning, the
definitive meaning, the covert intentions and so forth.
[247] zas-za-ba’i tshe kha ha-cang bkang che-ba dang rkan-tog-pa la-sogs-pa’i sgra dang
bcas-par za-ba dang zas khar ma sleb-par kha-gdangs nas ha-cang rngams-pas ni
bza’-bar-mi-bya’o // khyim la-sogs-par gang ’dug-pa’i tshe rkang-pa gnyis brkyang
ste mi ’dug cing lag-pa-bkru-ba’i tshe lag gnyis mnyam-par mi gnye’o ste phan-tshun
rim-gyis bkru’o //
[248] rta-khal sogs bzhon-pa dang mal-sa dang ’dug-pa’i stan gcig gam gnas-khang dben-
pa dag-tu yang khyim-pa rnams kyis gzhan gyi bud-med dang rab-tu-byung-bas ni
nye du ma yin-pa’i bud-med gzhan dang gcig nyid-du mi bya ste mi rung ngo //
mdor-na ’jig-rten sems-can gzhan rnams kyis ’phya zhing ma-dad-par-gyur-pa’i-
spyod-pa kun rang gis mthong zhing shes-pa rnams dang rang gi ma mthong zhing
mi shes-pa rnams kyang gang-zag gzhan mkhas-pa dang rgyus-yod rnams la dris te
spang-bar-bya dgos so //
Khenpo Kunpal’s Commentary 133
[246] Third: If a bodhisattva does not protect others from having disbelief (in him), this will
become a major condition for negativity in other people. Therefore, if one discards a
tooth-stick34 or (clears) spittle, mucus [snab], phlegm [kha lud] and so forth in the
presence of a master or at places such as temples, houses and the like, one should
cover it up with earth and so on, so it cannot be seen. To pollute clean water that is
used by oneself and others or (to pollute) a beautiful meadow with urine, excrement
and so forth is contemptible and forbidden, and should therefore not be done.
[247] When eating food, do not eat with an overly full mouth, nor with noise such as
clicking (the tongue) against the palate), nor with your mouth wide open, before the
food reaches your mouth. When sitting somewhere, in a house the and like, do not sit
with both your legs outstretched, and, when washing (your hands), do not rub your
two hands together but wash them one by one, one after the other.
One should not be alone with someone else’s woman on a mount, upon a bed
A seat or in a house.
Having seen as well as asked (about what is offensive),
(One) should avoid all (conduct) that causes worldly (beings) to lose faith.
[248] One should not be alone with someone else’s woman—householders [khyim pa]
should not be with women (married) to others, and renunciants should not be with
(any women) except their close (female) relatives—on the same mount [bzhon pa] such
as a horse, a pack animal [khal] and so on, upon a bed, a seat or in a remote house, as
this is not proper. In short, those who have seen and discovered for themselves (what
is offensive) as well as those who have not seen and discovered for themselves (what
is offensive) should nevertheless ask other people who are learned and experienced
about (what is proper), and should avoid all conduct that causes worldly sentient
beings to criticize or to lose faith.
34 The twig of a certain tree is traditionally used for cleaning the teeth in India.
134 Khenpo Kunpal’s Commentary
[249] lam sogs ’dri-ba’i tshe ma-gus-pa’i-rnam-’gyur lag g.yon-pas sdigs-mdzub la-sogs-pa
dang sor-mos te sor-mo gcig gis brda-tsam-gyis lam-bstan-par ni mi bya ste lus-ngag-
gi-rnam-’gyur gus shing spro-ba dang bcas-pas g.yas-pa yi lag-pa dag ni sor-mo kun
gyis kyang ji-ltar dris-pa’i lam35 yang ’jig-rten-pa rnams dad-par-’gyur-ba de-ltar
yang-dag-par legs-par bstan-par-bya dgos so //
[250] snod-spyad sogs bca’-ka len-pa dang ’jog-pa sogs dgos-pa chung-ngu la’ang lag-pa
ches-cher ram shas-cher drag-tu bskyod-par-bya ba min te cung-zad-tsam skyod la
nga(?)-sgra-bsgrags-pa dang se-gol la-sogs-pas brda-bya ste go-brda’-sprad dgos
shing de-ltar ma byas na gzhan-du spyod-lam ma bsdams-par-’gyur-ba’i skyon gyis
gzhan rnams ma-dad-par-’gyur ro //
[249] When being asked about the road and so forth, do not point out a road merely by
indicating it with disrespectful gestures such as making a threatening gesture with
your left (hand) and so on, or with your finger, that is to say with one finger, but
instead point out the road about which you have been asked correctly and properly,
with a joyful and respectful attitude of body and speech, and with your (entire) right
hand, with all your fingers, so that worldly people become faithful.
[250] Nor should you greatly or vigorously move your hands for only a minor purpose
such as picking something [bca’ ka] up or putting it down, like as a ‘kitchen utensil’
[snod spyod] and so forth, but rather give an indication, meaning you must make
yourself understood, by a gentle movement, by being soft-spoken, by (gently)
snapping your fingers and the like. Otherwise, if you do not act like this, you will
lose composure in your conduct and due to this defect, others will lose faith.
[252] de la rang gi tshe gcig gi bya-ba dang rang nyin gcig gi bya-ba sgo-bstun nas nyams-
su-len dgos te / ’di-ltar da-nang nyi-rtse-shar-ba rang byis-pa-btsa’-ba’i dus dang /
nyin-gung dar-la-bab-pa dang / dgongs-mo rgas-pa dang / nyal-ba ’chi-nad-kyis-
thebs-pa’i dus dang / gnyid tshe shi-ba dang / rmi-lam bar-do dang / nang sad tshe
phyi-ma’i-skye-srid dang nying-mtshams-sbyar-ba dang mthun-pas de-dang-de’i-
skabs-su de-dang-de yin-pa’i ’du-shes-bzhag ste byang-chub-kyi-sems-rin-po-che sogs
nyams-len ma brjed-par-bya dgos gsungs //
byang-chub-sems-dpa’i-spyod-pa dag /
tshad-med-par ni gsungs-pa las //
sems-sbyang-ba yi spyod-pa ni //
nges-par de-srid spyad-par-bya //
[251] When lying down during the midnight session [nam gyi gung thun] think, “I will lie
down just as ‘the protector of all beings’, the Buddha Bhagavān, lay down, when he
demonstrated the manner of passing into nirvāṇa, in the posture of a sleeping lion,
with his right side on the ground, his head facing north and gazing to the west.”
Thinking like this is also a recollection of the Buddha and is therefore without harm.
Lie down stretched out, with your head facing in any desired direction such as east,
north and so forth, with your right side down, your feet on top of each other, your
right palm below your (right) cheek, and your left (hand) on top your left thigh,
covered in your (three) dharma robes. With mindfulness and introspection, go to
sleep with your mind firmly focused or concentrated from the very first (moment) of
lying down on the concept of light, on the concept of dying, and on the concept or
intent to quickly rise in the morning.
[252] In this regard, you must practice by synchronizing the actions of your (entire) life with
your actions of one single day. That is to say, the rising of the sun in the morning is
similar to the time when you were born as an infant; midday to the time when you
became a mature adult; evening to aging; lying down to the time when you will be
stricken with a fatal disease; the time of falling asleep to death; dreaming to the
intermediate state; and the time of waking up the following morning to entering into
the next life, as well as to the moment of conception [nying mtshams sbyar ba] and
therefore you should apply the respective concept (of the period of your life) to the
respective (concept of the time of the day). In other words, (Paltrül Rinpoche) said that
(at no time) should one forget the practice the precious bodhicitta and so forth.
[253] Fourth, teaching the other sections of perfect practice has (two points): (1) the actual
perfect practice and (2) condensing the meaning of the chapter.
[254] Although the distinctions of the bodhisattva conduct such as the six transcendental
perfections, the four ways of attracting (disciples) and so forth are countless and
limitless, from (all) that has been taught in the bodhisattva piṭaka, beginning
bodhisattvas should (at least) meditate upon and practice the conduct of purifying or
training the mind, as in this Bodhisattva-caryāvatāra, until their minds have been
trained with certainty.
138 Khenpo Kunpal’s Commentary
[256] ched-du-bya-ba rang ngam gzhan sems-can rnams gyi dbang-po yang rung ste gnas-
skabs-gang-dang-gang-du bya-ba-ci-dang-ci-la spyod kyang rung / mdor-na byang-
chub-sems-dpa’ rnams kyis ji-ltar bslab dgos-par lung rnams las gsungs-pa zhi-ba-
lhas bka’-lung-bzhin-du bsdus-pa gang yin-pa’i gnas-skabs-de-dang-de-la mngon-
par yid-ches-pa’i sgo-nas ’bad de bslab-par-bya dgos so //
[257] de-gang-zhe-na zhi-ba-lhas rgyal-ba’i-bka’-lung bzhin-du bsdus-pa ’di-ltar / dper-na
’gro-ba’i tshe / lam sogs ’jigs-pa-brtags sogs dang ’dug-pa’i tshe / rkang-pa-brkyang
te sogs dang / ri-khrod sogs su ’dug tshe / log-par-ltung dang sogs / zas-za tshe /
kha-bkang-ba sogs dang / gtam-bshad tshe / smra na yid-phebs sogs dang gzhan la
blta-ba’i tshe / mig gis sems-can sogs dang / nyal-ba’i tshe / mgon-po mya-ngan-’das
sogs kyis mtshon te gang gsungs-pa dang / gzhan-yang spyod-yul yongs-su-dag-pa’i-
mdo bzhin-du yang gsungs /
Khenpo Kunpal’s Commentary 139
Three times during the day and three times during the night
Recite the Tri-skandha-(sūtra).
By relying upon the victors and upon bodhicitta
The ‘remaining downfalls’ will be alleviated through this (sūtra).
[255] In case a root downfall should occur, one should confess it according to the confession
methods of a person of the highest, the middle or the lower capacity, and should take
the bodhisattva precepts again. Furthermore, if any ‘minor infraction’ [nyes byas] or the
like should occur, three times during the day and three times during the night recite
for instance the Tri-skandha-sūtra (the Sūtra of the Three Heaps), which includes
confession, rejoicing and dedication, (a text for) the confession of downfalls for
bodhisattvas. By relying upon the victors and their sons, such as the ‘thirty-five
buddhas’ and so forth, and upon bodhicitta, the ‘remaining downfalls’ that is to say
infractions other than the root downfalls, will be alleviated or purified through this
powerful remedy.
[256] Regardless of whatever one is doing in any situation, whether for one’s own benefit
or for others, for whichever object of intent, in short, one must diligently and with
true conviction apply in each situation whatever has been taught in the teachings (of
the Buddha) and whatever has been condensed by Śāntideva according to the direct
words (of the Buddha) and scriptures about how bodhisattvas must train.
[257] If one asks what these (teachings) are, then Śāntideva has condensed (the teachings)
according the the direct words and scriptures of the Victor. For instance, when one
walks, (recollect stanza 37): “To inverstigate whether there is any danger on the
road…” When one sits, (recollect stanza 92): “Do not sit with your legs
outstretched…” When one stays at a hermitage and the like, (recollect stanza 85): “I
will divide (my alms) among those who have fallen into the lower realms…” When
eating, (recollect stanza 92): “Do not eat with a full mouth…” When one talks,
(recollect stanza 79): ”When one speaks, one should speak agreeably …” When one is
looking at others, (recollect stanza 80): “When looking with my eyes at sentient
beings…” When one is lying down, (recollect stanza 96): “Just as ‘the protector’ lay
down to pass into nirvāṇa…” With these (statements) and others, (Śāntideva) has
indicated all (the Buddha) has taught. Further (instructions) are taught in the Chö-yül
Yongsu Dapey Do (???).
140 Khenpo Kunpal’s Commentary
[258] rgyal-sras rnams kyis bzo gso-ba / sgra tshad-ma / nang-don rigs-pa ste rigs-pa’i-
gnas-chen-lnga dang gnas-chung-lnga la-sogs-par mi bslab-pa yi shes-bya’am rigs-
pa’i-gnas de ni gang-ci-yang-yod-pa-min te de-ltar shes-bya mtha’-yas-pa la bslab
cing dran-shes la gnas-pa’i byang-chub-sems-dpa’i thabs-la-mkhas-pa de la goms-
pa’i-’degs-’jog dang lag-pa’i-brkyang-brkum la-sogs-pa tshun-chad bsod-nams dge-
ba’i-dngos-por mi ’gyur-ba gang-ci-yang-med de mi-dge-ba’am dge-bar ’gyur na
gzhan lung-ma-bstan la-sogs smos-ci-dgos so //
[259] chos dang zang-zing gis gzhan-don dngos-su byas sam yang-na rang mtshams
bsnyen-sgrub la-sogs-pa’i dge-ba-bsgrub ste gzhan-don du bsngo zhing smon-lam-
gdab-pa la-sogs-pas brgyud-nas kyang rung ste gzhan sems-can thams-cad kyi don
kho-na sgrub-pa las rang-don bsgrub-pa sogs gzhan mi spyad cing / ched-du-bya-ba
sems-can kho-na’i don gyi phyir rang dang gzhan gyis dus-gsum du bsags-pa’i
phyin-drug la-sogs-pa’i dge-rtsa gang ’grub thams-cad rdzogs-pa pa’i-byang-chub
kyi go-’phang ’thob-pa’i phyir bsngo’o zhes bsngo zhing smon-lam-gdab-par-bya
dgos so //
rtag-par dge-ba’i-bshes-gnyen ni //
theg-chen don la mkhas-pa dang //
byang-chub-sems-dpa’i-brtul-zhugs mchog /
srog gi phyir yang mi btang ngo //
Khenpo Kunpal’s Commentary 141
[258] There is no field of knowledge or science, that is to say the five greater sciences such as
(1) arts, (2) medicine, (3) linguistics, (4) logic and (5) Buddhist philosophy, as well as
the five minor sciences, that the sons of the victors do not learn. For someone who is
skilled in the methods of a bodhisattva, someone who has studied all fields of
knowledge and who is abindng in this way in mindfulness and introspection,
everything becomes meritorious, even down to lifting up and setting down the foot
or stretching and bending the arm and so forth. Since even the non-virtuous actions (of
body and speech) turn into virtue, it is needless to mention in addition that neutral
actions (also turn into virtue).
One should not do anthing except (practicing for) the benefit of sentient beings
Either directly or indirectly,
And (should say), “For the sole welfare of sentient beings
I dedicate all (roots of virtue) for (the attainment of) enlightenment.”
[259] One should not do anything—besides practicing for one’s own benefit—except
practicing exclusively for the benefit of all other sentient beings, either working
directly for the welfare of others through (the gift of) dharma or (the gift of) material
things, or indirectly by dedicating the (the merit), making aspirations and the like for
the welfare of others after one has practiced virtue such as (performing the recitations
of) ‘approach’ and ‘accomplishment’ by oneself in retreat. One must make dedications
and aspirations, saying “For the sole welfare of sentient beings—the object of
intent—I dedicate all roots of virtue that have been accumulated by myself and others
throughout the three times by means of the six transcendental perfections and the like,
for the attainment of the level of perfect enlightenment.”
[261] ces chen-po-bdun dang ldan-pa’i chos theg-pa-chen-po zab dang rgya-che-ba’i tshig-
don ston-pa la mkhas-pa dang spyod-pa byang-chub-sems-dpa’i-tshul-khrims sam
brtul-zhugs mchog ste sdom-pa-la-gnas-pa’i dge-ba’i-bshes-gnyen rnams rang gi lus
dang srog gi phyir yang mi gtong ngo ste rang-gi-srog-la-bab-kyang bka’-’gal thugs-
dkrugs sogs mi bya-bar bla-ma la bsten-pa mi spang-bar-bya dgos so //
[260] From (the time) I first direct my mind toward enlightenment until the attainment of
the level of great enlightenment, with devotion of my three doors (of body, speech and
mind), I must rely upon a sublime master, a spiritual guide who, when I always
associate myself with him, naturally gives rise to all qualities (in me). Furthermore,
from among (the three meanings of the word yāna, which are) (a) a vehicle that
transports someone, (b) a vehicle that transports to somewhere and (c) a vehicle that
transports by (a certain method), the last is (the meaning of Māhayāna). From the
Sūtrālaṃkāra:
[261] Never, even at the cost of my own body or life, will I forsake (my spiritual guide),
who is learned in teaching the meaning and words of the profound and vast
Mahāyāna, the dharma that is thus endowed with the seven-fold superiority, and
who in his conduct is superior in the discipline or training of a bodhisattva, that is to
say a spiritual guide who abides in his (bodhisattva) precepts. I will not give up
relying upon a master and will not, even at the cost of my own life, oppose his
command, upset him and so forth.
[262] If one asks how to rely, then the Gaṇḍha-vyūha chapter of the Avataṃsaka-sūtra
extensively explains the manner of relying (upon a spiritual master). (In the same
chapter) the manner of relying upon a master, a spiritual guide, is lauded in the
biography of the boy Śrī-sambhava36 and the girl Śrī-mati, into whose presence the
Bodhisattva Sudhana came after he had relied upon a great number of spiritual
guides, such as one hundred and ten and so forth. (The same chapter also says):
“Noble son, you should give rise to the concept of yourself as a sick person, of your
spiritual guide as a physician, of the dharma as your medicine, and of intensive
practice as a swift cure for your illness.” Thus one must train and rely. Understand the
trainings of a bodhisasattva such as what must be done and what must be avoided in
regard to the manner of how to rely upon a spiritual friend through reading this
biography of Śrī-sambhava and other advice spoken by the Buddha in the sūtra
sections.
From (studying and reading) the sūtra section (the bodhisattva) trainings become
apparent.
Therefore, one should recite the sūtra section.
One should first read
The sūtra of Ākāśagarbha.
[263] Furthermore, from studying and reading the sūtra section the trainings of a
bodhisattva become apparent and can be understood. Therefore, for that reason, one
should read and recite the sūtra sections. In particular, one should first, or at the
beginning read the sūtra of Bodhisattva Ākāśagarbha because it clearly teaches the
distinctions of the eighteen root downfalls of a bodhisattva and also the method for
restoring root downfalls when they occur.
[265] yang-na re-zhig zhi-ba-lha rang gis mdo-sde rnams las byang-chub-sems-dpa’i-
spyod-pa rnams mdor-bsdus-pa’i mdo-rnams-kun-las-btus-pa la yang blta-bar-bya
dgos so // de-bzhin-du bdag-nyid-chen-po ’phags-pa-klu-sgrub kyis mdzad-pa’i
bslab-btus dang mdo-btus gnyis-po’ang ’bad-pas yang-nas-yang-du blta-bar-yang-
bya’o //
gang-las-gang ni ma bkag-pa //
de-nyid spyad-par-bya-ba ste //
’jig-rten sems ni bsrung-ba’i phyir //
bslab-pa mthong nas yang-dag spyad //
[266] de-ltar rgyal-ba’i-bka’ mdo-sde rnams dang bstan-bcos bslab-btus dang mdo-btus kyi
gzhung gang-dang-gang las bya-ba gang-dang-gang ni ma bkag cing gnang-ba de-
dang-de-nyid ni byang-chub-sems-dpa’ rnams kyis dus-rtag-tu tshul-bzhin-tu spyad
cing bslab-par-bya-ba ste mdor-na ’jig-rten-pa rnams kyi ma-dad-pa’i-sems ni
bsrung zhing mgu-bar-bya-ba’i phyir byang-chub-sems-dpa’-bslab-pa mthong zhing
shes-par-byas nas sems-can rnams la phan-pa ’ba’-zhig yang-dag-par spyad-par-bya’o
/
Khenpo Kunpal’s Commentary 147
[264] Therefore, I will definitely, meaning without a doubt, read not only one time but
again and again the Bodhisattva-śikṣā-samuccaya, the compendium of all
bodhisattva trainings, because in this Śikṣā-samuccaya, which Śāntideva himself
composed, (everything) that bodhisattvas should constantly practice and train in is
extensively and clearly taught, namely how to (apply) to my body, my wealth and my
virtues (1) giving away, (2) protecting, (3) purifying and (4) increasing.
[265] Alternatively, I will sometimes also look at the Sūtra-samuccya, in which Śāntideva
himself condensed the conduct of a bodhisattva from the sūtra-sections. Likewise, I
will also read diligently over and over the two (treatises) written by the great master,
the noble Nāgārjuna, the Śikṣā-samuccaya and the Sūtra-samuccya.
[266] In this manner, bodhisattvas should at all times properly practice and train in
whatever action is not prohibited but which is permitted in any of the sūtras—the
words of the Victor—or in the treatises, the Śikṣā-samuccaya and the Sūtra-samuccya.
In short, in order to protect the minds of worldly people from disbelief and to delight
them, one should study and understand the trainings of a bodhisattva and practice
them genuinely, exclusively to benefit sentient beings.
148 Khenpo Kunpal’s Commentary
[267] gnyis-pa ni / rang gi lus kyi ci-byed dang ngag gi ci-bshad dang sems kyi ci-bsam
sogs kyi gnas-skabs la skad-cig-tsam ma yin par dus-rtag-tu yang-dang-yang-du dge
mi-dge lung-ma-bstan gang-yin zhes brtag ste blang-dor la spro-bas shes-bzhin du
’jug-par-bya-ba ’di-nyid kho-na mdor-bsdu na ni shes-bzhin nyams-su-blang-ba’i
sgo-nas bsrung-ba’i mtshan-nyid do zhes mtshan-nyid-yang-dag-pa’o //
[268] lus-ngag-yid kyis ji-skad bshad-pa’i bslab-bya ’di-dag dngos-su nan-tan-du spyad
cing bslab-par-bya dgos kyi gzhung gi tshig-tsam brjod-pas sam bshad-pa tsam-gyis
dgos-pa’am don ci-zhig-’grub ste mi ’grub-pas don nyams-su-len-pa la ’bad-par-bya
dgos te dper-na sman ma zos-par sman-dpyad-rgyud-bzhi sogs bklags-pa’am bshad-
pa tsam-gyis ni nad-pa dag gi nad la phan-par ’gyur ram te mi ’gyur la lus kyis sman
zos-pa dang spyod-lam la-sogs tshul-bzhin bsten-pa las phan-thogs-pa bzhin no //
[267] Second: “I will again and again, not only for a moment but constantly, examine what
is called virtuous, non-virtuous or indifferent; that is to say ‘I will engage in
introspection with joy about what to do and what to avoid’, (examining) the
temporary condition of whatever I am doing with my body, whatever I am saying
with my voice, and whatever I am thinking in my mind. That alone is in brief the
defining characteristic of guarding (one’s mind) through the practice of
introspection.” That is the genuine defining characteristic (of guarding introspection).
[268] I should actually and seriously practice and train in these trainings with my body,
speech and mind, just as they have been explained. For what purpose or benefit can
be achieved by simply explaining or expounding the mere words of this text? Since
nothing can be achieved, I should strive to practice its meaning. For example, without
taking medicine, would the disease of a sick man be cured merely by reciting or
explaining the four tantras on medical examination? No, it would not. (The sick
person) will be benefited if he physically takes the medicine and properly follows (the
physician’s instructions on) behavior (conducive to healing) and the like.
The name of the chapter: From the Bodhisattva-caryāvatāra, the fifth chapter,
entitled “Maintaining Introspection.”
150 Khenpo Kunpal’s Commentary
Khenpo Chöga’s Commentary 151
Khenpo Chöga
Oral Explanations
of
Chapter five deals with introspection [shes bzhin] which implies that the practitioner at
all times examines the state of his or her body, speech and mind.37 The practitioner
examines what his mind is thinking or feeling, and how his mind is reacting to any
given situation. He is also aware how his body is feeling, acting and reacting at all
times. The practitioner learns to pay attention to whatever he does, speaks or thinks, to
all activities of his body, speech and mind. He must learn to develop a panoramic
awareness, like a Buddha who sees all directions simultaneously [kun tu zhal].
The actual text has four sections. The first sections teaches that in order to guard the
bodhicitta trainings [byang chub sems kyi bslab pa]38 the practitioner must guard his or
her own mind. The trainings are the precepts of bodhicitta [byang chub sems kyi sdom
pa]. Only when a practitioner guards his mind carefully will he be able to observe the
bodhisattva precepts properly. To guard his mind, the bodhisattva must rely on
mindfulness [dran pa] and introspection [shes bzhin]. In the same way, only when a
practitioner observes the bodhisattva precepts properly will he be able to guard his
mind and guide it to peace and happiness.
The second section teaches that the practitioner must rely on mindfulness [dran pa]39
and introspection [shes bzhin]40 in order to guard his mind. Without mindfulness and
introspection it is impossible to guard the mind. Without guarding the one’s mind, it is
impossible to maintain the precepts.
37 [lus sems kyi gnas skabs] means lus sems kyi gnas stangs
38 The terms ‘training’, or ‘to train’ [bslab pa], ‘discipline’ [tshul khrims] as well as ‘precept’
[sdom pa] are closely connected. The phrase ‘to train in a path’ [lam la bslab pa] has the same
connotation as ‘to enter into a path’ [lam la ’jug pa]. Entering into the path of the bodhisattva
means to abide by ‘the natural law’ [rang bzhin gyi khrims]. Making the commitment to follow
this natural law is called ‘discipline’ [tshul khrims]. ‘Discipline’ [tshul khrims] is defined as
maintaining a ‘code of conduct which accords with the nature of reality’ [dgnos po gnas lugs
dang mthun pa’i de khrims tshul khrims]. Without abiding in such discipline there will be no
results [’bras bu] along the bodhisattva path.
39 dran pa; skr. smṛti
The third section shows how to train in the conduct of mind training by being
endowed with mindfulness and introspection. The fourth section teaches all the
remaining sections of perfect practice.
The terms ‘heedfulness’ [bag yod], ‘mindfulness’ [dran pa] and ‘introspection’ [shes
bzhin] must be understood properly.
‘Heedfulness’ [bag yod; skr, apramādha] is defined as ‘to pay careful attention to the
points what should be observed and what should be avoided’ [’jug ldog gi gnas la gzob
pa lhur len pa].41 These points are the points of virtue that should be observed [’jug bya
dge ba’i gnas] and the points of non-virtue that should be avoided [ldog bya mi dge ba’i
gnas]. ‘To pay careful attention’ [gzob pa lhur len pa] means to be ‘careful’ [gzab gzab] in
regard to one’s conduct. If one walks on the edge of a cliff, one must be careful [gzab
gzab byed dgos]. If one is not careful in regard to virtue [dge ba] and non-virtue [mi dge
ba], one will surely fall into the hell realms.
‘Mindfulness’ [dran pa] means ‘not to forget one’s virtuous focus’ [dge ba’i dmigs pa ma
brjed pa], ‘not to forget what one should do and what one should avoid’ [blang dor gyi
gnas la mi brjed pa]. ‘Mindfulness’ [dran pa] or literally ‘remembering’ means not to
forget what one should do [byed dgos pa] and what one should not do [byed dgos mi
nyan pa]. It is the antidote to forgetfulness.
Mindfulness has three qualities: 1) familiarization [’dris pa’i dngos po], 2) not forgetting
[brjed pa med pa] and 3) non-distraction [mi g.yeng ba].42 Because mindfulness does not
arise in regard to something one has not become accustomed to previously,
‘familarization’ [’dris pa’i dngos po] is required. Even if one is familiar with something,
since mindfulness does not come about if the subject of one’s mindfulness does not
arise as one’s momentary mental focus, one needs to cultivate ‘non-forgetfulness’.
Since such mindfulness improves the condition of one’s mind, it has the side-effect of
leading to non-forgetting. If one does not forget the points of what to accept and of
what to avoid, one will never lose one’s moral compass. One always will know how to
act and how to react to any given situation in accord with the dharma.
Thus, mindfulness is more than simply maintaining constant observation and
awareness of one’s actions, emotions and thoughts. Mindfulness also requires that one
constantly remember and keep in mind everything that one should do and that one
should avoid.
‘Introspection’ [shes bzhin] means to be aware of whatever one does with body, speech
and mind. If one sits, one is aware that one is stitting. If one walks, one is aware that
one is walking. ‘Being perfectly aware while examining the state of one’s body and
mind is called introspection’ [lus dang sems kyi gnas skabs la so sor brtags nas yang dag par
shes pa ni shes bzhin no]. Introspection is cognizant whether or not one is following the
points to be accepted and rejected in one’s conduct of body, speech and mind.
At first one must learn from a qualified master what to do and what to avoid. A
genuine master teaches the student the ten virtuous and non-virtuous actions and
their respective karmic consequences. Only when you have understood these
principles will you understand the points of what should be done and what should be
avoided.
Many practitioners brag about being monks [dge tshul; skr. śrāmaṇera], fully ordained
monks [dge slong; skr. bhikṣu] or tantric practitioners [sngags pa], and they are held in
high esteem by others. But among them are many monks and fully ordained monks
who do not even know the listing and the definitions of the ‘four defeating offenses’
[pham pa bzhi] and the ‘thirteen partially defeating offenses’ [lhag ma bcu gsum] as this is
taught in the prātimokṣa precepts, the precepts of individual liberation [so thar gyi
sdom pa]. Many so-called bodhisattvas have no idea about the ‘eighteen root
downfalls’ [rtsa ltung bco brgyad], the most essential precepts for a bodhisattva. Many
tantric practitioners do not know the tantric samayas they are supposed to keep.
Calling oneself a practitioner of the dharma without knowing the precepts of one’s
practice is pretentious and does not lead anywhere [ci yang mi ’ong / skrig gi mi ’dug].
If the four defeating offenses should occur for a monk or a fully ordained monk, all his
other precepts are destroyed beyond repair. If any of the thirteen partially defeating
offenses should occur, they can be restored. The bodhicitta precepts such as the
eighteen root downfalls can always be restored, but the precepts of the tantrikas can be
restored only within a certain time frame.
Therefore, learning the points of what one should do and what one should avoid
[blang dor gyi gnas] is most important. A beginner must first learn the precepts well
[legs par shes pa], which means he or she must study these points with a qualified
master. He must keep them in his mind and not forget them. This refers to each
student’s individual capacity for remembering [dran pa]. Remembering is like recalling
that fire is hot and that you therefore should not stick your hand in a fire. If you forget
this, you will hurt yourself. Similarly, a bodhisattva must remember the points he is
supposed to keep and those he must avoid. He should know the benefits that arise
from maintaining the precepts and he should be aware of the harm that he will attract
to himself if he fails to keep them.
Once he knows the precepts, the bodhisattva must constantly examine his own
behavior in body, speech and mind and see whether or not he is acting in accord with
his precepts. This is the practice of introspection [shes bzhin]. In this manner, the
Khenpo Chöga’s Commentary 155
bodhisattva applies all the points that must be done and must be avoided by guarding
his own mind well.
Since you yourself know best your own negative thoughts and hidden agendas, you
are also the most qualified teacher for yourself. How can others know your mind,
unless they are endowed with higher perceptions? If others point out mistakes in our
conduct of body and speech, we generally do not like to listen to them but rather
become defensive or angry. Thus others cannot set us on the right path. But if we
ourselves established our own body, speech and mind on the right path, even if we
deviate and make mistakes, we will not become angry with ourselves but will simply
identify our wrong doing for what it is. We will recognize that we have made a
mistake and have violated our precepts. If we point out our own mistakes to
ourselves, we will not generate the same kind of anger as we feel against others when
they makes us aware of our own mistakes. Therefore, our own mindfulness and
introspection is most qualified to re-establish ourselves on the right path, on the path
of the sublime dharma [dam pa’i chos].
This kind of self-discipline requires that we knows the key-points of right and wrong
conduct. If we have received the teachings on what is right and wrong, on what to do
and what to avoid, as taught in the Bodhisattva-caryāvatāra, we have an excellent
reference point by which to correct ourselves. We are aware of our own actions. We
can talk to ourselves with an inner voice when we deviate from the right path and we
can bring ourselves back. For each affliction and sadness the Bodhisattva-caryāvatāra
provides a medicine.
The example for the mind [sems] is an untamed stallion. Mindfulness [dran pa] is
represented by the reins put on the stallion. The example for introspection [shes bzhin]
is an observer or spy, who overlooks the entire situation.
The three trainings are the training in discipline, the training in samadhi and the
training in wisdom-knowledge. The training in discipline is like a vessel [rten]. The
training in samadhi is like its contents [bcud] and the training in wisdom-knowledge is
like the fruition [’bras bu]. Only by guarding one’s mind through mindfulness and
introspection will one be able to guard the three precious trainings.
If you merely keeps the precepts because you are told to do so or because you are
scared of someone like your teacher, for instance, the precepts turn into a burden. It is
of vitual importance that you want to maintain the precepts of your own free will, that
you embrace them with joy in your heart. Merely imprisoning your body and speech
because you believe you are forced to maintain the precepts is pointless. Such an
attitude turns the precepts into a burden and your discipline will neither last nor will it
benefit you. Therefore, guarding one’s mind is of utmost importance.
156 Khenpo Chöga’s Commentary
The discipline that is required within the teachings of the Buddha is not an ‘external
discipline’, not a ‘legal system of laws’ that we must force ourselves to live by. The
discipline taught by the Buddha is a discipline that accords with natural rules [dngos
po gnas lugs dang mthun pa], with the way things naturally are. If we live our lives by
these rules, we will find peace and happiness. If we ignore them, we will experience
suffering. These rules are called ‘trainings’ [bslab pa] since one must ‘train’ [bslab pa] to
be able to maintain them constantly. A practitioner trains in the bodhisattva trainings
until they become ingrained in his mind, until they become the natural guideline of his
conduct. ‘Training’ means putting effort into a certain topic until it will never be
forgotten.
‘To maintain the trainings’ or ‘to guard the trainings’ [bslab pa bsrung ba] taught by the
Buddha means to guard one’s mind [sems bsrung ba]. All Buddhist discipline depends
on one’s own mind, not on externally imposed rules. A Buddhist practitioner aspires
to improve his mind. Buddha does not inflict punishment if his followers do not keep
the trainings and precepts he taught. Those who do not follow his teachings will
personally experience the negative karmic consequences of their actions. They inflict
suffering upon themselves. If we disobey the laws of our country, the legal system will
punish us. Thus, we obey the law out of fear. We control our body and speech
according to these external rules, although we may not believe in them ourselves. We
follow them out of fear.
If we find admonitions in the teachings that tell us what to do and what to avoid, we
must understand these teachings as ethical guidelines designed to keep us from
harming ourselves. The Buddha simply points out that we will suffer if we act in
certain ways. Therefore, he advises us, “Don’t act like that.” The Buddha is not
displeased if we do not follow the bodhisattva trainings, nor is he pleased if we do
follow them. He is just pointing out that we will get hurt if we stick our hand in fire. A
dharma practitioner accepts a set of values and trainings that he or she knows will
bring himself and others peace and happiness.
The extensive explanation shows in great detail why a practitioner must guard his
mind in order to guard his trainings and precepts. The first section, stanzas 2-9, teaches
that all harm arises from mind. The practitioner must understand that all harm [gnod
pa], negativity [sdig pa], non-virtue [mi dge ba] and suffering [sdug bsngal] that he
personally experiences arise from his own mind. The second section, stanzas 10-17,
teaches that virtue [dge ba] and happiness [bde ba] arise from mind. If the practitioner
learns to tame his own mind, then he can reach the higher realms of samsaric existence
or even liberation from saṃsāra. And the third section, stanzas 18-23, gives the
necessary instruction of how to guard one’s mind from all harm and how to set one’s
mind on the path of virtue. A practitioner guards his physical and verbal actions in
order to guard his mind. This is the very quintessence of Buddhism. Please
understand this point very clearly. To guard and tame one’s own mind is the foremost
task of a Buddhist practitioner.
Khenpo Chöga’s Commentary 157
Śāntideva compares ordinary mind to a crazed elephant. All our actions in body,
speech and mind arise from our mind. Our mind follows the habitual patterns and
tendencies that we have built up in this and former lifetimes; it projects into the future,
making all sorts of plans, and all its present thoughts are unleashed onto objects and
circumstances [yul dang rkyen]. We are not at all able to keep track of our minds. If
someone asks us, “What did you think about in the last three hours?” we could not
possibly recount all the thoughts that went through our minds. Even the thoughts we
entertained during the last minute are difficult to remember exactly. If we lead a very
conscious life we might be able to remember where we went and what we did in the
last three hours. But the activities of our mind seem to be beyond our capacity to
remember. Thus, mind is similar to a crazed elephant.
When parents take a small child to the market place, they will not allow the child to
run around freely, but will hold its hand tightly. If they let it ‘run about wild’ [yan par
btang ba],43 ‘freely’ [kha yan]44 and ‘uncontrolled’ [byung rgyal],45 the child would get
lost, not kowning where to go and how to return home on his own. In the same way,
we lack control over our minds. They roam around freely.
Even crazed and intoxicated elephants, used in battle in ancient India, could not cause
misery similar to the misery caused by a mind that is allowed to roam freely and
without any control. A crazed elephant can kill, but a mind out of control can lead to
the avici hell. That is why guarding one’s mind is so important. The out-of-control
crazed elephant is an example for a mind that lacks mindfulness and introspection
[dran shes med pa].
For now we need to acknowledge that our minds have been out of control like a
crazed elephant for many previous lifetimes. We must acknowledge that our minds
are also out of control in this lifetime. If we cannot pacify our minds, they will continue
to run wild and will lead us to the lower realms. We might develop our enviroment to
a great extent but that will not develop or heal our minds. Our minds are like children
with access to many distructive tools and weapons.
43 yan par btang ba means ‘to let free’, ‘to let loose’, ‘to roam wild’, ‘to set free’, ‘to run about
freely’. ‘To let run freely’ [yan par btang] means ‘to let (an amimal) be without an owner’ [bdag
po med par bzhag], without control.
44 kha yan means ‘freely’, ‘loose’, ‘without a leash’, ‘given free rein’, ‘let loose’, ‘run wild’; kha
yan tu btang ba means ‘to let run rampant’, ‘to let run wild’, ‘to give free rein’. ‘Freely’ [kha yan]
means ‘not controlled’, like a horse with free rein. When the reins of a horse are let free, the
horse can go in any direction it wants.
45 byung rgyal means ‘spontaneous’, ‘unstructured’, ‘not arranged’, ‘wild’ or ‘uncontrolled’.
‘Uncontrolled’ [byung rgyal] means ‘whatever happens is fine’, in a sense of acting out
whatever comes to mind, without any examination [gang byung ma byung ste ma brtags pa].
158 Khenpo Chöga’s Commentary
Mindfulness [dran pa] is like a rope, the skillful means [thabs] that can tame and control
the crazed elephant of mind. This crazed elephant must be tied with the rope of
mindfulness to the tree of virtue, to the tree of wisdom-knowledge [shes rab] and
compassion [snying rje]. If we can tie the crazed elephant of our mind to the tree of
virtue, we will overcome all fears and acquire all virtues.
This section give us the actual instruction on how to practice virtue in a easy manner.
“Do not think about the past, about your old enemies and so on. Do not think about
the future, making plans about the negative deeds that you might want to commit. Do
not let your present mind [da lta’i rig pa / da lta’i blo rig / da lta’i sems] slip onto
circumstantial objects [rkyen yul]. Let your present mind be involved only in proper
thinking.”
‘Proper thinking’ [tshul bzhin du yid la byed pa] means ‘thinking about virtuous things’
[dge ba’i chos la dran pa], while ‘improper thinking’ [tshul min yid byed] means constantly
‘thinking about negative things’ [sdig pa’i chos la dran pa]. If you bind your mind to the
‘tree of virtue’ [dge ba’i sdong po] you will eradicate all fears of this and future lifetimes.
In addition, all virtures will come to you as though they were placed right in your
hand. Accomplishing virtuous deeds [dge ba’i las] and avoiding negative actions [sdig
pa’i las] will be easy and without any hardship.
An evil spirit [byad ma] can be a spell-bound spirit [rbad ’dre] which is summoned by a
magician through mantras and is ordered by the magician to kill someone in return for
a food-offering. A spell-bound spirit has no free will, but must obey whatever the
magician orders. Once such a spell-bound spirit has been set in motion to harm
someone it is called an evil spirit that has been set upon someone [rbod gtong].
The term demon [srin po; skr. rākṣa] is a general term for ‘malicious demons’ [gdug ’dre’i
spyi ming] but can also connote ‘cannibals’, beings who eat the flesh of humans [mi sha
za mkhan].
All these harmful forces are bound when one controls one’s mind through
mindfulness. A mind that is truly at peace and infused with loving-kindness can never
by harmed by conjured spirits and demons.
A practitioner who sincerely practices mindfulness [dran pa] and introspection [shes
bzhin] will eventually achieve higher perception [mngon shes]. He or she will naturally
know which places and people are harmful and which are not. Only people with
disturbed minds knowingly go to dangerous places. A bodhisattva who practices
mindfulness and introspection has a peaceful and calm mind and will therefore
naturally be looked after by the protectors of virtue [dkar phyogs skyong ba], those deities
who rejoice in virtue [dge ba la dga’ ba’i lha].
Khenpo Chöga’s Commentary 159
Most people have no control over their minds. Even if they intend to avoid becoming
angry, they often do. But those who have gained control over their minds, over
dualistic mind [sems] by recognizing the essence of their minds [sems kyi ngo bo], have
also gained control over all phenomena, since all phenomena of saṃsāra and nirvāṇa
depend on mind.
One’s own mind is the most dangerous among all enemies since it can cause
tremendous harm for oneself in this life as well in future lifetimes. Thus mind is called
an enemy [dgra] for this life and a great enemy [dgra chen] for future lives. The enemy
of one’s own mind can cause both temporary and long-lasting harm. Except for your
own mind, no one can truly harm you.
With a firestick and a bow one can make a fire but that same stick can also catch fire
when it ignites the kindling. Similarly, if your mind is infused with anger, it can
destroy your enemy’s happiness but you will at the same time destroy your own
happiness.
All schools of Buddhism emphasize the important role of mind [sems]. All the
Buddha’s teachings can be classified into ‘four systems of philosophical thought’ [grub
mtha’ bzhi / grub mtha’ smra ba bzhi]: (1) the Vaibāṣika [bye brag smra ba], (2) the
Sautrāntika [mdo sde pa], (3) the Cittamātrin [sems tsam pa] and (4) the Mādhyamika
[dbu ma pa]. The first two systems of views belong to the Hināyāna and the latter two
to the Mahāyāna.
The Vaibāṣika school and the the Sautrāntika school understand that there is no truly
existent ‘identity’ or ‘self’ inherent in an individual, but they maintain that phenomena
have a real basis in truly existing [rdzas su grub pa] partless and indivisible atoms
[bzung ba rdul phran cha med] and truly exisiting partless and indivisible moments of
consciousness [shes pa skad cig cha med]. Although they believe that indivisible atoms
exist, they believe that these atoms are created by karma, which in turn is created by
mind.
The Cittamātrin school states that all phenomena are of the same nature of the mind
that perceives them. They state that all phenomena of saṃsāra and nirvāṇa are one’s
own mind. They still believe in a subtle mind that truly exists, which is beyond
subject-object fixation [bzung ’dzin gnyis ma yin pa’i sems phra ba bden pa grub pa].
The Mādhyamika school [dbu ma pa] is sub-divided into schools: the Svātantrika [rang
rgyud pa] and the Prasaðgika [thal ’gyur ba]. The Svātantrika school states that there are
two levels of absolute truth: (1) an absolute truth within the reach of concepts [rnam
grangs pa’i don dam bden pa] and (2) an absolute truth beyond the reach of concepts
[rnam grangs pa ma yin pa dam don bden pa].47
The Prasaðgika school states that there is only one absolute truth, that is beyond any
position [khas len med pa]. The Svātantrika followers believe in the truth of their
philosophical position [gtan tshigs / khas len], while the Prasaðgika philosophers reject
any kind of philosphical position at all. They do not even accept the position that there
is no position [khas len med pa yang khas len gi mi ’dug].
The Svātantrika and the Prasaðgika schools of philosphical interpretation arose based
on Nāgārjuna’s [klu sgrub] writings on Mādhyamika, the ‘middle way’. The great
expounders of the Svātantrika-mādhyamika school were the master Bhāvaviveka [slob
dpon legs ldan ’byed], the master Śrī Gupta [slob dpon dpal sbas], the master Jñānagarbha
[slob dpon ye shes snying po], the master Śāntarakṣita [slob dpon zhi ba ’tsho] and the
master Kamalaśīla [slob dpon ka ma la śī la]. The great expounders of the Prasaðgika-
mādhyamika school were the master Buddhapālita [slob dpon sangs rgyas bskyang] and
the master Candrakirti [zla ba grags pa].
Your own mind has created the manifestations of the hell realms, the various kinds of
torture and weapons. Your own mind has created the groups of women sitting in the
47 ming tsam don dam bden pa dang ming tsam ma yin pa’i don dam bden pa
Khenpo Chöga’s Commentary 161
Shalmari tree and calling for you. They are the karmic result of your having had
improper or perverted sexual relationships [log par zhugs pa] in former lifetimes. In the
hell realm you will hear your former girlfriends calling your name. You will perceive
them to be sitting in the upper part of the Shalmari tree. When you attempt to climb
up the tree, leaves like swords that point downward slash your flesh. Once you have
reached the top of the tree, you will not find any women there at all; now they all
appear to be in the lower part of the tree. You try to climb down the tree, but leaves
like swords pointing upward cut into your flesh. This experience in the hell realm is
the karmic result of having committed improper or perverted sexual intercourse [’dod
log spyod pa] or having transgressed your precepts of celibacy.
The perceptions of the hell realms are the personifications of anger [zhe sdang gi rang
gzugs]. They are deluded perceptions [’khrul snang]. The three higher realms of saṃsāra
are considered to be the perceptions of ‘defiling virtue’ [zag bcas kyi dge ba] and are also
deluded perceptions.
The three realms of desire, form and formlessness are the manifestations of anger,
attachment and ignorance. These three mind poisons arise from a mind that has fallen
under the power of delusion. Therefore, guard your mind well and do not let it fall
under the power of distraction and delusion since falling under the power of
distraction and delusion leads to all the suffering in this and future lives. Distraction
[rnam g.yeng] means ‘to stray onto the objects of the five sense pleasures’. Delusion
[’khrul ba] means to engage in afflictions such as ignorance [rmongs pa], anger [sdang
ba], attachment [chags pa] and so on in the pursuit of sense pleasures.
Try at all costs to maintain a peaceful and composed frame of mind through practicing
mindfulness and introspection. A mind at peace is clear and lucid. It is free from
distraction and delusion. Such a mind is able to embrace the most noble of all
thoughts, bodhicitta. Such a mind is the cause of happiness for oneselves and others.
Whoever intends to overcome suffering must primarily transform his or her mind and
not his or her surroundings. Merely changing and improving one’s environment, will
not bring about a change in your mind, and thereby will not overcome suffering.
Begin to generate the thought, “I will change my mind, I will improve my attitude.” If
you generate this thought repeatedly, you will actually be able to improve your state
of mind. Your mind does have the capacity to change and improve but you need to
muster the willingness, courage and confidence to do so.
Buddhist practitioners must understand that all negativity and harm arise from their
own mind and not from external conditions and circumstances. They must also
understand that all virtue and merit arise from their own minds and that they must
develop the qualities of virtue within themselves.
162 Khenpo Chöga’s Commentary
If generosity meant the eradication of the poverty of all sentient beings, then the
former buddhas did not succeed in perfecting generosity. Therefore, the total
eradication of poverty of all beings cannot constitude the defining characteristic of the
perfection of generosity.
The following sections, 133-149, explaining how all virtue arises from mind, cover all
the six transcendenal perfections in brief. The perfection of generosity [sbyin pa] is to
give one’s body and riches, all one’s possessions [bdog pa thams cad], without even the
slightest expectation of any kind of karmic result [’bras bu] or merit [bsod nams] that
might ripen in this or in future lives, to all sentient beings, with a generous mindset,
free from any stinginess and attachment. Generosity arises from one’s mind and must
be perfected in one’s mind. It is a generous mindset [gtong sems].
A beginning bodhisattva must habituate his or her mind to generosity. He should
constantly offer to the three jewels and for the welfare of all beings whatever he enjoys,
eats, drinks, sees, hears or owns. He should turn everything he experiences into an
offering. Thus does generosity open one’s mind. The beginning bodhisattva must
learn to disown his body, his possessions and even his virtue and merit. Constantly
training to acquire such a generous mindset is most important for a beginning
bodhisattva. Once the mind has become accustomed to such an attitude, it is a perfect
and easy tool for generating tremendous merit.
A perfection is called ‘transcendental’ only when generosity, for instance, or any of the
other perfections, is embraced with the ‘wisdom that does not conceptualize the three
factors’ [’khor gsum du mi rtog pa’i shes rab]. If generosity or any other perfection is
embraced with a mindset that does ‘conceptualize the three factors’ [’khor gsum du rtog
pa], it cannot be called ‘transcendental’, but is merely ordinary generosity, discipline
and so forth.
All ordinary or mundane actions, even virtuous ones, maintain concepts that
distiguish among the three factors [’khor gsum rnam par rtog pa’i rnam rtog]: object [yul],
subject [yul can] and the action [bya ba]. A bodhisattva, from the first level onward, has
recognized the ‘wisdom that no longer discriminates among the three factors’ [’khor
gsum mi dmigs pa’i ye shes]. This is a clear and cognizant state of mind, free from
thoughts and conceptual thinking but endowed with the clarity of wisdom. Though
without thoughts, this state of mind is perfectly functional in the relative world and
should not be confused with a mentally blank state.
The transcendental perfection of generosity [sbyin pa’i phar rol tu phyin pa] is defined as
a generous mindset [gtong sems] that neither clings nor holds onto to any outer or inner
Khenpo Chöga’s Commentary 163
object. Outer objects [phyi’i dngos po] are the five sense pleasures [’dod yon lnga] and
inner objects [nang gi dngos po] are one’s own body, speech and mind, as well as one’s
merit and virture [bsod nams dge ba’i dngos po]. Generosity is a virtue [dge ba] or a
virtuous mindset [dge ba’i sems] that arises from mind. Generosity is an intent to give,
which can only be practiced and be experienced in the mind of a bodhisattva.
To give something away while still harboring attachment to that object is not
considered generosity. Although one might have given an object away, one might still
hold it in one’s mind. ‘Transcendental’ in the term ‘transcendental perfection of
generosity’ means to embrace the act of generosity with the ‘wisdom that does not
conceptualize the three factors’ [’khor gsum mi rtog pa’i shes rab gyi rtsis zin pa]: without
conceptualizing someone performing an act of generosity [sbyin pa gtong ba po],
without conceptualizing any object of generosity being given [sbyin pa] and without
conceptualizing the recipient of that generosity [sbyin pa bya ba’i yul].
This wisdom is also called the ‘wisdom-knowledge of realizing emptiness’ [stong nyid
rtogs pa’i shes rab]. This wisdom must be applied to all six perfections. Only then will
the perfection become transcendental, going beyond worldly thoughts [’jig rten pa’i
rnam rtog las pha rol tu phyin pa]. Whatever ordinary sentient beings do involves a doer,
something done and an object that is dealt with. Transcendental perfection must go
beyond the confines of the dualistic mind’s conceptions. The bodhisattvas who have
realized the wisdom of emptiness practice generosity without conceptualizing the
three factors [’khor gsum mi rtog pa’i sbyin], discipline without conceptualizing the three
factors, patience without conceptualizing the three factors and so forth.
To demonstrate that discipline [tshul khrims] arises from mind and does not depend on
external situations, Śāntideva says that the discipline of abstaining from harming
others [gzhan gnod spong ba’i tshul khrims], which of course means abstaining from
consciously killing any being, is not achieved simply by creating a situation where
beings are removed from any possible harm. It is impossible to protect all creatures
such as fish and the like from being killed since they will continue to kill each other.
Many animals live by killing other smaller animals. Therefore, discipline does not
mean to create an external paradise without killing or death.
‘Discipline’ consists of having a firm mindset that abstains from killing even at the cost
of one’s own life. Discipline is a genuine mindset of refraining from something [spong
sems yang dag pa]. It is the thought, “I will not do this or that.” At the very minimum, a
beginning bodhisattva must repeatedly practice the discipline of abstaining from
harming others as an aspiration. “May I never cause any harm to any sentient being.”
Having such virtuous thoughts and aspirations constantly in one’s mind will give one
the necessary strength to live life according to the three disciplines [tshul khrims rnam
pa gsum] of a bodhisattva: (1) the ‘discipline of refraining from negative conduct’ [nyes
spyod sdom pa’i tshul khrims], (2) the ‘discipline of practicing virtuous dharmas’ [dge ba
164 Khenpo Chöga’s Commentary
chos sdud kyi tshul khrims], and (3) the ‘discipline of fulfilling the benefit of sentient
beings’ [sems can don byed kyi tshul khrims].
The essence of discipline is the commitment and mindset not to harm any being in the
slightest, neither through a physical, verbal or mental act. A bodhisattva will not even
harm any being in his dreams. A beginning bodhisattva should make aspirations such
as: “May I be able not to harbor any negative thoughts [rnam rtog ngan pa] and not to
bring the slightest harm to any sentient being.”
If someone dispelled all women from a country and then stated that he is in that way
maintaining perfect monastic discipline and chastity, this would be nonsense.
Discipline is a ‘commitment’ [sdom pa] in the mind. Monks and nuns commit to the
discipline of refraining from attachment to physical desire and sexual conduct. The
mere lack of opportunity to commit a negative deed [nyes pa] or to breach monastic
precepts is not called discipline. Discipline for an ordained person is a mindset of
renunciation [spong sems], renouncing attachment to women or men.
One gathers tremendous merit by keeping a precept even at the cost of one’s life. But a
person who simply has no interest in engaging in sexual activities does not gather any
merit, since that person is not maintaining any discipline. Such a person is not
consciously refraining from having sex, but simply lacks the desire to have sex.
Similarly, a vegetarian who does not eat meat because he does not like it or thinks that
meat is not good for his health is not maintaining any kind of discipline. To simply not
eat meat is not considered an act of discipline and therefore does not lead to the
accumulation of merit. Discipline is to make the commitment to refrain from eating
meat because of not wanting to cause any direct or indirect harm to sentient beings.
Patience [bzod pa] as well arises from one’s own mind. Patience is not achieved by
removing all irritating factors, such as hostile enemies and so forth, from one’s world.
Wherever one goes one will meet with hostile beings. There is no place that is free of
them. Sentient beings are by definition under the power of afflictions [nyon mongs pa]
and thus can easily become our enemies. Therefore, overcoming or annihilating all
enemies and thus freeing ourselves from all irritating objects [khro ba’i yul] is impossible
[yong ye mi lang].48
We cannot externally eradicate all objects of attachment or all objects of anger. Rather
than trying to eradicate external objects of attachment and anger, we should try to
Rather than attempting the impossible task of covering the entire surface of the earth
with leather in order to protect one’s feet from thorns and the like, one can achieve a
similar benefit by simply covering the soles of one’s shoes with leather. Similarly,
instead of changing the world, the practitioner attempts to change his or her mind. If,
in order to rid ourselves of suffering, we focus solely on attempting to make external
improvements, we often find that our improvements bear the seed of other kinds of
suffering. There is no end to the process of trying to ease suffering through external
improvements alone.
Therefore, those practitioners who seek to swiftly overcome suffering, should focus on
their internal development rather than spending all their time and energy on external
improvements. World peace is never achieved by taming one’s external enemies alone
but requires the taming of one’s own mind. The essence of patience is non-
agitation[bzod pa’i ngo bo mi ’khrugs pa’o], a mind that cannot be disturbed If one’s
mind remains free from any agitation, whether or not an external enemy is present
makes not difference. Refusing to fight an enemy because of lacking courage is not
called patience either. Patience means being utterly undisturbed from within [gding nas
ma ’khrugs pa].
The phrase external objects that cause harm [phyi rol gyi gnod par byed pa’i dngos po] refers
to foes [dgra], lions [seng ge], tigers [stag], in short all aggressive ones [khong khro longs
166 Khenpo Chöga’s Commentary
spyod mkhan thams cad].49 Śāntideva gives the advice that a practitioner should not try
to tame the world but his own mind. Once a bodhisattva has tamed his or her own
mind, has defeated his own aggression, he no longer needs to defeat any external
aggressors. He is at peace with himself and the world. That is the benefit of patience.
Moreover, diligence [brtson ’grus] arises from mind. Simply putting great effort into
spiritual practices that are carried out with body and speech is not considered to be
diligence. Diligence springs from a clear state of mind. A clear mind or ‘a clear intent’
[sems gsal ba] is a mind infused with loving-kindness and compassion. A mind that is
joyously focused on virtue is called a ‘clear mind’ [sems dvangs ma]. Its opposite is a
dull or unclear mind [sems mug mug po].
For instance, the intense love and affection a mother has for her only child generates a
clear and pure state of mind [sems gsal ba’am dvangs ma]. If the mother were to die right
while experiencing such intense love, her pure state of mind would result in her direct
rebirth in the Brahma world.
In this example, both a mother and her infant were on the brink of death. The mother
died while generating great love and affection for her child, while praying “May my
child not die.” Based on her pure mindset of positive aspirations she took rebirth in the
god realm.
Another story is told of a mother and her daughter who were carried away by a raging
river. Neither feared for her own lives and both generated intense love and care for the
other, praying that the other person would not die. Since both, mother and daughter,
died with a mind of love and affection, they both took rebirth in the Brahma world.
These stories are meant to illustrate the virtuous power of a clear mind [sems gsal po].
Virtue performed in a clear and inspired state of mind is a thousand or a hundred
thousand times stronger than virtue performed in a uninspired state of mind. At it is
said in the manuals on Mantra recitation: “Reciting mantras purely makes a hundred-
fold difference in merit [dag dang ma dag brgya 'gyur]. Reciting mantras in samadhi
makes a hundred thousand-fold difference in merit [ting 'dzin yod med 'bum 'gyur].”
One properly recited mantra is equal in merit to one hundred mantras muttered too
quickly, unclearly or incompletely. The merit of reciting one mantra in the state of
samadhi or even within the recognition of awareness equals the merit of one hundred
thousand mantras recited properly but without recognition of awareness.
49 The terms ‘dngos po’ can be translated with ‘thing’, ‘entity’ and ‘object’ [dngos po]. The
classical definition of the term dgnos po is: ‘the characteristic of an entity is that it has the ability
to accomplish an objective’ [don byed nus pa dngos po’i mtshan nyid].
Khenpo Chöga’s Commentary 167
Whatever virtuous actions one might perform mechanically, only with body and
speech, without an attentive and inspired state of mind, even if performed with the
greatest effort, are considered lesser actions of body and speech [lus ngag gi spyod pa zhan
pa], and thus do not lead to results such as attaining the Brahma realm and the like.
This is because mind is the most important factor among body, speech and mind.
‘The essence of diligence is to be enthusiastic about virtue’ [brtson ’grus kyi ngo bo dge ba
la spro ba], to take delight in practicing virtue. Such a state of mind is called a clear mind
[sems gsol po]. To practice the dharma with an unhappy or uninspired mindset is not
called diligence, and carries only very little merit. To undergo great effort to catch fish
is called ‘a negative deed’ [bya ba ngan pa] and is not diligence. Therefore, before sitting
down to practice dharma, inspire your mind and generate enthusiasm [spro ba bskyed]
about practicing virtue.
Concentration [bsam gtan, skr. dhyāna] arises from mind. Concentration is defined as ‘not
straying away from a (mental) focus’ [dmigs pa las mi g.yo ba]. A meditative state of
mind can be aided or supported by austerities [dpa’ thub] such as not eating during
fasting rituals [smyung gnas] and the like. There are many non-buddhist ascetics who
practice various forms of austerities in order to gain spiritual and worldly powers. The
‘mental focus’ [dmigs yul] of their austerities is a ‘focus on sensual pleasure’ [’dod pa’i
dmigs yul]. Such practice lacks a ‘virtuous focus’ [dge ba’i dmigs pa]. Some practitioners
practice austerities in order to take rebirth in the celestial realms where they wish to
enjoy beautiful women, delicious food, longevity and the like. Others practice with the
inferior motivation of becoming famous spiritual teachers, personal teachers to
important and influential people. In these cases the mind of the practitioner has
strayed [g.yeng ba] onto a non-virtuous focus [mi dge ba’i dmigs yul].
Other practitioners lack mindfulness [dran pa] and introspection [shes bzhin] and
perform recitations of mantras and dharanis [gzugs sngags kyi bzlas brjod] and the like in
a state of ‘mental dull sleepliness’ [sems gnyid rmugs] or ‘drowsiness or agitation’ [bying
rgod]. Such absent-minded recitations and forms of austerities imply that the
practitioner has strayed away from a virtuous focus. Budhha himself has taught that
this type of practice is meaningless [don med] and ‘without any fruition’ [’bras bu med].
‘Virtuous practices’ [dge sbyong] are performed in a state of mental distraction only
bring very little benefit.
For all Buddhist the Buddha is the final authority on all forms of spiritual practice. He
is called the one who knows or perceives directly the reality of all dharmas [chos thams cad kyi
de kho na nyid mngon sum du rig pa’am mkhyen pa]. Buddha’s knowledge is twofold: (1)
the knowledge of the natural state [ji lta ba mkhyen pa], which is total realization of the
absolute natural state [don dam gyi gnas lugs], and (2) the knowledge of all there is to
know [ji rnyed pa mkhyen pa], which is knowledge of all relative phenomena [kun rdzob
gyi chos], i.e., omniscience.
168 Khenpo Chöga’s Commentary
Buddha said that if one practices austerities [dka’ thub], recites the scriptures and the
like with a mind distracted by the objects of the five sense-pleasures [’dod pa’i yon tan
lnga], it will be fruitless. Practicing virtue with one’s body and speech while one’s mind
is distracted lead to only a very minor result. Such distraction comes about in a
practitioner’s mind because of lacking introspection [shes bzhin].
Furthermore, to practice virtue in a state of distraction in oder to accomplish one’s
personal desires such as for a high position and so forth, is equally fruitless. Such
distracted and wrongly motivated [kun slong nor ba] practice is pointless. ‘Wrong
motivation’ means to strive for worldly ends. A practitioner should never stray into
negative states of mind such as covetousness [rnab sems], harmful intentions [gnod
sems] and wrong views [log lta].
Even if your body is sitting in strict retreat, if your mind is roaming in the market-
place, the time you are spending in your meditation is wasted. If your mind is
distracted, true meditative absorbtion [bsam gtan], wisdom-knowledge [shes rab],
mental peace [sems kyi zhi bde] and liberation [thar pa] can never arise. If you are thus
unable to benefit yourself, how can you truly benefit others?
The secret of mind [sems kyi gsang ba] is the transcendental wisdom-knowledge [shes rab
gyi pha rol tu phyin pa], the natural state of all dharmas [chos thams cad kyi gnas lugs], the
nature of mind [sems kyi rang bzhin], which is empty and luminous [stong zhing ’od gsal ba]
and without any identity [bdag med pa]. This empty and luminous nature of mind is also
called ‘enlightened essence’ or ‘buddha-nature’ [bde gshegs snying po]. Although all
sentient beings are primordially endowed with this ‘empty and luminous nature of
mind’, they do not comprehend or realize it. Therefore, it remains secret [gsang ba] or
hidden to them. Since all beings are primoridally endowed with the buddha-nature
although they do not know about it, the buddha-nature remains in ‘primordial
secrecy’ [ye gsang] or in ‘natural secrecy’ [rang bzhin gyis gsang ba].
Khenpo Chöga’s Commentary 169
Actually, sentient beings are truly ignorant about the mind in general. They do not
know how it functions and what its nature is. Nevertheless, all sentient beings, from
the smallest insect to the being within the highest realms of saṃsāra, are endowed
with this empty and luminous secrecy of mind, which has no identity of its own.
External phenomena of saṃsāra and nirvāṇa are like reflections that appear in the
mirror of mind. They are not the ‘essence of mind’ [sems kyi ngo bo]; being within the
scope of mind they do not transcend the mind. They exist nowhere outside the mind.
Although external phenomena appear to be different from the mind, they are actually
created by the mind and appear only within the mind. They are a mere deluded
perception of the mind [sems kyi ’khrul snang tsam]. According to the terminology of the
Great Perfection all phenomena of saṃsāra and nirvāṇa are in fact a mere display of the
mind [sems kyi rol ba tsam].
The position is that since time without beginning, lifetime after lifetime, we have
created our own perceptions [snang ba]. Human beings share similar perceptions [spyi
mthun gyi snang ba], as do beings in all the other realms. While the perceptions within
each realm are similar, they differ from realm to realm. Any perception of any world
system or realm is the result of ancient habitual patterns [bag chags], which are all a
product of mind.
All sentient beings are completely caught up in their individual karmic perceptions
within the six realms [rigs drug so so’i las snang]. Beings in each of the six realms share a
common karmic perception, while at the same time each has his or her own individual
experience, his or her own particular hopes and fears, happiness and sorrow. The
habitual patterns of the six afflictions are the direct causes that propel beings into birth
in one of the six realms. According to which of the six afflictions predominates in the
mind-streams of beings, they take rebirth in one of the six realms.
The followers of Mādhyamika [dbu ma pa] do not state, as the Chittamatrin school
[sems tsam pa] does, that ‘phenomena is mind’ [snang ba sems red]. The Mādhyamika
school states that ‘there are no phenomena outside of mind’ [sems las gzhan du ’gyur ba
snang ba zhig med], that ‘phenomena are created by mind’ [sems gis gsos pa red], ‘that
phenomena arise from mind’ [sems las byung ba red] and that ‘phenomena are not
something separate from mind [snang ba sems la tha dad pa med].
These points will be thoroughly explained in the ninth chapter of the Bodhisattva-
caryāvatāra. A practitioner’s foremost task is to thorougly understand mind [sems ’di gtan
la ’bebs]. This means he or she must truly research and understand the mind’s
working.50 He must understand mind in both its conventional [kun rdzob] and
absolute aspect [don dam].
50 The term ‘to establish’, ’to research’, ’to understand clearly’ [gtan la ’bebs pa] means ’to be
able to see the essence of something’ [ngo bo mthong thub pa], ’to be able to see the natural state
of something’ [kho rang gi gnas lugs mthong thub par byed pa], ’to be able to clearly identify
something’ [ngos ’dzin gsal po byed thub pa], ’to be sure about something’ [gtan ’khel ba] or ’to
be certain about something’ [thag gcod pa].
170 Khenpo Chöga’s Commentary
The practitioner should research and understand mind through the logical reasoning
[gtan tshigs]51 as taught in the scriptures on Mādhyamika logic as well as through
analytical meditation where he analyzes mind’s arising, abiding and ceasing [byung gnas
’gro gsum].52 He should check to see whether mind has a shape [dbyibs], a color [kha dog]
and so forth. A practitioner must search to determine whether the mind any form
[gzugs], sound [sgra], smell [dri], taste [ro] or texture [reg bya]. This search and careful
examination will reveal that mind cannot be found.
As it is said in the ‘Mother’ [yum], in the Prajñāpāramitā literature:53 “Mind is devoid
of (something that can be called) ‘dualistic mind’; the nature of mind is luminous”
[sems la sems ma mchis te sems kyi rang bzhin ni ’od gsal ba’o]. “Within the essence of
mind, the expanse of absolute truth, what is called ‘dualistic mind’ does not exist. The
nature of mind is luminosity,54 or wisdom” [sems nyid chos kyi dbyings don dam bden pa
la sems zhes bya ba ma mchis te sems kyi rang bzhin ’od gsal ba’am ye shes].
51 An example for logical reasoning, line of reasoning or proof [gtan tshigs]: “The topic in
discussion is mind” [sems chos can]. “Mind is the most imposrtant because all suffering arises
from the mind” [sems gtso bo yin te sdug bsngal thams cad sems las byung ba’i phyir]. “Mind
is the most important because all happiness arises from mind” [sems gtso bo yin te bde ba
thams cad sems la byung ba’i phyir]. “If there would be no mind, there would be no suffering”
[sems med na sdug bsngal yang med pa’i phyir]. If there would be no mind, there would be no
happiness” [sems med na bde ba yang med pa’i phyir]. “If there would be no mind, it would be
impossible to attain buddhahood [sems med na sangs rgyas thob rgyu med pa’i phyir].
‘Logical axion’, ‘line of reasoning’, syllogism, ‘proof’, ‘logical reasoning’ or ‘logical argument’
[gtan tshigs] connote ‘Lines or sequences of words that make the meaning certain, that is to say
giving proof and reason’ [don gtan la ’bebs byed kyi tshig phreng gi tshigs sam dum bu ste /
sgrub byed dang / rgyu mtshan no].
In general Madhyamaka [dbu ma] teaches five kinds of logical axioms or lines of reasoning
[gtan tshigs lnga]: 1) the logical axiom of vajra-fragments, the analysis of the causes [rgyu la
dpyod pa rdo rje gzegs ma’i gtan tshigs], 2) the logical axiom of the negation of production from
existence and non-existence, the analysis of the results [’bras bu la dpyod pa yod med skye ’gog
gi gtan tshigs], 3) the logical axiom of the refutation of the four extremes of production, the
analysis of both, the causes and results [rgyu ’bras gnyis ka la dpyod pa mu bzhi skye ’gog gi
gtan tshigs], 4) the logical axiom of the absence of the manifold and the multiple, the analysis of
the essence [ngo bo la dpyod pa gcig dang du (ma) bral gyi gtan tshigs], and the logical axiom
of dependent origination, the anaylsis of all 5) [kun la dpyod pa rten ’brel gyi gtan tshigs].
52 To analyze the mind’s arising, abiding and ceasing [byung gnas ’gro gsum] is not considered
logical reasoning [gtan tshigs] but analytic meditation [dpyad sgom], where the yogin analyzes
himself [rang gis rang la rtags dpyad byed pa].
53 The Extensive Mother says: “Subhūti, mind is not mind. The nature of mind is inner
radiance.”
54 ‘Luminous’ means actually ‘clear light’ [’od gsal ba] and is a synonym for wisdom [ye shes].
‘Light’ [’od] connotes the immaculate aspect [dri ma med pa’i cha] and ‘clear’ [gsal ba] connotes
the omniscient aspect [thams cad mkhyen pa’i cha].
Khenpo Chöga’s Commentary 171
This statement clearly distinguishes between the essence of mind [sems kyi ngo bo],
which is wisdom [ye shes], and dualistic mind [gnyis ’dzin gyi sems], which is the mind
of ordinary sentient beings.
Mind cannot be found within external objects [phyi’i yul] or within the sense organs;
nor can it be discovered within one’s body. Although mind lacks any aspect that one
could pinpoint and identify, saying, “This is mind,” or “mind abides right there,”
mind is cognizant. This cognizant aspect of mind that enables us to feel, to think and to
be aware, is called ‘the luminous nature of mind’. While being luminous it is empty
and while being empty it is luminous.
Lacking a place from where it arises [byung sa], mind lacks any basis [rgyu med].
Lacking any basis, it has never been born. Mind has no place of origin [byung khung].
As mind has never experienced birth, there is nothing that abides in the present. Mind
itself lacks any abiding quality [gnas pa] and any agent who abides [gnas mkhan]. As
mind has never been born and does not abide anywhere, it will not go to any place in
the future. Mind lacks any place to go [’gro ba’i yul] and lacks any agent that could go
[’gro mkhan] anywhere. Mind has no form or shape since mind is non-material [rdul
phran med pa]. Since it has no shape is lacks any color.
By examining the mind in this manner the practitioner will realize the secrect of mind
[sems kyi gsang], its empty essence and its luminous nature, which is free from arising,
ceasing and abiding [skye ’gag gnas gsum]. This wakefulness free from arising, ceasing
and abiding [skye ’gag gnas gsum dang bral ba’i shes pa] is called ‘luminous awareness’
[’od gsal gyi rig pa]. This is the essence of all the buddhas of the three times [dus gsum
sangs rgyas thams cad kyi ngo bo]. This is absolute bodhicitta [don dam pa’i byang chub
sems]. This is the genuine view [yang dag pa’i lta ba]. This is wisdom, primordial
wakefulness [ye shes], which lacks any foundation [gzhi ma grub pa] and is free from
any fixation on an identity [bdag med]. This profound view is extensively explained in
the ninth chapter of the Bodhisattva-caryāvatāra.
All sentient beings are endowed with this wisdom, this primordial wakefulness, yet it
remains hidden from them. Without having realized the secrecy of mind, endowed
with the seven vajra-like qualities,55 it is impossible to attain the bliss of nirvāṇa and to
completely defeat the suffering of saṃsāra. Trying to attain nirvāṇa and to overcome
the suffering of saṃsāra without knowing the secrecy of mind is utterly pointless
[snying po med pa]. Saṃsāra and nirvāṇa are a mere display of mind. Only the
realization of the secrecy of mind, the empty and luminous nature, which is free from
any identity, can lead to nirvāṇa and overcome the suffering of saṃsāra. Any attempt
to attain the bliss of nirvāṇa and to overcome suffering are utterly meaningless and
pointless without realizing the secrecy of mind.
55 The seven vajra-like qualities [rdo rje’i chos bdun] are: 1) uncuttable [mi chod pa], 2)
indestructible [mi shigs pa], 3) true [bden pa], 4) firm [sra ba], 5) stable [brtan pa], 6)
unobstructable [thogs pa med pa] and 7) unassailable [ma pham pa].
172 Khenpo Chöga’s Commentary
This point, the secrecy of mind, is the dividing line between Buddhism and other
religious and philosophical systems. Most religions or philosophies maintain a view of
an indestructible identity, of a truly existing core, of a creator and so forth. This is in
complete opposition to the Buddhist view of no-identity [bdag med].
Buddha taught the view of ‘no-self’ [bdag med]. Neither inside nor outside of our
physical or mental phenomena is there anything that can be identified as an
independent essence, as an everlasting entity, or as an eternal creator or god.
Even the śrāvakas and pratyekabuddhas have not realized the mind’s primordial
secrecy [ye nas gsang ba] in its entirety. The śrāvakas have realized the absence of a
identity within the persona [gang zag gi bdag med] but they have not realized that
phenomena as well lack an identity or self-nature [chos kyi bdag med]. The
pratyekabuddhas have fully realized the absence of a personal identity but they have
only realized to some extent that phenomena lack an identity or self-nature. The
bodhisattvas strive to completely realize the absence of a personal identity and the
absence of the self-nature of phenomena. Once they have realized the two-fold
absence of identity entirely, they have become buddhas.
The quote from the Gaṇḍha-vyūha shows that all forms of conduct of a bodhisattva,
which are subsumed within the six transcendental perfections [pha rol tu phyin pa drug],
arise from and are developed within the bodhisattva’s mind. In general a bodhisattva
trains in all possible qualities, virtues and fields of knowledge. But the six
transcendental perfections consititute his or her main training along the path. Though
all six transcendental perfections arise within the bodhisattva’s mind, they can only be
developed by guarding his mind well.
When a mind is focused on virtue and is well controlled through mindfulness and
guarded by introspection, then all trainings and precepts are safely maintained.
Monastics and tantrikas wear their specific attire as a support for developing a sense of
shame toward themselves [rang ngo la ngo tsha] and a sense of embarrassment in front of
others [gzhan ngo la khrel yod pa] for only one single purpose, to guard their minds.
When monastics and tantrikas have received their respective precepts and pledges
from their teacher, they will develop a sense of personal shame that will prevent them
from breaking their commitments. Remaining in contact with their teacher, they will
also develop a sense of embarrassment and scruples in the presence of others with
regard to their behavior that will prevent them from breaking their commitments.
The Tibetan term ‘tül-zhuk’ [brtul zhugs] can be translated by discipline, ‘conduct’,
‘practice’ or ‘life-style’, and means to abandon ordinary, worldly conduct ['jig rten tha
Khenpo Chöga’s Commentary 173
mal gyi spyod pa phar brtul] and to adopt [zhugs] the conduct of a monastic or a tantrika.
‘Tül’ [brtul] connotes ‘abandoning’ [phar yug pa] and ‘destroying’ [med pa byed pa];
‘zhuk’ [zhugs] means ‘adopting’ [tshur dang du len]. The purpose of all forms of
‘spiritual conduct’ [brtul zhugs] is to guard one’s mind. Tantrikas and monastics do not
wear their particular attire to be fashionable, nor because they are merely following a
cultural tradition. Their attire is designed as a constant reminder to guard their minds,
to maintain a virtuous mindset [dge sems].
The term ‘tül-zhuk’ can also be explained with ‘abandoning the ten non-virtuous
actions and embarking upon ten virtuous actions’ [mi dge ba bcu brtul ’am spongs dang
dge ba bcu’i lam la zhugs] or even more generally, ‘to abandon misdeeds and to enter the
path of goodness’ [nyes pa brtul dang legs pa’i lam la zhugs].
Becoming a practitioner, a monastic or a tantrika means a change in life-style as well as
in dress. Tantrikas wear white robes [gos dkar] and do not cut their hair but wear it in
braids [lcang lo can]. Those who want to become monks or nuns give up their former
life-style, shave their heads, and take on the three-fold saffron-colored robes. The
saffron robes of a monk are a symbol of allegiance [khas len pa’i rtags]. A monk’s outfit
in itself shows that he is someone who has pledged to keep the precepts of a monk.
The entire life-style and dress-code of a monk or a tantrika has the single purpose of
helping the practitioner guard his mind. The only purpose of any kind of discipline
[brtul zhugs] is to guard and tame the mind. If a specific life-style, dress or discipline
does not serve this purpose, the entire discipline is pointless.
The mind of a beginning practitioner is very weak and therefore he or she needs any
form of support he or she can find to help guard the mind well. They first of all need a
qualified teacher to rely upon. They need good dharma friends who support them in
their practice. Furthermore, they need a place to live that is conducive for practice.
Enviromental support such as a shrine room or a special place for meditation and
prayers is also very helpful. In addition to all that, a practitioner should also wear the
specific kind of clothing that accords with his commitments.
The dress of a monastic or a tantrika is given to a student only when he makes the
formal commitment ‘to abandon his former ordinary life-style’ [nam rgyun gyi spyod pa
phar brtul] and ‘to enter into a spiritual conduct’ [chos kyi spyod la zhugs pa]. Once one
has taken on the monastic commitments or has made the pledges of a tantrika, then
one’s attire will be a great aid for maintaining one’s precepts and pledges. Whenever a
practitioner has the tendency to do something non-virtuous, his or her attire will
remind him of his commitments. Even a lay-practitioner, who has taken the refuge
precepts, is allowed to wear a red or orange shawl when practicing, listening to
teachings or expounding the dharma. This attire accords with one’s commitments and
serves as a support for one’s mind.
The attire [na bza’], conduct [spyod pa] and discipline [brtul zhugs kyi spyod pa] of a lay
practitioner, a monastic or a tantrika has the purpose of causing conventional and
absolute bodhicitta to arise in the mind. Conventional bodhicitta is the commitment: “I
will free all sentient beings from their suffering and establish them on the level of
174 Khenpo Chöga’s Commentary
perfect enlightenment.” The essence of this conventional bodhicitta [kun rdzob byang
chub sems kyi ngo bo] is absolute bodhicitta [don dam byang chub sems], free from arising,
ceasing and abiding.
The eight precepts observed for one day [bsnyen gnas yan lag brgyad pa], the precepts of
a monk [dge tshul; skr. śrāmaṇera], the 253 precepts of a fully ordained monk [dge slong;
skr. bhikṣu] and the pledges of a follower of the Secret Mantrayana serve only to tame
and guard the mind.
Likewise, all the extensive and elaborate decorations we find in Tibetan monasteries,
the extensive rituals and recitations of scriptures, have only one purpose—to tame the
mind, to guard the mind, to maintain the virtuous frame of mind of bodhicitta, to
prevent the mind from falling into non-virtue.
To become a successful practitioner one must have the following basic convictions:
The conviction that one has a mind. The conviction that one’s mind does not die. The
conviction that there are former and future lives. The conviction that there is karma,
the law of cause and effect from one’s volitional actions. The conviction and trust that
the essence of one’s mind is the buddha-nature. The heart-felt conviction that this
buddha-nature is primordially endowed with boundless wisdom qualities. A
practitioner who has these basic convictions will be able to practice with inspiration
and joy.
The Bodhisattva-caryāvatāra first shows us all the negative aspects of our confused
dualistic mind [sems] and gives us various methods to deal with them. The text shows
us how to develop our inherent buddha-nature qualities. The Great Perfection teaches
us how to recognize the nature of our mind, this very buddha-nature. But before we
can understand the teachings on the nature of mind [sems ngo] we must have a good
understanding of dualistic mind itself and how to guard and tame it. In this regard,
the Bodhisattva-caryāvatāra is a perfect preparation for the teachings of the Great
Perfection. Even as complete beginners, we should know that all the vast and
profound teachings of Buddhism are about taming one’s mind and realizing buddha-
nature. As it is said:
Just as we take care and are heedful about an open wound when among boisterous
people, we should be constantly heedful and guard our minds, which are as sensitive
as open wounds.
An ‘unruly person’ [ma rung ba], ‘bad person’ [ma rabs], ‘undisciplined person’ or
careless person [ma grangs pa] means ‘a wild person who lacks mindfulness and
introspection’ [dran shes med pa’i skye bo rgod bag can]. An unrestrained person [grol ba] is
someone on a rampage, who has no control of his conduct because his mind is
distracted [sems rnam par g.yengs nas spyod lam legs par ma bsdams par rang yan du gtong
ba]. Such a person lacks any ethical principles. The thought, “I should practice virtue
and avoid non-virtuous actions” does not even arise in his mind. He is loose in
conduct as his mind is not restrained by any commitments. Such people lack even the
idea of guarding their minds against non-virtue [mi dge ba bsrung bzlog gi blo med
mkhan].
When living among aggressive people, one must control one’s own anger. When
monks live among women, they must constantly control their desire and passion.
Likewise, when nuns live among men, they must be constantly on guard against
giving rise to desire and passion. Situations and people that lead to the destruction of
one’s monastic or bodhisattva precepts are considered to be negative situations and base
people [skye bo ngan pa]. Practitioners must guard themselves against such situations
and people with utmost care. Situations and people who further virtue and the
maintenance of one’s commitments are considered positive situations and noble
people [skye bo bzang po]. If practitioners lose their monastic or bodhisattva precepts,
they cause tremendous suffering for themselves and others. At that moment they have
abandoned the goal of reaching perfect enlightenment, and consequently they have
forsaken the happiness and welfare of all sentient beings.
Śāntideva stresses this point, as his entire treatise is addressing the monks at Nalanda
monastery. Situations and people can be positive or negative conditions or
circumstances [rkyen], but one’s own mind is the actual cause [rgyu] that determines
whether or not one keeps or loses one’s commitments.
Practitioners who have an angry nature must be particularly careful to guard
themselves in situations where anger could easily arise. Likewise, practitioners with a
passionate nature who are maintaining monastic precepts must guard themselves
when they meet attractive members of the opposite sex. If your body is injured, your
must be careful that no one touches your injury. Similarly, as a practitioner you must
guard your mind, particularly when living among people who are careless and
unrestrained. You must guard your mind carefully so that afflictions such as anger,
jealousy, stinginess, pride, ignorance and passion do not arise.
Even the most subtle causes of afflictions can lead to extremely negative results. There
are three causes that give rise to afflictions [nyon mongs skye ba’i rgyu gsum].
176 Khenpo Chöga’s Commentary
(1) The first cause for the rise of afflictions is the fact that ‘one has not overcome the
dormant presence of afflictions’ [nyon mongs pa’i bag la nyal ma spangs pa]. One has not
yet overcome the afflictions through their antidote [gnyen pos spangs pa ma yin pa]. Ego-
clinging is very root of all afflictions. Until ego-clinging is overcome through the
wisdom-knowledge that realizes the absence of a personal identity [bdag med rtogs pa’i
shes rab], afflictions will not be overcome but will constantly be lying dormant in one’s
mind. For instance, even though your mind is not occupied with anger at present, the
root of anger still constantly remains in one’s mind.
(2) The second cause for the rise of afflictions is ‘the closeness of an object that gives
rise to afflictions’ [nyon mongs skye ba’i yul nye bar gnas pa]. Afflictions cannot arise
without an object. Living in proximity to objects that give rise to afflictions and that are
conducive to afflictions [nyon mongs skye ba dang rjes su mthun pa’i yul ni ny bar gnas pa]
endangers the practitioner. Therefore, a beginning practitioner is advised to live at a
distance from places, situations and people that tend to easily provoke his afflictions,
his attachments and aversions.
(3) The third cause for the rise of afflictions is an ‘improper mental focus’ [tshul bzhin
ma yin par yid la byed pa]. A beginning practitioner is easily occupied and obssessed
with afflictions. Some people constantly harbor harmful intentions [gnab sems] or
constantly remain in a negative frame of mind. It is as if they are meditating on anger.
Such a concentrated focus on afflictions enhances them.
If we apply great care and attention in this life to protect a physical injury because we
fear the pain of the injury becoming worse, then why do we not more carefully guard
the great injury of our mind, which—being infested with afflictions that propel us to
commit all kinds of negative deeds [sdig pa] and downfalls [ltung ba]—will easily
worsen. As the injury that is our mind worsens, we should seriously fear ending up in
the ‘rounding-up and crushing hell’ [bsdus ’joms] and the like, where we will
experience the suffering of our bodies being crushed between two iron mountains
mountains. The term ‘injury’ or ‘wound’ [rma] is a metaphor for how the mind can be
harmed by responding to people and situations in a negative manner.
A practitioner’s foremost task is to tame the mind. In all situations he or she must put
all his energy into maintaining his bodhisattva precepts or trainings [byang chub sems
dpa’i sdom pa’am bslab pa]. He needs a stable mind [sems brtan pa], stable heedfulness,
and devoted and enthusiastic diligence [gus shing spro ba’i brtson pa] in maintaining his
bodhisattva precepts.
Śāntideva addresses the monks at at the Buddhist monastic university of Nālandā,
warning them to guard their minds among beautiful women. The same warning must
given to nuns when they encounter handsome men. In such situations monks and
Khenpo Chöga’s Commentary 177
nuns must be stable and firm in their commitment to guard their precepts with
diligence.
A practitioner should first and foremost protect his or her mind against the rise of
anger [zhe sdang] and jealousy [phrag dog]. Being free of anger, one is free of all hell
realms, because anger leads to rebirth in hell. Anger that is expressed or ‘hot’ leads to
the hot hells, and repressed or ‘cold’ anger to the cold hells. A practitioner must, at the
very least, avoid taking rebirth in the hell realms. The cause for a rebirth in the hell
realms is the anger one holds in one’s mind. For as long as we hold anger in our mind
the potential remains that we could experience states of torment we call hell.
In other words, hell realms exist for as long as anger abides in our minds. Therefore,
understanding their devastating consequences, a practitioner should develop great
fear of anger and jealousy. He or she should do whatever is possible to overcome
anger and jealousy. Once a practitioner is able to deal with these two, the most
dangerous of all afflictions, he should protect his mind against pride [nga rgyal] and
stinginess [ser sna]. Advanced practitioners should address the afflictions of ignorance
[gti mug] and passion [’dod chags]. Practitioners should deal with afflictions in this
sequence. We should learn how to deal with these affliction before they arise. Once
they have arisen, they are very difficult to control.
practitioner lacks this frame of mind, it does not matter what meditation or practice he
might undertake, enlightenment will not be reached. This mindset is called
‘conventional bodhicitta’ [kun rdzob byang chub sems]. Based on this practice of
conventional bodhicitta, ‘absolute bodhicitta’ [don dam byang chub sems] will arise.
The noble attitude of bodhicitta places the attainment of enlightenment within our
reach. Therefore, regard bodhicitta as being equivilent to the Buddha. All the śrāvakas,
pratyekabuddhas and bodhisattvas of our age arose and will continue to arise from
the teachings of Buddha Śākyamuni. Buddha Śākyamuni himself arose from
bodhicitta, and his bodhicitta practice arose from compassion. Thus, Candrakirti said
that one should first of all praise compassion, the root of bodhicitta. Regard bodhicitta
as a wish-fulfilling gem. It alone can take you all the way to complete enlightenment
and it alone will gradually remove all obstacles on your path.
All practitioners of the Great Perfections should infuse their practice of Cutting
Through [khregs chod] with bodhicitta. This will greatly enhance their personal
spiritual development. Two benefits are said to result from realizing emptiness [stong
nyid rtogs pa’i ’bras bu gnyis]: the benefit for oneself is that (one’s involvement with) the
eight worldly concerns decreases and the benefit for others is that non-conceptual
compassion will arise [rang gi don du chos brgyad mgo nyams pa dang gzhan gyi don du
dmigs pa med pa’i snying rje skye ba].
With compassion [snying rje], the bodhisattva views all sentient beings as being his
mothers from former lifetimes. He treats them with the same compassion as he would
treat his own mother. With wisdom [ye shes], the bodhisattva views all sentient beings
as being endowed with the buddha nature [bde gshegs snying po]. In this way, he views
all sentient beings with pure perception [dag snying] and treats them with the same
respect as he would treat the buddhas.
Followers of organized religion tend to lean toward one or the other of two extremes:
(1) being utterly non-sectarian and non-judgemental and holding the opinion that all
views and religions are the same, or (2) believingthat their own system is the only true
one and feeling aversion to all other paths.
As followers of the Buddha, we should be utterly non-sectarian toward all sentient
beings since they are our mothers and we should be very respectful since they are
endowed with buddha nature. We should furthermore be respectful toward the views
and beliefs of other systems and religions. Nevertheless, we must still maintain our
critical judgement in distinguishing the Buddhist view from other views. We should
be confident and independent within our own Buddhist view and faith. Yet we should
continue to respect other people’s right to follow their own views and beliefs. As
Buddhists we accept that all beings are endowed with the perfect buddha nature but
we do not believe that all the various views of all sentient beings are equally true, and
do not accept them as our personal path. We follow our own path while they follow
their paths.
Because guarding our minds and protecting our bodhisattva precepts is so important,
Śāntideva beseeches us and all his followers with palms joined in the anjali mudra to
guard our virtuous frame of mind even at the cost of our lives. This gesture of anjali is
not to show Śāntideva’s faith and devotion to his future followers but is a gesture that
indicates a strong request. Never allow your mind to become agitated. Stay calm in all
situations. Maintain bodhicitta at all times. Losing bodhicitta means losing the wish-
fulfilling jewel.
A practitioner’s basic task is to guard his mind. To do this one needs the mindfulness
of not forgetting the points of what must be done and what must be avoided [blang dor
gyi gnas mi brjed pa’i dran pa], and the introspection of engaging in all conduct of body,
speech and mind with proper examination [sgo gsum gyi spyod pa la legs par brtags nas
’jug pa’i shes bzhin]. When a practitioner is able to protect his mind through
mindfulness and introspection, he will be able to maintain his precepts.
Internal peace can only be attained if one guards one’s mind, if one’s own mind finds
peace within itself, if one is able to overcome anger. A practitioner’s mind is at peace
when he guards it with mindfulness and introspection.
Mindfulness [dran pa] is the wisdom-knowledge [shes rab] that understands how
certain actions lead to positive results while others lead to negative results. It is the
knowledge of the causes and results of happiness and suffering for oneself and others.
This knowledge is embedded in the points of what should be done and what should
be avoided. Introspection [shes bzhin] means knowing at all times what body, speech
and mind are doing and how they are responding in any situation. If we are endowed
with mindfulness and introspection, we can control our minds easily. Lacking these
two qualities puts our minds are at a great disadvantage.
People who are stricken by ordinary diseases might be unable to walk, talk and so on.
People stricken by the disease of confusion, who are ignorant about virtue and non-
virtue and who lack mindfulness and introspection, are unable to perform any
virtuous deed [dge ba’i las] such as the ‘three wheels (of conduct)’ [’khor lo rnam gsum].
This refers to the three types of activities performed by monks: the wheel of reading
and studying [klog pa thos bsam gyi ’khor lo]; the wheel of renunciation and meditation
[spong ba bsam gtan gyi ’khor lo]; and the wheel of work and activities [bya ba las kyi ’khor
lo].
Lacking introspection one cannot retain the wisdom-knowledge that has arisen from
study, contemplation and meditation [thos bsam sgom gsum gyi shes rab]. Even
intelligent persons will forget and lose that kind of knowledge if they lack
180 Khenpo Chöga’s Commentary
introspection. Merely remembering [dran pa] or knowing [ha go ba] the points of what
should be done and what should be avoided is not sufficient. Introspection is required
to constantly examine whether or not these points are being applied in one’s conduct
of body, speech and mind. Theoretical knowledge of these points is not sufficient; they
must be applied. Only then can one retain the wisdom-knowledge acquired through
study, contemplation and meditation.
It is easy to remember the teaching: “If your mind is infested with anger, you will take
rebirth in the hell realms.” But lacking the introspection that examines the mind when
meeting an irritating individual, anger will flare up. If you maintain introspection, you
will carefully examine and guard your mind when you encounter your enemy. You
will ask yourself: “Am I becoming angry or not? I will not say a word as long as even a
trace of anger remains in my mind.” Only with this kind of heedfulness will you be
able to remember and apply what a practitioner is supposed to do.
Mindfulness is remembering that anger, for instance, is extremely dangerous for a
practitioner. Introspection is the heedfulness that acts to avoid anger as soon as it
begins to develop in the mind.
Despite knowing the dangers of anger, due to the lack of introspection, you might fail
to recognize what is happening in your mind until it is too late, until strong anger has
already arisen. Therefore, merely knowing the rules of what one should do and what
one should avoid is not sufficient. You must have an all-over alertness or introspection
keeping watch over all actions and responses of your body, speech and mind. You
must constantly apply the knowledge to your body, speech and mind. That is the
function of introspection.
Only through the uninterrupted continuity of introspection will all afflictions be
overcome. Mere knowledge of the defects of afflictions, of how to act and of what to
avoid will not lead to liberation from afflictions and suffering. Therefore, we must
constantly apply the dharma to our minds, must constantly turn the dharma over the
our minds. This is a meaning of the term ‘the wheel of dharma’ [chos kyi ’khor lo]. Even
great scholars of the dharma remain confused if they do use introspection to
constantly apply the dharma to their minds.
A practitioner needs the three qualities of learndness [thos pa], faith [dad pa] and
diligence [brtson ’grus]. Those endowed with learning [thos ldan] refers to those who are
vastly learned in the sublime dharma [dam pa’i chos rgya chen po thos pa dang ldan pa].
Those endowed with faith [dad pa can] refers to people who possess faith in the three
jewels [dkon mchog gsum la dad pa yod mkhan]. Those who dedicate themselves to diligence
[brtson ’grus lhur len pa] are people who practice the dharma with joyful enthusiasm.
While all practitioner need these three qualities, without introspection [shes bzhin], they
may still violate their discipline and precepts, and thus commit actions that lead to
downfalls.
Khenpo Chöga’s Commentary 181
For a Buddhist practitioner, learning or study [thos pa] refers to genuine knowledge of
what should be done and what should be avoided. What should be done or practiced is
virtue [blang bya dge ba] and what should be avoided is non-virtue [dor bya mi dge ba].
Furthermore, the faith of conviction in the law of karma, of cause and effect [rgyu ’bras la
yid ches pa’i dad pa], is indispensible for a practitioner. To apply56 diligence which is
enthusiastic about what should be done and what should be avoided [blang dor la spro ba’i
brtson pa lhur len pa] means to be diligent in joyfully practicing virtue and in joyfully
avoiding non-virtue. True diligence means to practice ‘with enthusiasm in one’s mind’
[sems la spro snang yod pa].
A practitioner who sometimes lacks introspection will lose his or her discipline and
will acquire the stain or defilement of a downfall [ltung ba’i rnyog pa]. Introspection [shes
bzhin] means ‘to constantly check oneself’ [rang gis rang la brtag dpyad byed pa], ‘to be
able to know oneself’ [rang gis rang la ha go thub pa] or ‘to be able to see oneself’ [rang gis
rang mthong thub pa]. Introspection is like a mirror in which one’s behavior of body,
speech and mind is constantly reflected. This implies that one is aware of one’s
character [gshis ka], one’s capacity [nus pa], one’s qualities and one’s shortcomings.
Such introspection is very difficult to maintain. Most people are totally unaware of
what they do, say or think. Introspection is like a spy [gso ba] who is constantly on
guard, constantly viewing the territory to see whether or not any foes are approaching.
When you lack introspection, you are not aware of what you are doing. Based on such
a lack of introspection, you will violate your discipline [tshul khrims ’chal ba]. At first, your
discipline might merely decline [tshul khrims nyams pa] slightly but the lack of
introspection can lead to the complete destruction of discipline. If a practitioner has
lost his discipline, he has also lost his guarding fence [ra ba med pa] or his protection
[srung ba med pa]. Without constantly screening his behavior in body, speech and
mind, a practitioner is in danger of commiting a root downfall [rtsa ltung].
A practitioner who has completed a course of study, contemplation and meditation
should check to see what he has retained in his mind. Ask yourself: “What have I
really retained from all the knowledge that I have acquired through learning and
study? Has the knowledge I acquired through contemplation increased or decreased?
Did the knowledge I acquired through meditation actually decrease my afflictions of
anger, desire, ignorance, jealousy and stinginess?”
A practitioner should check himself in this way, and if study, contemplation and
meditation has not led to a lessening of his afflictions, he should seriously discuss this
problem with his teacher. A practitioner should always know exactly where he stands
on the bodhisattva path. He should know his defects and should constantly strive to
overcome them.
Introspection [shes bzhin] means to compare the dharma with your own mind [chos
dang rang sems gnyis bsdur]. Honestly compare what the dharma teaches to the present
56 lhur len pa means ‘to apply’, ‘to take upon’, ‘to take up’, ‘to accept’, ‘to pursue’, ‘to enter into’
[’jug pa] and ‘to devote oneself to’ [dang du len pa].
182 Khenpo Chöga’s Commentary
state of your mind. Carefully examine the extent to which your spiritual development
accords with the dharma and discover where you are completely off the track. If you
discover that the dharma and your own mind are in contradiction, offer heart-felt
confession and make the firm resolve to practice the dharma according to the dharma.
A beginning bodhisattva will often notice that he is not acting in accord with the
dharma. This is no reason to become faint-hearted. Paltrül Rinpoche said:
Every morning a practitioner must renew his or her bodhicitta commitment: “I will
free all sentient beings from their suffering and establish them on the level of perfect
enlightenment.” In this way you are giving your mind the proper direction [kha
phyogs] the moment you wake up. Also develop bodhicitta at the beginning of each
meditaiton session.
At the end of each meditation session, do not rise hastily [har langs mi byed par], but
instead investigate the session, thinking: “At the beginning of my session, I formed the
resolve to liberate all beings from suffering and to establish them on the level of
complete enlightenment. Did I really keep this motivation during my entire session, or
did I fall under the power of delusion?”
During all daily activities [las ka’i zhor dang zhor la] never be separate from bodhicitta.
Practice heedfulness [bag yod]. In addition, check your mind from time to time: “Is my
mind relaxed and at peace? Am I overcome by afflictions?” In this way a practitioner
should from time to time practice introspection [shes bzhin] and investigate his mind.
Never forget bodhicitta. Practice the mindfulness of never forgetting what should be
done and what should be avoided [blang dor gyi gnas mi brjed pa’i dran pa].
Bandits and robbers [chom po] steal from people in broad daylight with brute force and
therefore operate ‘out in the open’ [mngon gyur] while sneak-thieves [rkun ma] steal
people’s goods while being unnoticed, thus remaining ‘hidden’ [lkog gyur]. Similarly,
the afflictions of desire and aggression operate in ‘the open’ while arrogance and
jealousy remain more ‘hidden’. Afflictions can arise easily when a practitioner’s
mindfulness [dran pa] of what should be avoided and what should be done has
weakened. For as along as one has recollection of these points, afflictions cannot easily
Khenpo Chöga’s Commentary 183
arise in one’s mind. Thus, the mindfulness of not forgetting these points is a protection
against afflictions.
However, if a practitioner lacks introspection and self-analysis [shes bzhin], this mindful
recollection easily declines, and afflictions can readily destroy the merit and roots of
virtue [dge ba’i dngos po / dge ba’i rtsa ba] formerly gathered by the practitioner, and
thus lead him to the lower realms. Afflictions kill [srog bcod pa] the life-force of
bodhicitta [byang chubs sems kyi srog gcod pa].
Only through introspection can you know at all times what your body, speech and
mind are really doing. If we lack this introspection, we lose awareness of how we are
acting and reacting with our body, speech and mind. We also lose the guideline for
how to act in a proper way. Without introspection and mindfulness, powerful
afflictions can easily enter into our minds and destroy our formerly acquired virtue
and merit. Please understand that introspection and a relaxed frame of mind [sems
lhod lhod] are very harmonious. Guarding your mind with introspection does not
mean you become nervous [sems ’khrel] and fearful [skrag snang].
If you remember the great masters like Dilgo Khyentse Rinpoche, then you
understand how it is possible to maintain perfect introspection and a completely
relaxed state of mind at the same time. Such masters always know how their body,
speech and mind are acting and reacting.
Afflictions such as passion, aggression and so forth are as clever as a group of robbers
and thieves. Such bandits first check out travellers who are on the road [lam ka la ’gro
mkhan ’gron po] and determine whether or not they can rob them. Likewise, the
moment a practitioner’s virtuous mindset begins to diminish, afflictions start to arrive.
Afflictions can easily flare up any time of day or night. As soon as we lose
introspection, afflictions enter our minds. Without mindfulness and introspection,
afflictions can become so strong in our minds that they destroy our roots of virtue and
lead us to the lower realms.
Once we have become well-seasoned practitioners, we will have some stability in
mindfulness and introspection so that afflictions do not arise so easily. Afflictions can
arise based on either negative or positive circumstances. While a good practitioner has
the capacity to transform negative circumstances [ngan rkyen] into virtue, even such a
practitioner may find it difficult to avoid falling under the power of positive
circumstances [bzang rkyen]. Positive circumstances include being very successful in
one’s practice, gathering many students, receiving great praise and honor and so forth.
Positive circumstances like these can be very deluding and seductive unless the
practitioner constantly keeps mindfulness and introspection on guard.
Now Śāntideva will teach the actual methods for developing mindfulness and
introspection in the mind. Mindfulness is developed by keeping it constantly in one’s
mind. Mindfulness must be placed at the doorway of one’s mind, like a watchman
who is not allowed to leave his post. Without mindfulness, one’s mind easily strays
onto perverted objects [phyin ci log gi yul], which are the objects of the six accumulations of
consciousness [tshogs drug gi yul]: consciousness of eye, ear, nose, tongue, body and
mind [mig rna sna lce lus yid kyi rnam par shes pa]. Here perverted object does not mean
that the six accumulations of consciousness are perverted but that ‘fixation upon the
six accumulations of consciousness is improper’ [tshogs drug pa ’dzin pa phyin ci log].
Fixation can turn any object into an ‘object of attachment, aversion and ignorance’
[chags sdang rmongs gsum gyi yul], and that is the perversion.
The moment your mind becomes distracted toward an object and you lose
mindfulness, it is introspection [shes bzhin] that recognizes that you have forgotten to
maintain mindfulness and thus have slipped under the power of afflictions. At that
time you should immediately recall the disadvantages [nyes dmigs] of the three lower
realms, their particular suffering, impermanence of life and so forth.
The moment your mind is distracted, afflictions arise. The moment afflictions have
arisen, you are already creating karma [las bsags pa]. Due to the power of karma you
will circle within saṃsāra and will experience the anguish of the lower realms [ngan ’gro’i
gnod pa]. Therefore, as soon as you recognize that you are distracted, that you have
forgotten to maintain mindfulness and introspection, think: “I have lost mindfulness
and introspection. Afflictions have arisen in my mind and will lead me to the suffering
of the lower realms.” Talk to yourself like this, bring back your mindfulness and
introspection and re-establish them firmly in your mind.
Paltrül Rinpoche advised leaving the mind utterly relaxed. The practitioner should
maintain mindfulness and introspection within this relaxation. Wisdom will gradually
dawn in the mind. The moment you detect that you have lost mindfulness and
introspection due to distraction talk to yourself and instruct yourself. Remind yourself
of the terrible results of going through life without mindfulness and introspection.
and on the blessing of ritual objects such as vajra, bell, damaru, mala, thangkas and so
forth. All these positive influences help us protect our minds, help us generate and
maintain mindfulness and introspection.
A person who has just received the precepts of a monk [dge tshul gyi sdom pa] must rely
on a senior teacher [dge rgan] or a preceptor [mkhan po].57 From this teacher he must
learn all the points of what what to do and what to avoid, how to conduct himself
properly as a monk and as a bodhisattva. A monk who has been able to maintain his
precepts impeccably for ten years is considered to be a stable practitioner.
Monks, bodhisattvas and tantrikas must all rely upon a master and learn how to
maintain mindfulness and introspection as well as how to maintain their precepts.
Beginners are like small childrens who, unable to take care of themselves, must rely on
their parents. Once a child has grown up, he or she can live by himself. Similarly, once
a practitioner has completed his training, his own mind will become his true master
[rang sems bla ma] and he will no longer depend upon external teachers.
When a beginner has taken up practice of the teachings, the fear and trepidation [’jigs
pa’am skrag pa] of contradicting his or her master’s instructions will inspire him to
maintain mindfulness and introspection. Living near a teacher or master also inspires
shame and embarrassment. It inspires ‘a personal sense of shame in regard to oneself
so that one shys away from negative conduct’ [rang ngos nas nyes spyod la ’dzems pa ngo
tsha] and it inspires ‘a sense of fear [’jigs pa] or of embarrassment in front of others so
that one shys away from negative conduct’ [gzhan ngos nas nyes spyod la ’dzems pa khrel
yod pa].
Furthermore, the reflections on the disadvantages of saṃsāra [’khor ba’i nyes dmigs] will
bring the terrifying consequences of losing mindfulness to mind and thus inspire the
student to maintain mindfulness. But for all this to happen, the student must be a
person who respects his or her trainings, be it those of a monastic, of a bodhisattva or
of a tantrika. To develop heart-felt respect for the bodhisattva training a student must
know about the inconceivable qualities of bodhicitta. He must again and again reflect
upon bodhicitta’s great value. Once he has understood the preciousness of bodhicitta,
he will do everything in his power to prevent it from decreasing. He will try to further
the growth of bodhicitta day and night. Having understood the preciousness of
bodhicitta, you will have tremendous respect and appreciation toward the master and
preceptor who has helped you to develop bodhcitta.
When all these circumstances are present, namely the company of a qualified master,
the instructions of a preceptor, the fear of being criticized by one’s master and the fear
of saṃsāra’s disadvantages, then mindfulness and introspection will easily be
cultivated in one’s mind.
57 A preceptor is someone from whom we receive the precepts of individual liberation [so sor
thar pa’i sdom pa] or the bodhisattva precepts [byang chub sems dpa’i sdom pa]. In short we
can say a preceptor is someone who give the precepts [sdom pa spras mkhan la mkhan po zer
gi red].
186 Khenpo Chöga’s Commentary
At this very moment countless beings are become bodhisattvas. Right now countless
bodhisattvas are becoming buddhas and are performing immeasurable benefit for
sentient beings in countless universes. At all times the buddhas are endowed with a
vision of unobstructed wisdom [thogs pa med pa’i ye shes kyi gzigs pa] in regard to all fields of
knowledge [shes bya gang la]. Thus, they directly know and perceive every activity of our
body, speech and mind. We are constantly in the wisdom field and blessing field of
countless buddhas and bodhisattvas. Countless buddhas and bodhisattvas gaze upon
each and every sentient being with great love and affection at all times. They
constantly shower each and every sentient being with their immeasurable blessings.
They make no distinction [khyad pa med pa] between ‘good’ and ‘bad’ sentient beings.
Buddhas are beyond time and proximity. It is not that they lived aeons before our time
and therefore cannot reach us, or that they live in a far distant universe and therefore
cannot see us.
Conventionally [kun rdzob tsam la], we can say that all buddhas share the same
wisdom essence, hence the statement, “All buddhas are one within their wisdom
expanse” [rgyal ba thams cad ye shes klong du gcig]. On an absolute level [don dam pa la],
the buddhas have transcended terms such as ‘one’ and ‘many’ [gcig dang tha dad las
’das pa]. Do not hold the misconception that a buddha is a person or a god. Buddha is
immeasurabe wisdom [tshad med pa’i ye shes], immeasurable compassion [tshad med
pa’i snying rje] and immeasurable activities [tshad med pa’i phrin las].
The constant blessing of all buddhas and bodhisattvas is the condition for all
happiness [bde ba’i rkyen] of every sentient being. The blessing of the buddhas and
bodhisattvas is a condition for the attainment of liberation [thar pa thob pa’i rkyen] and
buddhahood [sangs rgyas thob pa’i rkyen]. The cause for happiness [bde ba’i rgyu] and
the attainment of liberation and buddhahood [thar pa dang sangs rgyas thob pa’i rgyu] is
the dharma. The blessing is only the condition for happiness and liberation while the
dharma is the cause.
This means that we ourselves must strive to attain happiness, liberation and
buddhahood through receiving the blessings of the buddhas and through practicing
the dharma. The buddhas and bodhisattvas provide only the condition and
circumstances. The buddhas and bodhisattvas have already done everything that is
possible to help us. They constantly shower us with blessings and they have shown us
the path to happiness, liberation and buddhahood. Now it is up to us. We must realize
that only with mindfulness and introspection can we truly apply the dharma to our
minds.
A practitioner should always generate awareness of this situation by thinking: “I am
constantly dwelling in the presence of all buddhas and bodhisattvas who are at all
times endowed with unobstructed wisdom vision.” Becoming aware that you are
constantly dwelling in the wisdom gaze, love, compassion and blessing of countless
buddhas, you will no longer feel lonely, alienated and uncared for. This feeling of
being cared for and loved can inspire a great sense of relaxation and ease.
Khenpo Chöga’s Commentary 187
Two things must be observed if one is to be in accord with the intent of all buddhas:
“Do not harm yourself and do not harm others.” Harming oneself means to commit
non-virtuous actions, to stray into negative frames of mind. Doing this automatically
harms other sentient beings as well as oneself. The moment anger arises and is
expressed toward others, we have harmed both ourselves and others. Staying in the
presence of the buddhas and bodhisattvas means living in accord with their intentions,
which is to benefit oneself and all sentient beings. Living according to the dharma
means to act to bring about happiness, liberation and ultimately buddhahood for
oneself and others.
Buddhas and bodhisattvas are like individuals endowed with eyesight among the
blind. If a practitioner feels himself to be always in the presence of all buddhas and
bodhisattvas, he will not commit any negative deeds. Acknowledging the presence of
all buddhas, we will conduct ourselves respectfully in all our actions of body, speech
and mind. The buddhas and bodhisattvas inspire a sense of shame, shying away from
negative conduct in regard to oneself [rang ngos nas nyes spyod la ’dzems pa ngo tsha] and a
sense of fear [’jigs pa] or of embarrassment, shying away from negative conduct in regard to
others [gzhan ngos nas nyes spyod la ’dzems pa khrel yod pa]. The presence of the buddhas
and bodhisattvas also inspires respect [gus pa] for the bodhisattva trainings and
precepts.
The term, sense of shame [ngo tsha], refers to one’s own conscience. Buddhist
practitioners take the precept not to steal, for example. Therefore, if a monk has stolen
something, whether or not he is observed by others, he will feel shame about this
infraction of his precepts because he knows that he is within the wisdom gaze of the
buddhas and bodhisattvas. If people have witnessed his theft, he will be utterly
embarrassed [khred yod pa] before others, and moreover before the the buddhas and
bodhisattvas because he understand that they are gazing upon him with wisdom, love
and compassion.
Khenpo Kunpal again states that the buddhas and bodhisattvas are concerned or
worried [thugs khrel] about the negative behavior of sentient beings. He thus attaches
human reactions of approval and disapproval to the buddhas and bodhisattvas, which
is not strictly correct. A perfectly enlightened buddha knows and perceives
everything, but would never become concerned, worried or offended by the conduct
of any sentient being. Sentient beings become concerned, worried and embarrassed,
but not buddhas. Khenpo Kunpal uses these terms for the purpose of teaching simple
practitioners. In fact we should not use this kind of language to describe the buddhas.
He could equally as effectively have taught that such conduct contradicts the intent of
the buddha [sangs rgyas kyi thugs kyi dgongs pa dang ’gal ’gro gi yod red].
Living constantly in the presence of the buddhas and bodhisattvas means that one also
give rise to the recollection of the Buddha from among the six recollections [rjes dran
drug], which are: 1) recollection of the Buddha [sangs rgyas rjes su dran pa], 2)
recollection of the dharma [chos rjes su dran pa], 3) recollection of the saṃgha [dge ’dun
rjes su dran pa], 4) recollection of generosity [gtong ba rjes su dran pa], 5) recollection of
discipline [tshul khrims rjes su dran pa] and 6) recollection of one’s personal meditation
deity [lha rjes su dran pa]. To recall [dran pa] the qualities of the Buddha bears
inconceivable blessing and merit. The constant recollection of the Buddha is like a
guru-yoga practice, as we know it from tantric teachings.58
Remembering the infinite qualities of Buddha’s body, speech and mind and his life
story and activities is called the recollection of the Buddha. Knowing that one is
constantly living in the presence of Buddha’s wisdom, love and compassion is
recollecting the Buddha. The practice of recollecting the Buddha means to constantly
direct one’s mind toward Buddha.
Bringing to mind the extraordinary qualities of the dharma, the cause of happiness,
liberation and buddhahood, is the recollection of the dharma. This means also to apply
the teachings on mindfulness and introspection in order to protect the virtuous
integrity of one’s mind. Recalling the bodhisattvas, all the ordinary and exalted beings
who are endowed with bodhicitta, is the recollection of the Mahāyāna saṃgha. Within
bodhicitta all six transcendental perfections are complete. Thus bodhicitta also
incorporates the recollection of generosity and discipline.
Recollection of generosity includes as well the practice of giving up the three bases of
ego-clinging as taught in stanza eleven of the third chapter. Recollection of discipline
means to recall the three types of discipline [tshul khrims rnam pa gsum]: (1) the
discipline of refraining from negative conduct [nyes spyod sdom pa’i tshul khrims], (2)
the discipline of practicing virtuous dharmas [dge ba chos sdud kyi tshul khrims] and (3)
the discipline of fulfilling the benefit of sentient beings [sems can don byed kyi tshul
khrims].
Recalling one’s personal meditation deity such as Buddha Śākyamuni or the
Bodhisattva Avalokiteśvara [spyan ras gzigs dbang phyug] is recollection of one’s deity.
Such deities represent the fruition one aspires to attain in the future [ma ’ongs pa thob
bya’i ’bras bu]. The most important of these six recollections is the recollection of the
Buddha.
The more we study and contemplate the Bodhisattva-caryāvatāra we realize that this
text is a treasure-mine of precious teachings. Someone who truly understands the
sūtra teachings [mdo’i chos] as given in this text will be able to appreciate the
profundity of the Secret Mantrayāna teachings [gsang sngags kyi chos]. Having
understood the profundity of the Secret Mantrayāna, he or she will be able to
understand the profundity of the teachings of the Great Perfection [rdzogs pa chen po’i
58 For a detailed explanation see, Gateway to Knowledge Vol. II, pages 162-164.
Khenpo Chöga’s Commentary 189
chos]. In this manner the sūtra teachings are the basis [gzhi], the Secret Mantrayāna
teachings the path [lam] and the teachings of the Great Perfection the fruition [’bras bu].
A practitioner should strive to practice the quintessence of all three sets of teachings—
sūtra, Mantrayāna and the Great Perfection— as they enhance and inspire each other.
The teachings of the Bodhisattva-caryāvatāra are the quintessence of the entire
Sūtrayāna. This text contains many methods to gather the accumulations of merit and
wisdom. Each stanza is a treasure-mine of teaching.
Once the mindfulness of not forgetting the points of what should be done and what
should be avoided [blang dor gyi gnas mi brjed pa’i dran pa] has been placed at the
threshold of one’s mind and remains there, introspection will naturally come about.
Introspection [shes bzhin] is the investigation to determine whether one’s conduct of
body, speech and mind accords with the dharma. Even if one occasionally loses
introspection, the presence of mindfulness will cause its natural return. Based on
mindfulness introspection arises [dran pa la brten nas shes bzhin yong gi red]. Based on
introspection heedfulness will arise [shes bzhin la brten nas bag yod yong gi red]. Based on
heedfulness one is able to maintain all trainings [bag yod la brten nas bslab pa thams cad
bsrung thub gi red]. Thus, stanzas 29 to 33 teach the actual method for generating
mindfulness and teach how introspection follows naturally once mindfulness has been
established.
Conduct of mind training [blo sbyong gi spyod pa] means conduct that is conducive for the
development of one’s mind [sems la phan pa’i spyod lam]. This conduct of mind training
covers the three types of discipline [tshul khrims rnam pa gsum]: (1) the discipline of
refraining from negative conduct [nyes spyod sdom pa’i tshul khrims], (2) the discipline
of practicing virtuous dharmas [dge ba chos sdud kyi tshul khrims] and (3) the discipline
of fulfilling the benefit of sentient beings [sems can don byed kyi tshul khrims].
These three disciplines must be practiced in sequence. Before one is able to work for
the benefit of other sentient beings, one must abandon negative conduct and learn to
practice virtuous dharmas. While still involved in negative conduct oneself, how can
one help others? Without practicing virtuous conduct oneself, how could one inspire
others to practice virtue? First give up negativity [sdig pa spong], then practice virtue
[dge ba sgrub] and finally help sentient beings [sems can la rogs pa byed]. Many people
want to help others before they have practiced the first two disciplines. The third
discipline requires the capacity to work for the benefit of others with no consideration
of one’s own benefit at all [rang don yid byed gtan nas med par].59
59 ‘Considering one’s own benefit’ [rang don yid byed] means working primarily for one’s own
benefit [rang don gtso bor byed pa].
190 Khenpo Chöga’s Commentary
The discipline of refraining from negative conduct has two sections: 1) purifying the
entire conduct of the three gates and 2) protecting the trainings from decline. The three
gates are one’s body, speech and mind. To purify one’s conduct of body, speech and
mind means not to mingle one’s conduct with negative deeds [sdig pa dang ma ’dres pa].
Protecting the training from decline means to protect one’s training of refraining from
negative conduct from decline.
Negative conduct [nyes spyod] means non-virtuous conduct [mi dge ba’i spyod pa] that
contradicts the trainings of the bodhisattvas [byang chub sems dpa’i bslab pa dang ’gal ba].
All forms of conduct that are motivated by afflictions, the three or five mind poisions,
are called ‘negative conduct’ [nyon mongs pa dug lnga dug gsum kun nas slong ba’i spyod
pa thams cad la nyes spyod zer gi ’dug].
Before a practitioner engages in any activity of body and speech, he or she must
examine what thoughts are in his mind. He must closly examine the motivation that is
propelling him to act. He must know whether his motivation [kun slong] is virtuous or
non-virtuous. This examination is called introspection [shes bzhin]. If he detects non-
virtuous thoughts in his mind, he must strive to overcome them [spong]. If he sees that
his thoughts are virtuous, he can act upon them since virtuous thoughts are the root of
happiness. If his thoughts are neutral [btang snyoms kyi rnam rtog], neither virtuous nor
non-virtuous, he should transform them [’chos] into virtuous thoughts.
If a practitioner realizes that his thoughts are non-virtuous, he does not act upon them
with his body, he does not speak them aloud, and he no longer pursues them in his
mind. He will remain still like a tree, unmoved by the wind. His body should be still
like a corpse. His speech should be still like that of a mute. And his mind should be
still like great tree, unmoved by the wind. He should control his mind so that it does
not fall under the power of negative thought.
When the butter in a butter lamp has burned itself out and the vessel is still hot, it can
easily be wiped clean with a cloth. Therefore a Tibetan proverb states, “Wipe the
butter lamp clean while it is still hot” [kong bu dro phyi]. The most sensitive part of a
pig is its nose. If you need to chase a pig away, hit it slightly with a rod on its nose and
it will immediately run off. Therefore a Tibetan proverb states, “Hit the pig’s nose with
a pestle” [phag sna gtun brdung].
These two proverbs advise us to deal with negative thoughts the moment they arise.
Once negative thoughts have grown powerful and strong, they are very difficult to
deal with. However, when they first arise, they are still weak and can easily be
dispelled. The moment you realize that you have negative thoughts in your mind, stop
doing anything with your body and speech. If you act on the impulse of negative
thoughts, they will become stronger and increase in number right then and there.
Khenpo Chöga’s Commentary 191
Disengage your mind from negative thoughts. Never act upon negative thoughts but
remain still like a large tree. Do this by droping any activitiy of body, speech and
mind. Relax your mind into a state of non-thought [mi rtog pa’i ngang]. If you cannot
remain in a state of non-thought, leave your mind in bodhicitta, while your body and
speech remain still. Non-thought and bodhicitta are the only two states in which you
should place your mind in order to overcome afflictions. This is the instruction,
training and meditation taught in stanza 34.
Since a bodhisattva abides constantly in the dharma, his gaze will always be focused.
He should never look around in a distracted manner. A bodhisattva maintains this
controlled manner of gazing when he is alone as well when he is among people.
However, he will not display ‘a practitioner’s gaze’ to show-off [tshul ’chos] or impress
others, or to let other people know that he is a practitioner. He gaze is directed just in
front of him, not too far and not too close. The traditional distance for gazing is
described as casting one’s gaze downward one yoke’s length ahead [gnya’ shing gang tsam
du] or in the direction of the tip of the nose [sna rtse / sna rtse’i phyogs la].
The moment afflictions such as passion, aggression and so forth arise in one’s mind,
the eyes immediately become involved and look in the direction of the object of
affliction. Before one raises a hand in anger against someone, the eyes and the heart-
beat will be affected. For instance, when someone says something hurtful and ugly to
you, your mind becomes filled with anger, your heart-beat speeds up and your eyes
will show an expression of anger. One way to judge a person’s state of mind is to
examine his eyes. The eyes reveal a lot about a person’s state of mind. Afflictions are
directly displayed in people’s eyes. The eye is like the gateway of the mind [sems kyi
sgo].
The Buddhist scripture describe the sense organs [dbang po] as poisonous snakes [sbrul
dug pa can]. The mind involved with afflictions lashes out at objects though the sense
organs. Therefore, beginners, those who are on the ‘lesser path of accumulation’ [tshogs
lam chung ngu], are advised to restrict their sense perceptions, particularly their gaze.
First become aware of how you are using your eyes. Then stop looking around
aimlessly and pointlessly, without any purpose [don dag med pa].
Because of the close relationship between one’s gaze and the afflictions, a practitioner
should never look around with his mind in a state of distraction. Particularly when
afflictions arise in your mind, it is most important to cast your gaze downward. If the
gaze is cast downward, it aids the mind to become peaceful. If you fail to control your
gaze and look with anger at whoever is irritating you, the situation can easily get out
of hand. Your adversary will read the anger in your eyes [sdang mig] and perceive it as
a challenge. Your angry expression will heighten his anger. In the same way, passion
arises when we look at an object or a person we desire. The more we look, the stronger
our desire becomes. Furthermore, by looking at someone longingly, we might invite a
response.
192 Khenpo Chöga’s Commentary
Therefore, by limiting your gaze, you can limit the rise of afflictions. Practitioners of
meditation try to keep their gaze constantly cast downward, regardless of whether
they are walking or sitting on their meditation cushion. The power of this method of
gazing alone brings tremendous peace to the meditator’s mind. On the other hand, the
the practice of downcast gazing should not be used to purposely ignore people under
the disguise of Buddhist discipline.
Such a practice of gazing downward can be used as a support for both conceptual and
non-conceptual practice. A practitioner might keep his gaze cast down and ahead
while his mind is certain and confident about the natural state [de kho na nyid], the state
of emptiness [stong pa nyid]. Thus, he moves around while maintaining a view free
from concepts [rtog med]. Or he might keep his gaze cast down and ahead while his
mind is certain about all the points of what to do and what to avoid. In that case his
mind is maintaining a view that entertains concepts [rtog bcas].
In the Buddhist meditation tradition many kind of gazes are taught to counteract or
enhance different states of mind. For instance, drowsiness [bying ba] is counteracted by
gazing up into the sky. Nervousness or mental agitation [rgod pa] is counteracted by
casting the gaze downward.
If a practitioner constantly keeps his gaze cast downward, his eyes and mind might
tire. Thus, to relax the eyes and mind, he or she should sometimes [res ’ga’ / tsam tsam]
look around in all directions [phyogs phyogs su]. At that time, however, it is important
that the eyes and mind remain in synch by the practitioner’s maintenance of
mindfulness and introspection.
If other people come within a practitioner’s field of vision, he should never look at
them with eyes full of anger, passion, arrogance and the like, but keeping his gaze cast
slightly down, he should greet them in the custom of the country by smiling and
saying, “Welcome, Namaste, Trashi Delek, Hello” and so forth. A bodhisattva should
always greet other people first and should not wait to see whether or not other people
will greet him. Even in such small ways a bodhisattva always tries to accommodate
people and make them happy, since promoting the happiness of all sentient beings is
his sole purpose.
Ignoring people is utterly improper. Not acknowledging people when meeting them
can indicate anger or arrogance. A bodhisattva raises his gaze slightly and greets
people with respect and affection in his eyes. The eyes of a practitioner should be
natural and at ease, unagitated by afflictions such as anger, jealousy, pride, stinginess,
ignorance and passion. His gaze should be infused with loving-kindness and
compassion.
When a practitioner goes to frightening and dangerous places, such a charnel grounds
or roads in remote areas, he should first carefully determine whether or not the
situation presents any serious danger to him. In such places he should not keep his
gaze cast downward but should slowly look again and again in all directions.
Regardless of whether he is walking or resting, he will look backward only turning
completely around. Monks and bodhisattvas are not allowed to look back over their
shoulders. They must turn their entire body if they want to look behind them. Looking
over one’s shoulder even while walking is considered wild conduct [rgod bag gyi spyod
pa] or ‘heedless conduct’ [bag med pa’i spyod pa] since one cannot see where one is
placing one’s foot.
To look over one’s shoulder or to jump up and play around is not considered proper
behavior, especially in the front of other people. A practitioner or monk should always
behave peacefully and with control and should never give others any reason to doubt
his behavior. These rules of conduct aim to prevent agitating yourself and others.
The phrase, understanding what is most necessary and meaningful for myself and others in
any situation [rang ngam gzhan gyi don nam dgos pa gang dang gang che ba de dang de shes
par byas nas] means that one must carefully check whether it is better to travel on or to
wait, whether it is better to stand up or to remain seated. At all times one must weigh
the odds and decide what is most benefical for oneself and others. The most benefical
for oneself are all situations that further one’s peace of mind and one’s dharma
practice. The most beneficial for others is whatever makes them happy and content in
accord with the dharma. Always act in accordance with bodhicitta.
A bodhisattva needs to develop that kind of wisdom or insight to know what is most
benefical for himself and others in all situations and at all times. Thus, even his daily
activities such as eating, sleeping, walking and sitting must be examined with the
criteria of benefit. A bodhisattva should never undertake actions without purpose
[dgos med gyi bya ba]. For this reason he must apply introspection [shes bzhin] at all
times.
bodhisattva trains in sitting composed, calm and comfortably in one position for long
periods of time. A good practitioner assumes the composed posture of a lion when he
sits and the dignified and calm stride of an elephant when he walks. He is always at
ease with himself and his surroundings. He is without fear, nervousness or agitation.
Of course a good practitioner changes his body posture from time to time when he
gets tired. However, since he is always maintaining mindfulness and introspection, he
is completely aware of doing so.
The seven-point posture of Vairocana [rnam snang chos bdun] includes the following points:
(1) legs in crossed the posture (of vajrāsana) [rkang pa skyil krung], (2) hands in (the
mudra of) equanimity [lag pa mnyam gzhag], (3) spine kept straight [sgal tshigs drang po
bsrang ba], (4) neck slightly bent (forward) [mgrin pa cung zad gug pa], (5) shoulders
pushed up like a vulture's wings [dpung pa rgod gshog ltar brgyang ba], (6) eyes cast
downward in the direction of the nose [mig sna rtser phab pa] and (7) tip of the tongue
touching the palate [lce rtse ya rkang la sbyar ba].
A mind infused with afflictions of aggression, jealousy, pride and so forth is a crazed
or intoxicated mind that will take rebirth in the lower realms of saṃsāra. A
practitioner should bind his mind with mindfulness and introspection to the great
pillar of samadhi [ting nge ’dzin gyi ka ba], focusing with one-pointed concentration on
the dharma, on expounding it, studying it and meditating upon it [’chad snyan sgom pa] In
all his or her endeavors he should investigate his mind with mindfulness [dran pas brtags]
and protect it with introspection [shes bzhin gyis srung]. His aim is to never let his mind
stray from view, meditation and conduct [lta sgom spyod pa].
Anyone who wants to attain liberation [thar pa] from saṃsāra must focus exclusively
on ‘study, contemplation and meditation’ [thos bsam sgom gsum]. The mind of a true
practitioner dwells constantly within the dharma. He or she should avoid straying into
a state of distraction [g.yeng ba]. The moment he detects that he has strayed from the
dharma, he should refrain from moving his body and from speaking. Only when his
mind is once again focused on view, meditation and proper conduct should he act and
speak. At all times he should be maintaining bodhicitta in his mind. This requires
constant training and effort. However, achieving that level of commitment to the
dharma is possible. A virtuous mindset can be learned and acquired. Even if you have
an ordinary job you can still learn to focus your mind constantly on virtue.
If you learn to discipline your mind and infuse it with virtue you can become a good
practitioner and eventually even reach liberation or enlightenment. When your mind
is grounded in discipline you will be able to help yourself and others. If you let your
mind be governed by afflictions, you will harm yourself and other people. Place your
mind in the dharma. Constantly apply mindfulness and introspection. Check your
mind from time to time to see whether it has strayed into distraction or whether it has
remained focused on virtue. If you follow these instructions, you will swiftly become a
very peaceful and composed person.
Khenpo Chöga’s Commentary 195
All practitioners who are diligent in meditation should immediately notice when they
have fallen into distraction and ask themselves, “Where has my mind gone?” In this
way they must bring the mind back and place it within their bodhicitta meditation.
The nature of distraction is such that we only notice distraction after it has happened.
The moment of distraction itself escapes one’s notice. To become distracted is a
characterisic of sentient beings [g.yeng ’gro ba sems can gyi mtshan nyid].
To be diligent in concentration [ting ’dzin brtson pa] means to ‘concentrate the entire
power of one’s virtue’ [dge ba’i shugs thams cad de la gtad dgos], to involve all the energy
one can muster with body, speech and mind. Thus, a bodhisattva tries to remain
undistracted from his meditation upon the precious bodhicitta at all times.
To overcome distraction, meditation teachers explain ‘nine methods leaving the mind
in peaceful abiding’ [zhi gnas kyi bzhag thabs dgu] or ‘the nine means of mental stillness’
[sems gnas pa’i thabs dgu].60 A beginner first learns ‘to place his mind’ [sems ’jog pa],
which means to direct the mind toward a mental focus point [sems dmigs pa la gtad pa].
He meditates upon bodhicitta or concentrates on the visualization of the Buddha’s
transluscent body which he imagines to be sitting in the sky before him.
The second step in his practice is to try his best to maintain the continuity of this
mental focus [dmigs pa de’i rgyun skyong ba]. This second stage is called ‘continuous
placement’ [rgyun du ’jog pa]. But as much as a beginner in meditation may try, he will
often forgets his mental focus and becomes distracted. Whenever he notices that he
has slipped into a state of distraction, he will bring his mind back to the focus of his
meditation. This third stage is called ‘repeated placement’ [bslan te ’jog pa]. In this way
a beginner proceeds through nine stages training in mental stillness under the
supervision of a qualified meditation master.
Beginners in meditation often feel that their distraction increased after they started
meditating. This is not the case. Before beginning to meditate they simply did not
notice the distracted and fickle state of their minds.
60 1) placing the mind [sems ’jog pa], 2) continuous placement [rgyun du ’jog pa], 3) repeated
placement [bslan te ’jog pa], 4) intense placement [nye bar ’jog pa], 5) taming [’dul bar byed pa],
6) pacifying [zhi bar byed pa], 7) thoroughly pacifying [rnam par zhi bar byed pa], 8) focusing
on one point [rtse gcig tu byed pa] and 9) placing in equanimity [mnyam par ’jog pa]. For
further explanations, see Gateway to Knowledge Vol. III, pages 206-207.
196 Khenpo Chöga’s Commentary
At times of great fear, as when being chased by tigers and leopards, a bodhisattva is
allowed to let go of his controlled and contemplative conduct and run for his life.
Similarly, during great seasonal festivals61 a bodhisattva is allowed to enjoy himself to
some extent according to the rules of the day. For instance, although monks are
generally not allowed to dance, during religious celebrations they perform spiritual
dances, play ritual instruments and the like. Moreover, when a bodhisattva is
performing great benefit for sentient beings, he may neglect his controlled conduct to
some extent. In any of these cases, however, he should still apply mindfulness and
introspection and ensure that he is not distracted from bodhicitta.
Generally it is said that discipline is more important than generosity. Therefore, when
practicing generosity, one is not allowed to forsake one’s discipline. On the other hand,
when one practices discipline, one may temporarily forsake generosity. Patience is
suprerior to discipline. Therefore, when practicing patience, one may temporarily
forsake discipline. The transcendental perfections of generosity, discipline, patience,
diligence, concentration and wisdom are taught in a sequence of superiority with the
latter always being considered more profound than the former.
But when practicing great generosity, a bodhisattva may temporarily neglect the lesser
trainings in discipline. He may wave his arms about, donate beer to lay people and so
on. Generally, a bodhisattva’s conduct should be tame and he should not make
excessive use of his arms. Nor should he provide sentient beings with intoxicants.
These are some of the lesser trainings in discipline. But when he is performing great
acts of generosity, he is allowed to wave his arms to attract the attention of many
people and to donate some alcohol to make them happy. At no time, however, may a
bodhisattva forsake the important trainings in discipline.
Without completing work that has been undertaken, to have the habit of starting
something new is a great obstacle for a practitioner. If you have considered seriously
what you should do or if your master has told you to do something, then once you
have begun the task, you should see it through to completion. For instance, having
decided, “I will study and practice the Bodhisattva-caryāvatāra,” you should
exclusively focus on this task until you have truly understood the meaning and
practice advice of this text. Interrupting your study and practice after a few weeks or
months and turning to something else will prevent the qualities of the Bodhisattva-
caryāvatāra from arising in your mind. Even when you have firmly decided to see a
61 Seasonal festivals [dus mchod] or offering celebrations to the three jewels [dkon mchog gi
mchod pa’i dga’ ston] are religious festivals that commemorate events of Buddha’s life or the
lives of great saints. For instance, the tenth day of every month is dedicated to the memory of
Guru Rinpoche. The first to the fifteenth day of the first Tibetan month commemorates the time
when Buddha performed miracles at Śrāvastī [mnyen yod]. On these occasions Tibetan monks
perform ceremonies, ‘spiritual dances’ [’chams], carry statues of the Buddha in processions, and
so on.
Khenpo Chöga’s Commentary 197
particular project through to completion, obstacles will arise. At these times it is crucial
to stick to your firm resolve to complete the project and not to succumb to the
obstacles.
Thinking that it is sufficient to merely finish what one has begun is not correct. After
one project is completed you should move on to the next. Khenpo Kunpal is here
using the study of the Bodhisattva-caryāvatāra as an example. Once the practitioner
has finished studying this text, he or she should continue his education with another
treatise. By approaching all situations in life like this, you will successfully complete all
your projects. Often people start too many projects simultaneously and never manage
to complete a single one. As the Tibetan proverb says, only lift one leg at a time. If you
try to lift both at once you will fall down. This means that two important projects
cannot be completed successfully at the same time.
If you complete one project before embarking on the next, ‘the secondary affliction of
lacking introspection’ [shes bzhin ma yin pa’i nye ba’i nyon mongs pa] will not increase.
This affliction will prevent you from being aware of what you are actually doing. An
individual who successfully accomplishes one project after another has a concentrated
and focused mind. Being endowed with introspection [shes bzhin] he or she knows
exactly what he is doing.
A systematic appoach is particularly necessary for studying and practicing the
dharma. A skillful teacher presents the dharma systematically in order to truly
transform their minds. Without such a structured approach, study and practice of
dharma will not bring the desired results.
The Bodhisattva-caryāvatāra leads the student from developing conventional
bodhicitta [kun rdzob byang chub sems] to the birth of absolute bodhicitta [don dam
byang chub sems]. This text teaches all six perfections in a logical sequence. For a
beginner, who has not properly developed conventional bodhicitta, studying and
practicing the wisdom chapter would be useless. He or she will never realize the
genuine view of emptiness and all his efforts will bring about at best a dry intellectual
understanding.
The term afflictions refers to ‘the six main afflictions’ [rtsa ba’i nyon mongs pa drug / rtsa
nyon drug] as well as to the twenty secondary or subsidary afflictions [nye ba’i nyon mongs
pa nyi shu / nye nyon nyi shu].62
The six main afflictions [rtsa nyon drug] are: 1) ignorance [ma rig pa], 2) desire [’dod
chags], 3) aggression [khong khro], 4) pride [nga rgyal], 5) doubt [the tshom], and 6)
wrong views or beliefs [lta ba].
62 For a detailed discussion of afflictions see Gateway to Knowledge Vol. II, pages 121-139.
198 Khenpo Chöga’s Commentary
The twenty secondary afflictions [nye nyon nyi shu] are: 1) anger [khro ba], 2) holding a
grudge [’khon ’dzin pa], 3) concealment [’chab pa], 4) spiteful anger [’tshig pa], 5) jealousy
[phrag dog], 6) miserliness [ser sna], 7) hypocrisy [sgyu], 8) pretense [g.yo], 9) haughtiness
[rgyags pa], 10) resentment [rnam par ’tshe ba], 11) lack of a sense of shame [ngo tsha med
pa], 12) lack of embarrassment [khrel med pa], 13) dullness [rmugs pa], 14) agitation [rgod
pa], 15) distrust [ma dad pa], 16) laziness [le lo], 17) heedlessness [bag med pa], 18)
forgetfulness [brjed ngas pa], 19) distraction [rnam g.yeng] and 20) lack of introspection
[shes bzhin ma yin pa].
Ordinary people enjoy ordinary conversation and not discussion about the dharma. At
times at bodhisattva is confronted by sick [nad pa] or old people [rgas pa] who enjoy
talking a lot. If the bodhisattva does not engage in a conversation with them simply
because he rejects ‘useless conversations’, these people might become seriously
disappointed. This would not be the correct way for a bodhisattva to behave, and
therefore a bodhisattva must sometimes engage in senseless conversations [’brel med kyi
gtam], in worthless chatter [ngag kyal]—one of the ten non-virtuous actions—in order
make other people happy.
Similarly, at times a bodhisattva needs to accompany his friends to shows such as
circuses, movies and so on in order to make them happy. On these occasions, the
bodhisattva should take care not to become fascinated by these events. If a bodhisattva
is attached to such spectacles [ltas mo] or conversations, it is not proper for him or her to
participate in them. The motivation to become involved in such activities should be
compassion rather than attachment. Pleasing the minds of others is virtuous. For this
reason, lamas and other important people should freely give donations to the poor
when they have the chance to do so, for instance when seeing beggars perform dances,
songs and the like.
Bodhisattvas and teachers must guard themselves against improper behavior that
causes others to lose faith. They should never absent-mindedly dig holes in the ground
with a stick or their finger. They should not kill time by drawing patterns on the
ground or plucking the grass just because they cannot keep their hands still. Such
absent-minded behavior can easily harm or kill small insects. The moment a
bodhisattva detects a tendency to such absent-minded behavior, he should recall the
trainings as taught by the Buddha and immediately refrain from such actions. This
kind of absent-minded behavior is a form of laziness, called ‘the laziness of being
attached to negative actions’ [bya ba ngan zhen gyi le lo]. The main point here is to avoid
pointless [don med] activities.
Though such absent-minded behavior constitutes only a small transgression of the
bodhisattva’s training, it nevertheless reflects an absence of mindfulness and
introspection in the bodhisattva that might cause others to develop doubts about the
Khenpo Chöga’s Commentary 199
bodhisattva in particular and the teachings of the Buddha in general. On the other
hand, when a bodhisattva maintains control even over such small matters as absent-
minded behavior, his calm and tame demeanor will inspire faith in other.
Furthermore, if one allows even a small transgression to slip in, it might soon develop
into a larger fault. This stanza does not imply that one will go to the lower realms
merely because of drawing patterns on the ground. However, an overall lack of
mindfulness and introspection can cause rebirth in the lower realms.
Before a bodhisattva engages in any action such as walking or moving his body, and
before he starts to talk, he should first examine the motivation for engaging in this
action. He should ask, “Why do I wish to go to that place? Why do I desire to talk
about this and that?” Examining whether his motivation is virtuous or non-virtuous,
he will engage only in virtuous activities with his body and speech. A bodhisattva is
also called the stable one or ‘the one firm in mind’ [sems brtan pa]. Bodhisattvas only act
in accord with virtue.
Everything defiling is suffering [zag bcas thams cad sdug mnga’ ba]. ‘Defiling bliss’ [zag
bcas kyi bde ba] is bliss that by nature impermanent and carries suffering [mi rtag pa
dang sdug bsngal gyi rang bzhin]. Any form of defiling bliss eventually changes and
becomes suffering. When defiling bliss has vanished, suffering is experienced, and the
wish to remedy this suffering with the next form of defiling bliss arises immediately.
For instance, we may be sitting happily in the sun and enjoying a form of bliss that is
defiling. After an hour or so the pleasant experience of sitting in the sun has
disappeared and we immediately want to remedy this loss of defiling bliss by going
into the house and having something to drink. After we have relaxed for a while with
our drink, we feel like getting up and walking around. Whatever we do might give us
a short experience of ‘defiling bliss’, but it soon changes into to a form of suffering. To
remedy this suffering, we chase after the next form of defiling bliss. This pattern of
pursuing defiling bliss and seeking to remedy suffering, the absence of defiling bliss, is
often the real motivation for our actions.
Many people fail to grasp that the very nature of defiling bliss is suffering. They often
blame their enviroment or the beings around them for their loss of defiling bliss. They
simply do not realize that defiling bliss inevitably results in the loss of happiness, in an
unhappy feeling. The nature of all sentient beings is that they want to be happy [bde ba
thob ’dod pa’i blo] and that they have the wish to be free of suffering [sdug bsngal bral
’dod pa’i blo]. This basic pattern of human nature is a ‘deceitful worldly phenomenon’
[’jig rten g.yo ba’i chos].
Therefore, a bodhisattva must constantly examine his or her mind und understand the
motivation behind his desire to do or say something. He should only engage in
physical or verbal activities if he is sure that his motivation is truly virtuous. If a
bodhisattva detects a non-virtuous pattern in his motivation, he must transform his
200 Khenpo Chöga’s Commentary
motivation [kun slong bcos] into virtue. He should not follow the pattern of pursuing
defiling happiness and trying to escape suffering.
For example, we feel bored, empty and unhappy. We think, “Let’s go shopping and
buy a nice CD.” Here the intention to leave the house and buy a CD is merely the wish
to remedy a temporary suffering or sadness with the hope of getting something. In
buying the CD one is actually buying a tiny defiling bliss, which again will not last
long. The resulting loss of that happiness must then be remedied by another search for
defiling bliss. This pursuit is a state of perpetual delusion that never leads to true
happiness.
If a practitioner is truly able to avoid even the most subtle aspects of the twenty-seven
gates that give rise to mistaken conduct [nyes spyod kyi ’byung sgo nyi shu rtsa bdun po], he
or she will be able to perfectly maintain the prātimokṣa precepts [so thar gyi sdom pa],
the bodhisattva precepts [byang chub sems dpa’i sdom pa] and the secret mantra pledges
[gsang sngags kyi dam tshig]. The twenty-seven gates that give rise to mistaken conduct
are taught in the sūtra teachings but are necessary for the practice of tantra as well.
Every practitioner must be very clear about the minor aspects of what to do and what
to avoid. Actually, all practitioners should commit these twenty-seven gates to
memory.63 A tiny bit of corruption can bring down a practitioner’s entire discipline, in
the way as a government official who accepts a small bribe opens the door to accepting
larger bribes.
If a practitioner is able to observe the twenty-seven key-points, he will have a very
stable and peaceful mind that cannot easily be shaken by other people or by external
circumstances. These key-points are called ‘gates’ because it is through these gates that
potential trouble can enter a practitioner’s mind. A good practitioner must guard these
gates well. If you open any of these ‘twenty-seven gates of mistaken conduct’, you
interrupt the stream of your practice of virtue, destroy formerly developed qualities
and virtue, and prevent future qualities and virtue from arising.
Ordinary people believe that their mind becomes agitated, upset and unhappy due to
the negative influence of other people. They cannot even see that in most cases they
are agitating their own minds themseves. Other people might be an external condition
[rkyen] that can give rise to negative patterns that lie dormant in our own mind. If we
closely examine our own mind, we will see that all our afflictions and their causes
[rgyu] are within the mind.
Stanzas 48-53 teach ‘the twenty-seven gates that give rise to mistaken conduct’ [nyes
spyod kyi ’byung sgo nyi shu rtsa bdun po], which are: stanza 48: (1*) attachment [chags
pa], (2*) anger [khro ba]; stanza 49: (3*) to be wild [rgod pa], (4*) mockery [ga zhar], (5*)
pride [nga rgyal], (6*) self-infatuation [rgyags pa], (7*) exposing others’ faults [mtshang
’bru ba], (8*) causing dissension [skyor ’byin], (9*) deceptive intentions [bslu ba’i sems];
stanza 50: (10*) praising oneself [bdag la bstod pa], (11*) disparaging others [gzhan la
smod pa], (12*) insulting others [gzhan la gshe ba], (13*) causing quarrels [’gyed pa];
stanza 51: (14*) to desire gain [rnyed par ’dod pa], (15*) to desire respect [bkur sti ’dod pa],
(16*) to desire fame [grags par ’dod pa], (17*) to desire servants and an entourage [g.yog
’khor ’dod pa], (18*) to desire (personal) service [rim gro ’dod pa]; stanza 52: (19*) wishing
to give up (working for) the benefit of others [gzhan don yal bar ’dor ba ’dod pa], (20*)
desiring to pursue personal welfare [rang don gnyer bar ’dod pa], (21*) wishing to have
pointless conversations and conversations (that give rise to) attachment and aversion
[don med chags sdang gi gtam smra bar ’dod pa]; stanza 53: (22*) being impatient [mi bzod
pa], (23*) being lazy [le lo], (24*) being fearful [’jigs pa], (25*) being boastful [spyi brtol],
(26*) talking nonsense [mu cor smra ba] and (27*) being attached to one’s own group
[rang phyogs la zhen pa].
My teacher Khenpo Pentshe [mkhan po pad tshe] never displayed any attachment or
aversion to people. I never heard him utter an angry word to anyone nor did I never
hear him express aversion against anyone. I neven even heard him say, “This person is
a very dear friend of mine. He is a very good practitioner.” Khenpo Pentshe always
spoke positively about everyone in a general way.
A beginning bodhisattva must train in overcoming afflictions. Though this is a major
task, one must start somewhere. What should a bodhisattva do when strong afflictions
arise? When we recognize that we are falling under the power of attachment or
aversion, we should immediately drop all our activities of body, speech and mind. We
should not follow up on these afflicted thoughts; we should not utter a single word;
and we should ensure that our body remains completely inactive. In short, we should
remain still ‘like a big tree’ [shing sdong chen po bzhin du]. While your body and voice
remain inactive, let your mind rest in a non-conceptual state [rtog med ngang].
Stanza 48 covers the first two of the twenty-seven gates that give rise to mistaken
conduct, namely (1*) attachment [chags pa] and (2*) anger [khro ba]. (1*) At times your
desire and attachment for something might be so strong that you simply must touch it,
that you feel the need to own it and so forth. At that moment completely let go of all
activities with your body, speech and mind.
(2*) At other times you are so filled with anger and hatred that you are about to kill
somebody. Stop any physical activity right at the spot. Do not utter a single word. Do
not think about the past, the present or the future, but let your mind rest in a non-
conceptual state. If anger flares up again in your mind, consciously drop all thoughts
and thought-activities and remain unmoving like a tree. To support your conscious act
of letting go, you may breathe with the explanation ‘Ha’. Totally disengage from the
situation and from your body, speech and mind. The eighth chapter of this text, the
chapter on concentration [bsam gtan le’u], teaches further methods how to overcome
attachment. In order to overcome anger, study and practice the sixth chapter, the
chapter on patience [bzod pa’i le’u].
202 Khenpo Chöga’s Commentary
Stanza 49 covers six further points of the twenty-seven gates that give rise to mistaken
conduct, namely (3*) to be wild [rgod pa], (4*) mockery [ga zhar], (5*) pride [nga rgyal],
(6*) self-infatuation [rgyags pa], (7*) exposing others’ faults [mtshang ’bru ba], (8*)
causing dissension [skyor ’byin] and (9*) deceptive intentions [bslu ba’i sems].
(3*) To be wild, ‘agitated’ or ‘uncontrolled’ [rgod pa] is a state of mind when you are not
aware what your body, speech and mind are doing, particularly when your mind is
distracted by the affliction of desire. That state often occurs when your become overly
excited. In addition to the advice to remain still like a tree or like a corpse, further
instructions for dealing this this tendency can be found in chapter four on heedfulness
[bag yod], chapter five on introspection [shes bzhin] and in chapter eight on
concentration [bsam gtan].
(4*) Mockery [ga zhar] means ridiculing others by play jokes on them or behaving
strangely. Some people make jokes about or mock everything. They lack any sense of
truth in regard to verbal communication. Mockery [’phya lad / phyar ka] also connotes
an ‘insult’ or a ‘put down’ [’phya smod / smad ra / sma ’bebs]. The tendency to make
jokes about others or to mock them is best overcome by practicing heedfulness [bag
yod] and introspection [shes bzhin]. The moment you feel such a tendency arising in
your mind, you should address it right away. If this tendency is arising very strongly,
remain inactive like a tree.
(5*) Pride [nga rgyal] refers to the seven kinds of pride. Pride is created in regard to
others [gzhan la ltos nas nga rgyal], while self-infatuation is created in regard to oneself
[rang la ltos nas rgyags pa].
The seven kinds of pride [nga rgyal bdun] are: 1) the pride of thinking ‘I’ [nga’o snyam
pa’i nga rgyal], 2) slight pride [nga rgyal tsam], 3) the pride of being greater or superior
[che ba’am lhag pa’i nga rgyal], 4) the pride of pride [nga rgyal las kyang nga rgyal], 5) the
pride of thinking, “I am only slightely lesser” [cung zad snyam pa’i nga rgyal], 6) false
pride [log pa’i nga rgyal] and 7) manifest pride [mngon pa’i nga rgyal].
Among the seven kinds of pride, (1) ‘the pride of thinking ‘I’ is nothing other than ego-
clinging [bdag ’dzin]. It is the thought, “I am,” “I exist,” although in reality a personal
identity does not exist at all. This kind of pride is a mere thought. (2) The second type
of pride is the belief, “I am someone who is slightly special” [nga ma ’dra ba zhig yin]. (3)
The third pride is to believe that you are superior to or greater than others [gzhan las
nga yag gi yod]. You simple feel that you are better than other people. It is a haughty
feeling of being greater than you actually are. This third form of pride is much more
competitive [’gran zla] than the second form. The second type of pride is just a personal
feeling of being special.
(4) The pride of pride is the thought, “Among others who are exalted, I am the most
exalted” or “He has great qualities, but I have even more qualities than he has.” A
practitioner might think that he is the most exalted among all meditation masters; or a
politician might think that he is the best among all politicians. (5) The fifth type of
Khenpo Chöga’s Commentary 203
pride is the thought, “I am not exactly as good as these people but I am only slighter
less good. A practitioner might think that while he is not as good as Milarepa, he
comes close. (6) False pride means to boast with something as a good quality when it is
not good at all. For instance, “I am the best of all thieves” or “I am the greatest hunter
in all of India.” (7) Manifest pride is to believe that you have attained a special quality
although you have not attained it at all. This is a deluded confidence. Although you
are not at all a great scholar, you feel and believe that you are extremely learned.
Although you are actually without qualities, it appears to you that do have
(exceptional) qualities [so so la yan tan med na’ang yod snang shar ’ong gi red]. Whenever
you notice that any of these forms of pride have arisen in your mind, stop all your
activities, do not say a word and put your mind at rest in the non-conceptual state.
(6*) The five kinds of self-infatuation [rgyags pa lnga] are: 1) to be infatuated with your
social status, caste or family background, 2) to be infatuated with your body [gzugs kyis
rgyags pa], 3) to be infatuated with your youth [long tshos rgyags pa], 4) to be infatuated
with your learning or erudition [mang du thos pas rgyags pa] and 5) to be infatuated
with your wealth [nor gyis rgyags pa].
(1) Many people are filled with conceit about their class or social status. They believe
that their social class or caste makes them automatically superior to others. (2)
Extremely good-looking people are often filled with self-infatuation about their
physical body. (3) Young people can easily become infatuated with their youth. (4)
Many scholars have an inflated sense of self-esteem and are infatuated with their great
erudition. (5) The rich feel special due to their wealth.
Whenever you detect any of these defects in your mind: when your mind is running
wild, when you want to mock others, when you are is filled with pride and self-
infatuation; at these times, do not move your body, do not say a word, let go off these
mind states and remain completely inactive in body, speech and mind. Keep still like a
big tree. If you allow any of these defects to govern your behavior, your speech or your
thinking, you are hurting yourself and others.
Individuals who have a particular issue with pride and self-infatuation should in
particular study and practice the teachings given in chapter nine of this text, the
chapter on wisdom knowledge [shes rab le’u]. Try to be humble and natural. Do not
develop an inflated sense of self-esteem. A practitioner may always rejoice in his or her
innate bodhisattva qualities and conduct, but he should never become arrogant or
proud about his good qualities.
When any of these ‘twenty-seven gates of mistaken conduct’ arise you must practice
the instruction of “wiping the butter lamp clean while it is still hot” and “hitting the
pig’s nose with a pestle” as explained in text section 172. Annihilate negative thoughts
and feelings as soon as they arise. Whenever these tendencies appear in your mind, do
not act upon them with your body. Do not let them govern your speech and do not
follow these thoughts with your mind. Remain inactive like a tree until these thoughts
and impulses vanish. All practitioners must apply this technique of disengaging again
and again. Only in this way can you break your habitual patterns.
204 Khenpo Chöga’s Commentary
Sāntideva was a yogin of the utmost simplicity who lived a renunciant’s life. He had
disengaged from all worldly concerns. If we want to become yogins and yoginis of
simplicity, we should do our best to avoid these ‘twenty-seven gates that give rise to
mistaken conduct’. These teachings provide very precise instructions on how to
disentangle ourselves from worldly life. We should carefully study all ‘the twenty-
seven gates’ and understand how they are detrimental to ourselves and others. For as
long as we are involved in these forms of mistaken conduct, we are depriving
ourselves of the capacity to attain liberation, even though we are practicing the
dharma. We are depriving ourselves of a good rebirth since we are continuously
cultivating the seeds for taking rebirth in the three lower realms.
(7*) Exposing others’ faults [mtshang ’bru ba / mtshangs brjod pa] means ‘to expose the
mistakes of others’ [gzhan nor ba bstan pa]. Many people take great delight in exposing
and proclaiming other people’s shortcomings. Exposing the faults of our rivals [’gran
zla] makes them look bad and ourselves look good. Many competitive people become
quite skilled at publicly exposing the mistakes of others since they know that praising
themselves does not make them look good. You must practice patience to overcome
this tendency. All practitioners must guard themselves against exposing the faults of
others. It sometimes appears that this tendency is a standard pattern of conversation
among dharma practitioners.
(8*) Causing dissension [skyor ’byin] means ‘to split people apart’ [gzhan kha bral ba] as
well as ‘to make others depressed’ [mi gzhan sems skyo ba byed pa], to displease the
mind of another [gzhan sems ma dgyes pa byed pa].64 This tendency can be overcome
through the practice of patience.
(9*) Deceptive intentions [bslu ba’i sems] means to cheat, trick or deceive others. Such a
negative frame of mind can only be overcome through heedfulness, introspection and
wisdom-knowledge.
Stanza 50 covers four more points of ‘the twenty-seven gates that give rise to mistaken
conduct’, namely (10*) praising oneself [bdag bstod], (11*) disparaging others [gzhan la
smod pa], (12*) insulting others [gzhan la gshe] and (13*) causing quarrels [’gyed pa].
(10*) Whenever I am inclined to praise myself [bdag bstod pa lhur len pa] by clearly
describing my own qualities or the qualities of those in my group; or whenever (11*) I
want to disparage others [gzhan la smod pa nyid], meaning to destroy others by
proclaiming their defects; or when I strike at others (12*) with insults [gshe bcas], with
64 The term to cause dissension [skyor ’byin] can also be explained as ‘to cause a repeated
irritation’ [skyor ba’i tshul gyis sun ’byin gtong bar], as ‘pretense and deceit’ [g.yo sgyu] and as
‘insatiability’ [chog mi shes pa].
Khenpo Chöga’s Commentary 205
harmful words, in answer to the harsh words [tshig rtsub] others have uttered about
me; or when I (13*) cause a quarrel [’gyed pa], a fight among people by being myself
confrontational in speech and actions: at all such times when my mind is imbued with
these afflictions, I will remain still, like a tree, and will not act with my body, speech
and mind.
In particular, the tendency to praise oneself can be overcome through the practices
taught in chapter nine, the chapter on wisdom-knowledge, and in chapter six, the
chapter on patience. The tendency to disparage others, to insult others and to cause
quarrels can be counteracted by practicing the teachings on patience.
Stanza 51 covers five more points of ‘the twenty-seven gates that give rise to mistaken
conduct’, namely (14*) to desire gain [rnyed par ’dod pa], (15*) to desire respect [bkur sti
’dod pa], (16*) to desire fame [grags par ’dod pa], (17*) to desire an entourage of servants
[g.yog ’khor ’dod pa] and (18*) to desire (personal) service [rim gro ’dod pa].
A bodhisattva should not seek gain, respect and fame. (14*) To desire gain [rnyed par
’dod pa] means to strive for money or any kind of material wealth such as food [zas],
clothing [gos] and riches [nor]. The desire for gain is often based on covetousness [rnab
sems], the desire to own everything that one sees. A bodhisattva must avoid such a
mindset at all times. (15*) To desire respect [bkur sti ’dod pa] is the wish to be treated
with respect and honor. People with this tendency expect to have others offer
prostrations to them, have others arrange comfortable seats for them and so like. At no
time should a bodhisattva expect respect and special treatment from others. (16*) To
desire fame [grags par ’dod pa] is the wish for public recognition and high positions. If
one desires fame, one expects to be recognized and to well-spoken of wherever one
goes. Some people spend their entire lives pursuing fame. This is an utter waste of
time and energy.
(17*) To desire an servants and an entourage [g.yog ’khor ’dod pa] is the wish to have
servants such as a house-maid, a cook, a driver, a secretary and so forth, as well as the
desire for an entourage of students and followers [slob ma la sogs pa’i ’khor ’dod pa]. A
bodhisattva should not desire any of these simply to make his life comfortable. If he
involves friends and helpers in great dharma projects, then he may employ people but
he should not do so for his personal comfort. A true bodhisattva should live alone,
prepare his own food, clean his own room and thus be his own servant. A bodhisattva
should not keep a personal assistant or attendent [zhabs phyi] to prepare his bed, cover
him with a blanket and so forth. A servant [g.yog po] may be employed to work in the
kitchen, prepare the food and so forth for the entire household.
(18*) To desire (personal) service [rim gro ’dod pa] means to desire a personal attendent
or butler [zhabs phyi / rim gro ba] who will always take care of his master’s personal
requirements [bsnyen bkur]. Many spiritual masters have a personal attendant who
washes their legs, help them dress and so on. Whenever a bodhisattva detects any
desire for the abovementioned types of service in his mind, he should remain still like
206 Khenpo Chöga’s Commentary
a big tree and refrain from following up on such wishes, remaining inactive with his
body, speech and mind. To overcome the tendencies listed in points 14*-18*, a
practitioner should particularly study and practice the teachings given in the chapter
eight, the chapter on and in chapter nine, the chapter on widom-knowledge.
Stanza 52 covers three more points of ‘the twenty-seven gates that give rise to
mistaken conduct’, namely (19*) wishing to give up working for the benefit of others
[gzhan don yal bar ’dor ba ’dod pa], (20*) wishing to pursue personal welfare [rang don
gnyer bar ’dod pa] and (21*) wishing to have pointless conversations and conversations
(that give rise to) attachment and aversion [don med chags sdang gi gtam smra bar ’dod
pa].
(19*) Wishing to give up (working for) the benefit of others [gzhan don yal bar ’dor ba
’dod pa] means for instance to abandon teaching the dharma because it is too
troublesome to deal with unfaithful students and the like, or thinking, “I could help
these poor people with donations of food, but it is too much work.” Being in a position
to help others and failing to do so, violates the bodhisattva precepts. Never let the
chance to practice any virtue, even a small one, go by. Never belittle the benefit of
virtue. If you can safe a tiny insect from being crushed, then do it. Never give up
helping other sentient beings. Whenever a thought arises that would lead you to avoid
benefiting a sentient beings, abandon that negative frame of mind right away. To
overcome such a tendency, practice the teachings on the benefits of bodhicitta as given
in the first chapter of the Bodhisattva-caryāvatāra.
(20*) Wishing to pursue one’s personal welfare [rang don gnyer bar ’dod pa] coincides
with the wish to giving up working for the benefit of others. Wishing to pursue one’s
own welfare is a mere egotistical intention. Egotistical tendencies are overcome
through the practice of wisdom-knowledge as taught in chapter nine of Bodhisattva-
caryāvatāra.
(21*) Wishing to have pointless conversations and conversations (that give rise to)
attachment and aversion [don med chags sdang gi gtam smra bar ’dod pa] means wishing
to engage in any kind of non-virtuous talk such as telling lies [rdzun smra ba], sowing
discord [phra ma byed pa], speaking harsh words [tshig rtsub], engaging in worthless
chatter [ngag kyal] and so forth. If you recognize any desire to engage in such talk, drop
everything and remain still like a tree. Furthermore, to overcome the tendency to
speak in a non-virtuous manner, practice the teachings of the fourth chaper, the
chapter on heedfulness and the teachings of this chapter, the teachings on
introspection.
The story of Geshe Ben, as recounted by Paltrūl Rinpoche, tells how Geshe Ben, on a
morning when he was expecting a visit from his benefactors, arranged the offerings on
his shrine very neatly. However, when he examined his intentions, he realized that he
was only trying to impress his patrons, that his intentions were not pure. Gathering a
Khenpo Chöga’s Commentary 207
handful of dust, he threw it on the offerings, scolding himself and saying, “Monk, stay
right where you are and do not put on any airs.”65
Stanza 53 covers the remaining points of ‘the twenty-seven gates that give rise to
mistaken conduct’, namely (22*) being impatient [mi bzod pa], (23*) being lazy [le lo],
(24*) being fearful [’jigs pa], (25*) being boastful [spyi brtol], (26*) talking nonsense [mu
cor smra ba] and (27*) being attached to one’s own group [rang phyogs la zhen].
(22*) Being impatient [mi bzod pa] means being unable to bear hardship. Impatient
people cannot control their nervousness. They cannot wait, cannot stand in line,
cannot bear having nothing to do, and cannot sit still for one moment. A practitioner
must be able to bear hardships on the path to enlightenment. Impatience is overcome
through practicing patience. Some people cannot take even the slightest inconvenience
and cannot give up their comfort level even to a minor degree. Such people will
eventually encounter great suffering.
A practitioner must learn to bear minor inconveniences and suffering and to give up
his or her comfort zone especially in order to study and practice the dharma. Some
people become discouraged if their teacher’s dharma talk goes on too long. Some
cannot meditate because their environment is not perfect. Other people cannot help
those in need because it is too much trouble, and so on. Practitioners like this will not
be able to genuinely practice the dharma in this lifetime. Therefore, a practitioner must
train in bearing hardship for the sake of virtue. In order to achieve the great bliss of
liberation and enlighthenment, a practitioner must give up some conveniences. In
order to anihilate the great suffering of saṃsāra, a practitioner must be able to accept
some suffering.
(23*) Being lazy [le lo] is the opposite of being diligent. Laziness is similar to an
intoxicated mindstate as it is a mind without strength [shugs med pa] or joy [dga’ ba med
pa]. Laziness disempowers the mind and must be overcome by practicing the
teachings on diligence from the seventh chapter of this text.
(24*) Being fearful [’jigs pa] in regard to emptiness is the feeling that one may lose one’s
identity within the recogniton of emptiness. The ego has a tendency to react with fear
as a defend against dissolution within emptiness. Thus, ordinary beings often become
frightened or defensive and generate doubts when they first encounter the teachings
on emptiness. Ordinary beings may also experience fear and become frightened when
they hear about the conduct of a bodhisattva, conduct which is difficult to perform
[bya dka’ ba’i spyod pa]. The bodhisattva conduct requires constant engagement in
virtue, and for advanced bodhisattvas may require even self-sacrifice.
Fear disempowers the mind. Not only can prevent one from practicing the dharma,
fear can prevent a person from accomplishing any kind of work. One’s work can
suddenly seem to be so impossibly difficult that one avoids doing it. This kind of fear
is merely a thought or an emotional state. When such fear arises in your mind, drop all
activities, calm down and remain in the non-conceptual state. Rest immovable in
body, speech and mind like a big tree.
To overcome fear, which might arise during one’s practice of meditation, a practitioner
one must practice the teachings of the wisdom-knowledge chapter. Practitioners who
want to learn how to practice wisdom-knowledge must seek the personal guidance of
a qualified meditation master.
(25*) Being boastful [spyi brtol] refers to arrogant and pretentious behavior such as
acting as though one were a great yogin, a great scholar or a hero while in fact one is
not like that at all. Boastful [spyi brtol] means ‘to be over-confident’ [ham pa chen po] and
is considered pretentious behavior [pho tshod kyi bya ba].66 To overcome this tendency,
study and practice the teachings on heedfulness and introspection.
(26*) Talking nonsense [mu cor smra ba] or making nonsensical conversations [mu cor
gyi gtam] means to engage in ‘unrelated conversations’ [’brel med gyi gtam],
conversations that have has nothing to do with reality. Talking nonsense means saying
things that lack any substance and basis [lung med khung med skad cha bshad pa]. It also
means talking about things one does not know, such as teaching the dharma without
having studied it and so forth. To overcome this tendency one must practice
heedfulness, introspection and concentration.
Talking nonsense is ‘worthless chatter’ [ngag kyal], ‘making pointless conversation’
[snying po med pa’i skad cha bshad pa] or ‘making an unrelated conversation’ [’brel med
gyi skad chad bshad pa], talking about something that has no relationship to the present
situation.
Some commentaries describe that term as ‘careless talk’, ‘talking without observing
whether (what one says) is proper or not’ [rigs mi rig la ltos pa med par byed pa’o]. Others
interpret the term as ‘using bad words’ [tshig ngan pa can].
(27*) Being attached to one’s own group [rang phyogs la zhen] refers to both worldly
and spiritual attachment, to the thought, “Our group, school or religion is the best.”
Biased attachment like this is only overcome through practicing concentration and
wisdom-knowledge.
A bodhisattva must be very careful not to develop attachment and clinging to his
friends, followers, family members and even to his teachers. He should avoid praising
his own group, school or religion and should not criticize other groups, schools or
religions. Paltrül Rinpoche in particular advises practitioners to clearly distinguish faith
[dad pa] and biased attachment [phyogs zhen]. Some students act as though they were
utterly devoted to their teachers through a display of pretentious faith [dad mdog byed pa
/ dad pa yod mdog byed pa]. Statements such as, “Masters of my school are the best,” do
66 See gtsug lag ’grel chen, page 187b (374): spyi tol means bad behavior [ngan pa’i spyod pa spyi
tol].
Khenpo Chöga’s Commentary 209
not reflect genuine devotion and faith but are a mere display of pretentious faith, biased
attachment and partiality [phyogs zhen].
A bodhisattva should constantly examine his or her mind to determine whether or not
thoughts of pursuing afflictions and meaningless activities are arising. When he
detects such thoughts, he must hold his mind steady and not allow such thinking to
persist. Afflictions do not remain constantly in the mind. They arise and disappear
again. Afflictions are impermanent. Even if the first onslaught an affliction might be
very strong, after a while afflictions tire out. Afflictions are nothing to fear. By applying
the methods taught in the Bodhisattva-caryāvatāra, they can be overcome. Whichever
of ‘the twenty-seven gates of mistaken conduct’ might arise, do not allow them to
continue but keep your mind focused on the sublime dharma at all times.
Merely imitating others when staying in retreat is not adequate. You might
accumulate some virtue by imitating the practice style of someone else, but you will
never be able to reach liberation [thar pa] or omniscience [rnam mkhyen]. Dharma
practice, especially when done in retreat, is only successful when it is endowed with
the ‘nine points of practicing virtue’ [dge ba byed pa’i dngos po dgu], which are
explained in stanzas 55-58:
These ‘nine points of practicing virtue’ [dge ba byed pa’i dngos po dgu] are the following:
Stanza 55: (1) To be very certain [shin tu nges pa], (2) to be highly devoted [rab tu dad pa],
(3) to be firm [brten po], (4) to be respectful [gus pa] and endowed with politeness [zhe
sar bcas pa], (5) to have a sense of shame [ngo tsha shes pa] and to be endowed with
apprehension [’jigs pa dang bcas pa], (6) to be peaceful [zhi ba] and to delight others
[gzhan dga’ bar byed pa]; stanza 56: (7) to be not disheartened [mi skyo ba] and to be
endowed with love [brtse ba dang ldan pa]; stanza 57: (8) to constantly maintain the
thought that (all bodhisattva actions) are like an apparition, lacking an ‘I’ [sprul pa
bzhin du nga med par yid ‘di rtag tu gzung bar byed pa]; and stanza 58: (9) to think
repeatedly about the attainment of supreme freedom [dal ba’i mchog thob yang dang
yang du bsams pa].
Keeping these nine points of practicing virtue in his mind at all times, a bodhisattva’s
mind is utterly unmoved [rab tu mi g.yo ba] by influences such as negative friends or
negative circumstances.
Śāntideva has thoroughly researched the vast Buddhist scriptures. His teachings on
how to avoid non-virtue and on how to practice virtue are priceless and indispensible
for a practitioner of the bodhisattva path.
It does not matter what kind of dharma one intends to practice, one must initially
understand its beginning, its main part and its conclusion [sbyor dngos rjes gsum]. These
three indispensible aspects of all dharma practice are called ’the three-fold excellence’
[dam pa rnam pa gsum]: the excellent beginning, bodhicitta [sbyor ba sems bskyed dam
pa]; the excellent main part, non-conceptual practice [dngos gzhi dmigs med dam pa];
and the excellent conclusion, dedication [mjug bsngo ba dam pa]. Each teaching that one
practices must be embraced by these three excellent points.
For a beginner practicing with a pure motivation [kun slong], with bodhicitta, is most
important. You should practice without being involved at all with afflictions such as
anger, attachment and so forth. You should learn to check your motivation for
practice. The moment you discover an impure motivation, you should correct this
mistaken attitude, and should transform your motivation [kun slong bcos] into a proper
one. In order to develop the proper motivation you should make many sincere
aspirations [smon lam]. This is a very important point.
For genuine bodhicitta to be born [skye] it must first be intentionally created [bskyed]
again and again. The practice of making aspirations is a supreme method to create
[bcos thabs] bodhicitta. Through repeated aspirations such as the following bodhicitta
will dawn in one’s mind: “May I free all sentient beings from suffering and the causes
of suffering and may I establish them on the level of complete and perfect
enlightenment.” This is why all practitioners of Mahāyāna open their practice with a
combination of going for refuge and generating the bodhicitta of aspiration:
A complete beginner will not know how to undertake non-conceptual practice as the
main part. Therefore, he or she should practice with one-pointed concentration [dmigs
pa rtse gcig pa], free from any distraction, in a peaceful state of mind. It is important
practice the dharma in a pure and lucid state of mind [sems dvang ma].
True non-conceptual practice is only possible after a practitioner has recognized he
essence of his mind, the buddha-nature, emptiness. Only then will he be able to
practice ’the wisdom that does not conceive the three factors’ [’khor gsum mi rtog pa’i
shes rab]. The three factors are object [yul], subject [yul can] and the action [bya ba]
between them. The wisdom that does not conceive the three factors is the recognition
of emptiness. Until reaching that recognition, you might embrace your practice with a
conceptual understanding of emptiness [stong nyid rtsis gdab]: “All phenomena are
Khenpo Chöga’s Commentary 211
primordially empty and without any self-nature” [chos thams cad ye nas stong zhing
bdag med pa’o].
At the end of the practice you should dedicate to all sentient beings the virtue and
merit that you have gathered. Such a dedication serves to ensure that your spiritual
merit and attainments will not become fettered by ego-clinging. You disown your own
virtue and merit.
Imagine that you are combining all the merit you have gathered throughout your past,
present and future lives. Further combine the merit that all buddhas, bodhisattvas,
exalted beings and ordinary beings have gathered throughout the three times.
Dedicate all this combined merit for the welfare of all sentient beings so that they may
be free from suffering and the causes of suffering and that they may swiflty attain the
level of complete and perfect enlightenment:
Before entering into a meditation retreat, you should become knowledgable about
how to generate bodhicitta at the beginning of each meditation session, how to
undertake non-conceptual practice and how to dedicate the merit that you have
accumulated through your practice at the end of each meditation session. Only when
you clearly understand these three points, will your dharma practice lead to liberation
[thar pa] and omniscience [thams cad mkhyen pa]. Simply practicing meditation or virtue
alone can never result in enlightenment. But, even if we only practice meditation for
five minutes, by embracing this practice with these three points, our short session will
contribute to the attainment of liberation and omnsicience.
There are three kinds of virtue: (1) Virtue that concords with worldly merit, (2) virtue
that concords with the attainment of liberation and (3) virtue that concords with the
liberation of the greater vehicle, of Mahāyāna.
(1) Merely meditating or practicing any kind of virtue is called ‘virtue that concords
with worldly merit’ [‘jig rten gyi bsod nams cha mthun gyi dge ba]. This kind of virtue is
the virtue of worldly people and leads to a rebirth in the three higher realms of
saṃsāra.
(2) The followers of the vehicles of the śrāvakas and pratyekabuddhas practice the
dharma based on renunciation [nges ’byung] and develop the wisdom that realizes the
absence of a personal self [bdag med rtogs pa’i shes rab]. These practitioners accumulate
212 Khenpo Chöga’s Commentary
virtue that concords with the attainment of liberation [thar pa cha mthun gyi dge ba].
Through their dharma practice they will eventually reach the level of liberation.
However, virtue that concords with the attainment of Hināyāna liberation lacks the
excellent beginning of bodhicitta, lacks the excellent main part—the full realization of
both types of egolessness67—and lacks the excellent conclusion, of dedicating the
merit for the attainment of enlightenment of all sentient beings. Concerning the
excellent main part, the śrāvakas lack ’the wisdom that does not conceive the three
factors’ [’khor gsum mi rtog pa’i shes rab].68 Concerning the excellent conclusion,
Hināyāna practitioners dedicate their merit for their personal attainment of arhatship,
unless requested by their sponsors to dedicate the merit for another purpose.
(3) The followers of Mahāyāna embrace their practice with bodhicitta, with the three
excellences. In this way they accumulate ‘virtue that concords with the liberation of the
greater vehicle’ [theg chen thar pa cha mthun gyi dge ba]. These practitioners traverse the
path of the bodhisattvas and will eventually obtain the level of omniscience, of perfect
enlightenment.
These distinctions are important to understand. Regardless of what kind of practice or
virtue one might perform, without the three excellent points, that practice does not
qualifiy as a Mahāyāna practice and therefore, it is needless to state that such practice
also does not qualify as Vajrayāna practice or practice of the Great Perfection [rdzogs pa
chen po].
Once you have clearly understood these three excellent points, when your mind is free
from all doubts [the tshom] and misconceptions [log shes] about these three points,
when you are very certain [shin tu nges pa] about them, then your meditation retreat will
be successful. In addition to this, you must become knowledgable about all aspects of
the practice you want to do retreat on. Do not leave anything unclear or vague. A
practitioner who lacks wisdom-knowledge [shes rab] and certainty [nges shes] is like a
person who cannot see. It is important to complete your studies through to the end
[thos pas mtha’ ’gyol byed pa] and to clear up your misunderstandings through
contemplation [bsam pas sgro ’dogs gcod pa]69 and consultation with your teacher.
67 The egolessness of the persona [gang zag gi bdag med] and the egolessness of phenomena
[chos kyi bdag med].
68 The three factors are object [yul], subject [yul can] and the action [bya ba]. Only the wisdom
that does not conceive the three factors can recognize true emptiness.
69 The Tibetan term sgro ’dogs can be translated as misinterpretation, misconception or
exaggeration. In general, a misconception means to conceive something to be existent when it is
not [med par yod ’dzin gyi kun btags]. A misconception can be a denigration [skur ba ’debs pa]
or an exaggeration [sgro ’dogs pa]. To denigrate [skur ba ’debs pa] means for instance to state
that a person who is endowed with qualities lacks them [yon tan yod pa la med par smra ba].
To exaggerate [sgro ’dogs pa] means for instance to state that a person who is free from defects
possesses defects [skyon cha med pa la yod par smra ba].
Khenpo Chöga’s Commentary 213
Stanza 55 covers the first six of ‘the nine points of practicing virtue’, namely (1) To be
very certain [shin tu nges pa], (2) to be highly devoted [rab tu dad pa], (3) to be firm [brten
po], (4) to be respectful [gus pa] and endowed with politeness [zhe sar bcas pa], (5) to
have a sense of shame [ngo tsha shes pa] and to be endowed with apprehension [’jigs pa
dang bcas pa], (6) to be peaceful [zhi ba] and to delight others [gzhan dga’ bar byed pa].
(1) To be very certain [shin tu nges pa]: To be very certain about the dharma, a
practitioner must acquire ‘the wisdom that arises from studying’ [thos pa las byung ba’i
shes rab] and ‘the wisdom that arises from contemplation’ [bsam pa las byung ba’i shes
rab] before he or she tries to gain ‘the wisdom that arises from meditation’ [sgom pa las
byung ba’i shes rab]. Before beginning the practice of meditation one must first study
and contemplate the subject of meditation well.
(2) To be highly devoted [rab tu dad pa]: Whatever dharma one intends to practice, one
must be entirely confident about its meaning [de’i don la yid ches pa] and must generate
intense devotion [mos gus] and faith [dad pa], regarding it as a wish-fulfilling jewel.
Faith is the source of all blessing and accomplishment [byin rlabs dang dngos grub thams
cad gyi ’byung gnas]. A practitioner without faith is like a beggar, utterly impoverished.
(3) To be firm [brten po]: A practitioner of the dharma must be firm in his or her
commitment to accomplish the dharma that he is practicing. Every set of teachings has
its own set of precepts. These precepts help the practitioner succeed in his practice.
Binding one’s mind with precepts protects practitioners from the negative influences
of circumstances and moods. Often external circumstances and one’s personal
moodswings are detrimental to dharma practice. If you maintain your precepts you
will be strong enough not to succumb to circumstances and moods. To practice the
Bodhisattva-caryāvatāra, you must receive the bodhisattva precepts. Having received
the precepts, you must be firm in your commitment [dam bca’ brten po] and should never
stray from a frame of mind imbued with bodhicitta or from the bodhisattva trainings.
Let the three jewels reside in the center of your heart, not at the periphery.
(4) To be respectful [gus pa] and endowed with politeness [zhe sar bcas pa]: Your mind
must be respectful [sems gus pa] toward the dharma and your body and speech must be
endowed with politeness [lus dang ngag gis zhe sar bcas pa] toward your preceptor [mkhan
po], your master [slob dpon], your guru [bla ma] as well as to all sentient beings. It is
said that paying respect to others prolongs one’s own life. Being able to pay respect to
your teachers and develop faith in them means that your are able to perceive their
qualities.
(5) To have a sense of shame [ngo tsha shes pa] and to be endowed with apprehension
[’jigs pa dang bcas pa]: In order to protect your bodhisattva precepts and your virtuous
practice in general, you must have a sense of shame in regard to yourself [rang ngos nas ngo
tsha shes pa] and you must be apprehensive in regard to others [gzhan ngos nas ’jigs pa dang
bcas pa]. When a practitioner is apprehensive or fearful of his master’s criticism, he will
not engage in negative conduct and therefore will not violate his precepts. Thus, a
sense of shame and apprehension helps a practitioner keep his precepts.
214 Khenpo Chöga’s Commentary
If a practitioner detects anger in his mind, he will feel ashamed of himself for allowing
such a negative thought and emotion to arise. At the same time he knows that the
buddhas and bodhisattvas, being endowed with higher preception, constantly gaze
upon all sentient beings. In the face of their unhindered wisdom vision the practitioner
fears contradicting their teachings by allowing negative emotions or thoughts to take
root in his mind. Thus, shame and apprehensiveness arise in the face of the buddhas
and bodhisattvas and help the practitioner to avoid dwelling in a negative mindset
and committing negative deeds.
(6) To be peaceful [zhi ba] and to delight others [gzhan dga’ bar byed pa]: Since a
bodhisattva’s body, speech and mind dwells at all times in virtue, he has control over
his five sense organs70 and his mind is peaceful [zhi ba]. A peaceful frame of mind is at
the same time a virtuous frame of mind. Through his peaceful and tame conduct [zhi
dul gyi spyod pa] a bodhisattva strives exclusively to delight others [gzhan dga’ bar byed
pa] and to prevent them from generating wrong views and disbelief about himself.
Protecting the peace of his own mind allows the bodhisattva to be a perfect condition
for bringing about happiness in the minds of others.
A practitioner must be able to control the gates to the five sense organs [dbang po lnga’i
sgo sdom pa], in particular his eyes, ears and mind.71 The eyes are the most important
sense organ. The expression in one’s eyes can easily hurt the feelings of other people.
Our eyes reflect our inner state of mind. When we are angry we might look at others
with expressions that are angry, displeased or indignant. Practitioners must also be
able to control their ears. We should not pay any attention to whatever negative
conversations we hear about ourselves. We should be strong enough to allow others to
think and say whatever they want about us. That is their business not ours. We should
not react to anything of the various things people might say about us.
The most important of all is for practitioners to control their minds. Beginners often
report feeling unable to control their minds and sense organs. Paltrül Rinpoche
considered this a way to belittle oneself. No one can control his or her mind from the
very beginning. This requires constant training. With the proper instructions and great
diligence, however, everyone will eventually succeed at controlling their minds and
sense organs.
While no one is without afflictions from the very outset, through the practice of
dharma everyone can control his sense organs and attain realization. Controlling the
sense gates [dbang po’i sgo bsdams pa] means to freely perceive all sense objects without
70 The five sense organs [dbang po lnga; skr. pañcendriya] are 1) eyes [mig gi dbang po; skr.
cakṣurindriya], 2) ears [rna ba’i dbang po; skr. śrotrendriya], 3) nose [sna’i dbang po; skr.
ghrāṇendriya], 4) tongue [lce’i dbang po; skr. jihvendriya] and 5) body [lus kyi dbang po; skr.
kāyendriya].
71 In this context mind [sems] refers to the organ of mind [yid kyi dbang po /yid dbang].
Khenpo Chöga’s Commentary 215
attachment or aversion [chags sdang med par]. Even individuals with very strong
afflictions of desire, anger or ignorance can through training learn to control them.
Famous examples from the time of Buddha Śākyamuni of monks who overcame these
three afflictions are Nanda, Subhūti and the younger Panthaka. Buddha predicted that
all of them would completely overcome their particular affliction. Nanda’s great
affliction was desire [chags pa], Subhūti’s great affliction was anger, while the younger
Panthaka’s affliction was ignorance.
Although Buddha’s nephew, the handsome Nanda [gcung mdzas dga’], had serious
problems controlling his desire for his beautiful wife, Buddha predicted that he would
become foremost among those who could control their sense gates.72 Since Nanda was
so attached to saṃsāra Buddha took him to the hell realms and to the celestial realm of
the Thirty-three [sum cu rtsa gsum gyi lha yul] to show him what karma he would face
unless he learned to control himself. After this experience Nanda was able to
overcome all attachment to his wife Sundarī [mdzes ma] and even to the most beautiful
of all goddesses, and he became an arhat.73
At the time when Buddha was staying at the ‘Grove of Prince Jeta’ [rgyal byed kyi tshal],
some meditators [bsam gtan pa] saw a garuda bird flying from one of the levels of Mt.
Sumeru down to the ocean where it caught a naga baby and carried it back up the
mountain. Just before the naga baby was eaten, it saw Buddha’s śrāvakas traveling in
the vicinity of Śrāvastī [mnyen yod] and a feeling of delight arose in its mind.
Being killed at this moment of delight by the garuda bird, the naga baby took rebirth
in Śrāvastī [mnyen yod] as the son of a Brahmin with the name Bhūti [’byor ba]. The
handsome child was named Subhūti [rab ’byor]. As he grew up, the power of his
former karma caused him to become an extemely angry and aggressive person. His
parents left him in the care of a sage [drang srong] and Subhūti stayed in a forest retreat
[nags khrod] practicing austerities.
A god who had attained higher perception developed compassion for Subhūti, who
was practicing these senseless austerities. The god appeared to Subhūti and extolled
the qualities of the three jewels to him. Hearing this, Subhūti gained faith in the three
jewels. Through his magical powers the god brought Subhūti into the presence of the
Buddha. When he saw the Buddha, Subhūti experienced intense devotion and his
anger disappeared. Hearing the teachings, he reached the level of a stream-enterer
[rgyun du zhugs pa], took monk ordination, and later became an arhat after practicing
the dharma.
As an arhat, he used his higher perception to examine where he had been born in
former lifetimes. He discovered that he had been born for five hundred consecutive
72 dbang po’i sgo bsdams pa rnams kyi mchog tu lung bstan to.
73 See the 11th story of Kalpalatā, page 460; Heaven Tree, pages 50-53; Nāgārjuna’s Letter, pages
41-42; Jewel Ornament pages 388-392; dad pa’i nyin byed, pages 247-255; sangs rgyas bcom ldan ’das
kyi rnam thar, pages 192-193.
216 Khenpo Chöga’s Commentary
lifetimes as a naga. He thought, “Through the power of my anger, I have been reborn
five hundred times as a naga and have experienced great suffering.” Seeing directly
the defects of anger, from that time onward Subhūti remained on the genuine path,
free from any afflictions.
Before he went begging for alms, he always examined whether or not his own conduct
would cause any being to develop anger, even only a tiny insect. Thus, whoever
encountered him would naturally feel happy. Though Subhūti was already an arhat,
he continued to constantly tame his mind.
Subhūti also intended to benefit beings in various ways. Once he manifested five
hundred garudas in the sky. The nagas became extremely frightened, but he
comforted them through his loving-kindness. Later Subhūti manifested the body of a
huge naga and frightened five hundred garudas. Again he comforted them through
his loving-kindness. In this way Subhūti tamed five hundred nagas and five hundred
garudas and became famous for his loving-kindness.
Buddha praised Subhūti as “the foremost among those who are free from afflictions,”
and explained further that at the time of the past Buddha Kashyapa, Subhūti had
made an aspiration to free himself from afflictions. But because at that time he did not
overcome his afflictions, did not control the sense gates, did not practice perfect virtue
and because he acted with a mind full of anger, like a poisonous snake among the
samgha of fully ordained monks, he was reborn as a naga. In this life he became an
arhat because he kept perfect discipine. Moreover, due to the power of his former
aspiration he became the foremost among those without afflictions.
Therefore, by constantly keeping in mind the karmic fruition of a hateful mind and
verbal misconduct, we must eliminate all afflictions and in that way protect the mind
of others through our perfect conduct.74
In the Prajñāpāramitā sūtras Subhūti is often mentioned as the one who asked Buddha
questions. Sometimes, being inspired by the Buddha, Subhūti himself gave the
teachings of Prajñāpāramitā.75
Cūḍapanthaka [lam phran bstan], also known as the younger Panthaka [lam chung pa /
lam pa], was one of ‘the sixteen elders’ [gnas brtan bcu drug].76 His brother, also called
‘Panthaka’ [lam bstan], the ‘elder Panthaka’ or ‘Mahāpanthaka’ [lam chen pa], was a
member of this group as well.
Cūḍapanthaka was so dull that he could not remember any verses Buddha and his
senior monks taught to him. Buddha told him to clean his fellow monks’ shoes, while
74 See gtam rgyud, page 645-648, dge slong rab ’byor gyi gtam rgyud.
75 See Crystal Mirror Vol. VI pages 200-201.
76 Both brothers were named ‘the elder of the path’ [lam chen pa; skr. Mahāpanthaka] and ‘the
younger of the path’ [lam chung pa; Cūḍapanthaka] because their mother gave birth to them on
the road, while she was trying to reach her family home. See Anguttara-Nikāya, Bd. I, page 45.
Khenpo Chöga’s Commentary 217
remembering the lines, “Get rid of the dust! Get rid of impurities!”77 Once
Cūḍapanthaka had mastered these two lines, Buddha told him that he should now
clean the temple, while reciting these two lines. By following Buddha’s practice advice
he eventually gained profound insight and became an arhat. At that point, Buddha
praised him and said: “The foremost among those who can change the minds (of
others) is Cūḍapanthaka” [ston pas kyang sems bsgyur pa rnams kyi mchog ni lam phran
bstan yin no zhes bsngags so].78
A bodhisattva will act in a peaceful and tame manner not for his own benefit but
exclusively for the benefit of others, to make other people happy. Bodhisattvas’ mind
are peaceful [sems zhi ba], their speech is tame [ngag dul ba] and their bodies relaxed
[gzugs po klod po] in order to protect the minds of others from generating wrong views
about them. A bodhisattva is called a’ dangerous’, ‘perilous’, ‘sensitive’ or ‘formidable
object’ [yul gnyan po].
If one approaches a bodhisattva with a positive mindset, great merit will be generated,
but approaching a bodhisattva with negative mindset will lead to serious karmic
consequences. Thus, bodhisattvas must do everything in their power to prevent other
beings from developing even the slightest negative attitude toward themselves.
Stanza 56 covers point seven of ‘the nine points of practicing virtue’, namely (7) not to
be disheartened [mi skyo ba] and to be endowed with love [brtse ba dang ldan pa]: A
bodhisattva should never be disheartened [mi skyo ba] by the behavior of sentient beings,
but must always be endowed with love [brtse ba dang ldan pa] toward them.
Ordinary beings [so so’i skye bo] are called child-like beings [byis pa] because they ‘engage
in pointless activities’ [don dag med pa’i bya ba la ’jug pa], behaving as unwisely as
children do. Each ordinary being has his or her own individual wish [’dod pa]. As a
Tibetan proverb says: “Thirty people have thirty (different) wishes. Thirty dzos79 have
sixty horns” [mi sum cu la bsam pa sum cu / mdzo sum cu la rva co drug cu]. A bodhisattva
should not let the various moods or the likes and dislikes of sentient beings influence
his bodhisattva conduct. Some beings will be very delighted and happy to be in
contact with a bodisattva, while othes will perceive the same situation differently and
may even become upset and angry with the bodhisattva.
A bodhisattva who guides other sentient beings should never feel personally offended
by their whims and moodswings. A bodhisattva simply knows that some people
might like him while others will dislike him. And even those beings who initially like
him, might change their minds and later develop a negative attitude toward him. He
might have students who are very devoted to him for a while, but who later turn
away. To be under the power of afflictions such as ignorance, anger, desire, jealousy
and so forth is the underlying feature [gshis ka] of ordinary sentient beings.
It is crucial for a bodhisattva to be always open, warm-hearted and understanding,
even toward those who criticize and slander him. He must understand that ordinary
beings are naturally unstable and moody. He must be strong enough not to become
disheartened and lose his resolve to persist in his bodhisattva conduct because some
beings dislike him. If he allows himself to become depressed and disheartened due the
whims of sentient beings, he is in danger of giving up his bodhisattva conduct, as is
illustrated in the story of Śāriputra and Rangyal.80
A bodhisattva should view all sentient beings as his own children. Just as a mother
never forsakes her children simply because they display moody behavior, a
bodhisattva must observe the ’four dharmas of goodness’ [dge sbyong chos bzhi]:
Not being in accord with worldly patterns and behavior is a sign of a good
practitioner. As a bodhisattva you should strive to really be different that ordinary
beings. Do not react in ordinary worldly ways when you feel threatened, accused,
blamed, disliked or abandoned. When a bodhisattva feels depressed because ordinary
beings do not appreciate his good intentions, he or she should immediately engage in
any kind of practice that will raise his spirits. A bodhisattva should never allow his
mind to be consumed by weariness and sadness [sems skyo ba] as this will only lead to
discouragement, to a weakening in his bodhisattva resolve.
Always remember that ordinary beings are governed by suffering and fear. They are
objects of our compassion. If they had no suffering or fear, beings would never say
harmful things nor would they act in harmful ways. All beings’ suffering and fear
comes about because of holding on to a personal identity [bdag ’dzin]. Ordinary beings
totally identify themselves with their feelings and emotions, verbalizing them and
acting upon them.
When sentient beings behave in ugly and cruel ways, it is their personal suffering and
fear that is forcing them to behave in such a self-destructive manner. They are
helplessly trapped in their afflictions. When a bodhisattva experiences other beings’
negative behavior, he should generate strong compassion toward them and make
aspirations that they be liberated from the torment of their afflictions.
(7) Thus, without being disheartened by the negative behavior of sentient beings, be
endowed with love [brtse ba dang ldan pa]: A bodhisattva will always feel love, kindness
and compassion toward sentient beings, even if they attack him personally. Sentient
beings at times behave aggressively and are ungrateful toward a bodhisattva who has
done them nothing but good. Knowing that sentient beings are under the power of
afflictions, the bodhisattva nevertheless feels compassion [snying rje] and a love that
wishes them happiness [bde ba ldan ’dod gyi brtse ba]. Especially, when being attacked
or mistreated, a bodhisattva continues to make powerful aspirations [smon lam] for the
welfare of that being. While ordinary beings usually react defensively when they are
attacked with angry words and deeds, a bodhisattva reacts with love, compassion,
patience and aspirations for the attacker. Since the bodhisattva is endowed with
knowledge [shes rab] and wisdom [ye shes], he knows why ordinary beings behave so
badly. This powerful combination of love and wisdom enables the bodhisattva to react
to all situationa with compassion and loving-kindness.
Untamed sentient beings [sems can ma rungs pa] refers to those beings who cannot
practice the sublime dharma [dam pa’i chos sgrub mi thub mkhan] because their minds
are not yet mature [sems ma smin pa].
Stanza 57 covers point eight of ‘the nine points of practicing virtue’, namely (8) to
constantly maintain the thought that (all bodhisattva actions) are like an apparition,
lacking an ‘I’ [sprul pa bzhin du nga med par yid ‘di rtag tu gzung bar byed pa]: This
thought must be constantly maintain through mindfulness [dran pa] and introspection
[shes bzhin]. At times a bodhisattva must engage in virtuous actions for himself such as
studying the dharma, eating nutritious food and the like. At other times he or she
engages in actions for others like expounding the dharma, giving donations and so
forth. Regardless of what he does, he must perceive himself and his actions to be like an
apparition, like ‘a magical manifestation’ or ‘like an emanation’ [sprul pa bzhin du].
A bodhisattva perceives himself to be a ‘magical manifestation’, an apparition. In this
way he does not hold on to concepts like ‘I’ or ‘mine’. He thinks, “The magical
manifestation has done this or that.” He does not think, “I have done this or that.” In
this manner he does not identify himself with his actions, but disowns them. This is
called ‘the yoga of illusory manifestation during the post meditation stage’ [rjes thob
sgyu ma’i rnal ’byor]. The bodhisattva perceives all objects to be illusory [yul thams cad
sgyu ma lta bu] and himself to be an apparition [rang nyid sprul pa lta bu].
220 Khenpo Chöga’s Commentary
81 The eight analogies of illusion [sgyu ma’i dpe brgyad] are: 1) like an image in a dream [rmi
lam gyi snang ba lta bu], 2) like the shape of an illusion [sgyu ma’i rnam pa lta bu], 3) like a
visually distorted image [mir yor gyi snang ba lta bu], 4) like the shape of a mirage [smig sgyu’i
rnam pa lta bu], 5) like the sound of an echo [brag cha’i sgra snyan lta bu], 6) like a gandharva
city [dri za’i grong khyer lta bu], 7) like the image of a reflection [gzugs brnyan gyi snang ba lta
bu] and 8) like an apparitional city [sprul pa’i grong khyer lta bu].
82 The twelve analogies of illusion [sgyu ma’i dpe bcu gnyis] are 1) illusion [sgyu ma], 2) moon
in water [chu zla], 3) a visual distortion [mir yor], 4) a mirage [smig rgyu], 5) a dream [rmi lam],
6) an echo [brag cha / sgra brnyan], 7) a gandharva city [dri za’i grong khyer], 8) an optical
illusion [mig ’phrul], 9) a rainbow [’ja’ tshon], 10) a flash of lightning [glog], 11) a water-bubble
[chu bur] and 12) a reflection in a mirror [me long nang gi gzugs brnyan].
Khenpo Chöga’s Commentary 221
resulted from deluded perception. To the same extent that a bodhisattva gains
certainty about emptiness will boundless compassion for all sentient beings be born
[rang nyid ji tsam stong pa nyid la nges shes skye ’ong na de tsam sems can thams cad la snying
rje tshad med pa shar ’ong gi yod red]. A bodhisattva also remembers the kindness of the
three jewels and the kindness of his root guru that made possible his recognition of
profound emptiness. Thus, to the same extent that a bodhisattva gains certainty about
emptiness will boundless faith and devotion in the three jewels and his root guru arise
in him. Very extensive instructions on how to realize profound emptiness are given in
the ninth chapter of the Bodhisattva-caryāvatāra, the chapter on wisdom-knowledge.
Actions free from misdeeds [kha na ma tho ba med pa’i dngos po / sdig pa med pa’i dngos po]
refer to virtue [dge ba] or virtuous deeds [dge ba’i las]. The term here translated as
‘misdeed’ [kha na ma tho ba] actually means ‘an unreported misdeed’, ‘a misdeed that
has been kept secret’, ‘a misdeed that was left untold’, literally, ‘something that has not
reached the mouth’ and indicates something that is so embarrassing ‘that it should not
be spoken of’ [kha nang la brjod mi rung ba].83 Buddhist practitioners, particularly
monks, must confess all their misdeeds by admitting them openly and spelling them
out. Anything that is kept secret and not confessed will not be purified, and as it
remains a misdeed, its karmic fruition will eventually ripen.
Misdeeds are of two types: ‘misdeeds of violating a natural law’ [rang bzhin gyi kha na
ma tho ba] and ‘misdeeds of breaking an established rule’ [bcas pa’i sdig pa]. Violating a
natural law means commiting any of the ten non-virtuous actions [mi dge ba bcu].
Breaking an established rule refers to breaking rules that were created by the Buddha
for the saṃgha, like the rule against monks eating after midday.
Stanza 58 covers point nine of ‘the nine points of practicing virtue’, namely (9) to think
repeatedly about the attainment of supreme freedom [dal ba’i mchog thob yang dang yang du
bsams pa]: A bodhisattva must repeatedly contemplate the difficultly of obtaining the
precious human body and must be firm in his or her resolve to makes this human
birth meaningful. From time without beginning until the present we have obtained
countless rebirths, have taken up various kinds of bodies. Throughout this endless
chain of one rebirth after another, we have only rarely obtained the precious human
body, endowed with the eight freedoms [dal ba brgyad] and ten advantages [’byor ba
bcu].
Compared to the innumerable rebirths we have taken, the few times that we achieved
a human body are insignificant. Since the dharma can be most easily practiced in a
83 kha na ma tho ba, wrong doing, misdeed. The term translates the Sanskrit avadya meaning
‘not to be praised’, something which is disagreeable. This term refers to wrong-doings, bad
actions, in general. The term does not have a sense of an ‘especially’ bad action but simply
means any bad action, which, in the Buddhist sense is any action that produces karmic imprints
for future suffering. As such it includes downfalls [nyes ltung] and negative actions [sdig pa].
222 Khenpo Chöga’s Commentary
human body, and due to the rarity of obtaining such a perfect opportunity, human
existence is compared to a precious jewel. Based on this human body a diligent
practitioner can attain supreme enlightenment. A practitioner must therefore view
human existence to be as precious as a jewel [rin po che’i ’du shes]. However, human
existence is only precious if we make proper use of it, if we practice the dharma. If we
spend our lives exclusively on working, eating and sleeping, chasing after sense-
pleasure, we have wasted a precious chance.
Thinking again and again about the rare attainment of this supreme freedom [dal ba’i mchog
thob pa yang dang yang bsam pa] is the last of the nine points of practicing virtue [dge ba
byed pa’i dngos po dgu po]. Bring to mind that we now have a unique chance to practice
the dharma and reach enlightenment. Do not waste this opportunity.
A practitioner who constantly meditates on these nine points of practicing virtue will
have a stable and unshakable mind that cannot be influenced by negative friends and
bad circumstances. Therefore, a practitioner is advised to maintain a frame of mind
imbued with these nine points of practicing virtue as stable and utterly unmoved [rab tu
mi g.yo ba] as Mount Sumeru. A mind that is as stable as Mount Sumeru will not fall
under the power of obstacles.
The discipline of practicing virtuous dharmas [dge ba chos sdud kyi tshul khrims] means to
accumulate any type of virtue. One reason why ordinary beings have great difficulty
practicing the bodhisattva trainings is their strong attachment to their physical bodies.
This attachment must be overcome.The methods for doing that are taught in stanzas
59 through 70. After this, one must become knowledgable in the proper way of
efficiently practicing virtue. For someone who truly knows how to practice virtue
properly, a single day of practice might be more efficient than one hundred days of
improper practice. Stanzas 71-83 teach the methods for practicing properly.
To the question, “Do you need a human body to practice the dharma?” the answer is,
“Yes, you do need a human body.” Though you need a human body, you do not need
to be attached to it. Attachment to the body creates obstacles for the practice of virtue.
Due to strong attachment to the body, the mind can easily becomes the servant of the
body. However, it is not proper to make the maintenance of the body the main
purpose of human life.
After reflecting well about the difficulty of obtaining the human body, someone might
think that this human body must be held dear and treasured. However, we should not
hold on to this body with a mindset of attachment [chags sems], as “my body”. When
we die and body and mind separate, the body may be thrown on a charnal ground,
where vultures and other scavangers will come to greedily feed upon it, tossing its
parts around carelessly. At that time our mind will not be at all upset with these
scavangers because it no longer has any care or concern for this body.
Khenpo Chöga’s Commentary 223
Right now, on the other hand, we have a strong tendency to pamper our bodies. When
the body feels hungry we serve it food. When it is thirsty we give it something to
drink. If someone points out the slightest defects of our body, such as the shape of our
nose and so forth, we become very upset and respond angrily. In fact we are extremely
protective of our bodies.
This protective attitude toward our body is a thought that must be overcome [spang bya’i
rnam rtog] by challenging it with a remedial thought that cuts through holding the body dear
[gces’dzin gcod pa’i gnyen po’i rnam rtog]. Stanza 59 presents such a dispute between the
mindset that is protective of the body and the remedial thought that cuts through such
attachment. “Mind, when body and mind are separated in the future, you will not care
if vultures eat it and toss it around. Then why do you care for that same body so much
right now?”
Since at the moment after our death we have no attachment to this body, why should
we be so attached to it right now? If we can cut through this overly protective attitude
toward our body, then any hardship we experience when practicing virtue will no
longer irritate us. Our mind will become strong and courageous in the practice of
virtue and will not crumble when our physical comfort zone is threatened.
The human body by itself is just ‘mindless matter’ [sems med bem po], which has
developed through the meeting of our fathers’ sperm and our mothers’ blood, that is
to say the human egg. Though ‘dualistic mind’ naturally tends to identify itself with
the body, the human body is actually only a temporary home for the mind. Since from
time without beginning we have been taking rebirth in various bodies. Each rebirth
ended with a separation of body and mind. Each time the body was left behind as
dualistic mind took on a new body as its temporary home. Body and mind are not the
same; they are different, two separate entities.
Body is ‘material matter’ [bem po] produced as a result of the sexual intercourse of our
parents. Dualistic mind is cognizant and aware [sems gsal zhing rig pa] and is not the
product of our parents. Attachment toward the body, the thought of treasuring the
body [lus la gces ’dzin gyi rnam rtog], is produced by dualistic mind. Mind regards the
physical body as ‘Me’ and ‘mine’. A Buddhist practitioner must reflect upon this very
carefully. “If body and mind are by essence different [ngo bo nyid kyis tha dad pa], then
why do I cling so much to this body? How is the body useful for the mind? Can I carry
this body into the next life?” The answer is “No, I cannot. Since body and mind are
different, great attachment to the body is not appropriate and will only lead to
suffering.” Practitioners should talk to themselves like this, addressing their clinging
and attachment to the body.
In the discussion between ‘the remedial thought that cuts through holding the body
dear’ and ‘the thought that treasures the body’, the latter might state that it needs the
224 Khenpo Chöga’s Commentary
body as a support where mind can abide. The answer to this reasoning is, “You foolish
mind. If you need a support to abide in, then why do you not take something clean
and fresh like a nice wooden form of the human body as your support? Why are you
so attached to this particular unclean human body?”
The pure essence of what one has eaten [zas zos pa’i dvangs ma] is considered to be the
nutritious part of one’s food. When it is digested and has entered into the small and
large intestines, it becomes a decomposed and foul essence [snyigs ma rul ba], food for
bacteria [srin bu]. The pure essence [dvangs ma] of the food nourishes the body and the
impure essence [snyigs ma] leaves the body through the anus.
Now the text teaches a meditation to overcome attachment to the body [lus gces ’dzin
spang ba’i sgom]. For this purpose the practitioner will perform a mental autopsy on his
body. With the sharp scalpel of his wisdom-knowledge [shes rab kyi mtshon cha] he will
peel the skin from the flesh and take a close look. He will only discover that which is
unclean, bad-smelling and very frightening. Next he will sever the flesh from the
skeletal frame [rus pa’i dra ba].
A beginner in this practice should look up the layers and structure of the body in an
anatomy book to be able to mentally dissect the human body down to the smallest
parts. He should look to see whether or not he can find any desirable essence that
provides a basis for the tendency to cling to the body.
In fact, this human body is by nature composed of thirty-six impure substances [mi
gtsang ba rdzas so drug].84 It has nine holes [bu ga’i sgo dgu]85 from which impurities can
issue. With the the sword of wisdom-knowledge mentally dissect your body. Imagine
that you are peeling off the skin and looking within at the flesh and the inner organs.
Next cut away the flesh and inner organs and look at the bone structure, held together
by tendons. Cut away the tendons, open up the bones and examine the bone marrow.
If you look at all these individual parts of your body, the skin, the flesh, the organs, the
84 1) hair [skra], 2) facial hair [kha spu], 3) teeth [so], 4) (finger and toe) nails [sen mo], 5)
excrement [phyi sa], 6) urine [gcin], 7) sweat [rngul], 8) nasal mucus [ngar snabs], 9) tears [mchi
ma], 10) saliva [mchil ma], 11) discharge (from eyes, ears and teeth such as tooth plaque) [dri
ma], 12) skin [spags pa], 13) flesh [sha], 14) blood [khrag], 15) bones [rus pa], 16) body fat [tshil],
17) marrow [rkang], 18) nerves [rtsa], 19) tendons [rgyus pa], 20) lungs [glo ba], 21) heart
[snying], 22) liver [mchin pa], 23) spleen [mcher ba], 24) kidneys [mkhal ma], 25) stomach [pho
ba], 26) small intestine [rgyu ma], 27) large intesine [long ga], 28) colon [gnye ma], 29) urinary
bladder [lgang ba], 30) body oil [zhag], 31) lymph [chu ser], 32) pus [rnag], 33) phlegm [bad
kan], 34) bile [mkhris pa], 35) brain [klad pa], and 36) brain fluid [klad rgyas].
85 (1-2) The two eyes [mig gnyis], (3-4) the two ears [rna ba gnyis], (5-6) the two nostrils [sna
bug gnyis], (7) the mouth [kha], (8) the anus [gshang] and (9) the urethra [gci lam].
Khenpo Chöga’s Commentary 225
bones, the blood, the pus, the intestine and so on, you will not find any attractive
substance to feel attracted or attached to.
If you, mind, have in this manner examined your body for many days, searching
within it for a desirable and beautiful substance and not finding any, then why do you
still guard this body with so much attachment? These contemplations are designed to
overcome all attachment to the body. The only true purpose of the body is to be used
as a vehicle for liberation [thar pa]. The body itself has no other purpose or value except
to be used to practice virtue. When the Buddhist texts speak of the precious human
body, this refers exclusively to a human existence that uses this body as a vehicle to
reach liberation and enlightenment. The only reason for a Buddhist practitioner to
maintain the body is in order to practice the dharma.
A true yogin or yogini does not care about his looks, but uses the body only as a
support for practice. In order to maintain his precepts he has abandoned all
attachment to his body [bslab pa bsrung ba’i phyir du lus la chags pa spong ba]. Ordinary
worldly people who do not strive to maintain any precepts, on the other hand, have
no reason to overcome attachment to their bodies. Therefore telling them to do so
takes this teachings out of context, so that it becomes an ‘unrelated teaching’ [’brel med
kyi chos], with no relevance for their lives. With no precepts to maintain, ordinary
worldly people need not overcome attachment to their bodies. In general, when we
study the dharma, we must understand the context and reason for any particular
teaching we are practicing ourselves or explaining to others.
The discussion between awareness wisdom [rig pa’i ye shes], the remedy that cuts
through treasuring the body [lus la gces ’dzin gcod pa’i gnyen po], and a mind that
treasures the body continues [lus gces ’dzin gyi sems]. Even if the mind that clings to the
body has understood that the body is something impure and undesirable, it might
persist in thinking, “I still need this body.” The answer to that thought is, “No, mind,
you do not need it at all as you cannot eat or drink it. The body has no use except as a
vehicle for practicing virtue.”
All these thoughts are aspects of mind-training [blo sbyong], thoughts to contemplate
and meditate on. On the one hand [gcig tu na], since the body is impure, lacking any
desirable essence, it need not be protected. On the other hand [nyis su na], however,
protecting and maintaining the body for use as food for jackals and vultures can be
considered suitable and logical. In any case, these are words of contempt [smad pa’i
tshig] to be spoken to a mind that clings to the body [lus gces ’dzin gyi sems].
Having contemplated and examined the body as described above, the practitioner
comes to understand that the body by itself has no meaning and no purpose [snying po
ci yang med]. However, the body can be used to practice dharma and thus put to some
good use. For instance, a wooden plank has no use by itself. If one has fallen into a pit,
however, then such a plank can serve as the ladder to climb out. Similarly, having
fallen into the pit of saṃsāra, we can use the body to help us emerge.
If you live your life simply to maintain your physical body, you are wasting your
precious time. Ordinary worldly people spend their entire lives trying to stay alive,
sustaining the impermanent body. There is no long-lasting benefit, no positive fruit or
meaningful result to such efforts. This life always ends with the body’s decay. Only if
you use this human body to practice virtue, to reach liberation, have you found its
meaning.
As human beings we are strongly attach to our bodies. Beginners should not try to
unwind out of saṃsāra too abruptly. Merely changing your life-style radically does
not in itself lead to a change of habitual patterns. Rather you should unwind gradually
as your worldly patterns are transformed into dharma.
Khenpo Kunpal makes clear in his commentary that this advise pertains to all
humans, no matter what their status in life may be. The phrase high and low [mtho
dman] refers to officials [dpon po] and servants [g.yog po].
Think about how your life is approaching its end. As a human being you might live at
most up to ninty or one hundred years. But eventually you will have to face death.
Everything that is born will age, experience sickness, decay and eventually death. No
one can reverse or avert this sequence. You are approaching death from the moment
you are born.
Śāntideva describes the time of death as the merciless lord of death [’chi bdag brtse ba med
pa]. There is no love or forgiveness in death. Death comes and you die. Your breath
goes out and does not return. Your heart-beat stops. You must leave your body
behind.
Eventually body and mind separate. The body remains behind as a corpse and the
mind enters into the bardo, the intermediate state. Though you have spent your entire
life caring for your body, eventually you will be separated from it. You mind seems
unaware that your body inevitably is going to leave you. Why do you care for it so
much? If your body is not going to continue to work for you, why should you
continue to care for it? Workers are not paid when do not do their jobs.
A practitioner should avoid falling into the two extremes [mtha’ gnyis], both ‘the extreme
of sense gratification’ [’dod pa bsod nyams kyi mtha’] and ‘the extreme of hardship and
penance’ [ngal zhing dub pa’i mtha’]. A true practitioner only provides his body with
food and clothing if it has served him well in practicing the dharma. This is like only
paying employees for work they have actually done.
Worldly people use all their wealth and energy to care for their bodies. The object of
their care and attention [dmigs yul] is to pamper the body. This is really not very wise.
The human body is impermanent and will soon perish. A practitioner should pay
sufficient attention to maintain it, but should not put excessive energy into pampering
the body. A practitioner’s objective [dmigs yul] is establish all sentient beings on the
level of liberation and enlightenment, and he or she maintains the body for this
purpose.
Paltrül Rinpoche himself only ate when he had practiced well. If he had a lazy day, he
would not give any food, any reward, to his lazy body. He considered his body a mere
vehicle on the path to enlightenment. If this vehicle did not move well toward
enlightenment, he would not feed it.
A practitioner should likewise consider the body to be a boat, a support for traversing
to the level of liberation and omniscience, and also for returning to saṃsāra as a
bodhisattva in order to benefit sentient beings. A practitioner should maintain his
body to the extent that it can serve this function.
The most noble intention [bsam pa bzang po] is bodhicitta, which includes bodhicitta of
aspiration and bodhicitta of application. To commit oneself to the fruition, the state of
perfect enlightenment, is called ‘the bodhicitta of aspiration’.86 It is the motivation: “I
will liberate all sentient beings from their suffering and establish them on the level of
perfect enlightenment.”
To commit oneself to the causes of perfect enlightenment, the practices of the six
transcendental perfections, is called ‘the bodhicitta of application’.87 This is the
motivation to enter into the conduct of any of the six transcendental perfections: “In
order to liberate all sentient beings from their suffering and to establish them on the
level of perfect enlightenment, I will practice generosity, discipline, patience, diligence,
meditation and wisdom-knowledge.”
To actually practice the six transcendental perfections is the most noble application
[sbyor ba bzang po]. Thus, practicing the noble intention of bodhicitta and the noble
application of the six transcendental prefections, the bodhisattva will eventually reach
enlightenment, buddhahood. At the time of buddhahood, the bodhisattva’s human
body will be transformed into the body of the victors [rgyal ba’i sku], into a buddha’s
body [sangs rgyas kyi sku]. At this point, the bodhisattva’s body has been transformed
into a wish-fulfilling jewel [yid bzhin gyi nor bu], and has become a circumstance that
brings happiness [bde ba bskyed pa’i rkyen] to any sentient being who sees, hears,
remembers or touches it. A human body of flesh and blood [sha khrag gi lus] has been
transformed into a ‘non-defiling wisdom body’ [zag med ye shes kyi sku] of a buddha, a
body that displays a buddha’s spontaneous [lhun grub] activities.
The following section, stanzas 71 through 83, entitled ‘becoming learned in the
methods of practice’ teaches how ‘to become learned in the methods of practicing
virtue’ [dge ba bsgrub pa’i thabs la mkhas pa], ‘the method of practicing the dharma’ [chos
bsgrub pa’i thabs], ‘the method of practicing the bodhisattva conduct’ [byang chub spyod
pa bsgrub pa’i thabs].
Body and speech must be regarded as the servant, while mind is the king. Mind must
take control of body and speech. This teaching divides mind into two aspects [sems la
rigs gnyis]: ‘the mindset that must be overcome’ [spong bya’i sems] and ‘the remedial
mindset’ [gnyen po’i sems].
The mindset that must be overcome is a ‘non-virtuous mindset’ [mi dge ba’i sems]. The
remedial mindset is a ‘virtuous frame of mind’ [dge ba’i sems]. This virtuous mind must
put in charge of itself [rang dbang yod par gso dgos], must be empowered [nus pa yod par
gso dgos]. Practitioners must give control over their body and speech to their minds
and ground their minds in virtue [dge ba] and not in negativity [sdig pa].
This virtuous attitude is naturally reflected in a bodhisattva’s face. When a bodhisattva
encounters other people, he or she should always smile and avoid frowning or putting
on the dark looks of repressed anger [khong khro grang mo]. He should be a helpful
friend [bshes], a teacher and guide among sentient beings. He should a person
everyone can turn to and rely upon. He should be soft-spoken [gsong por smra ba],
meaning to speak in a noble manner [bzang por smra ba], to speak well [legs par smra ba],
to speak softly [’jam po], peacefully [zhi ba], to speak pleasantly [yid phebs par smra ba],
and to speak truthfully [bden par smra ba].
A bodhisattva should avoid any form of lying [rdzun], deception [g.yo] and
pretentiousness [sgyu]. However, he should be careful to handle the truth in a way that
does not hurt or upset other people, or make them angry. The main objective of a
bodhisattva is to help other and to further their happiness. He should encourage
harmony among people and should not divide them by repeating ‘truthfully’ every
bad word or remark he has heard.
88 ‘Kitchen utensils’ [snod spyod] include pots and pans [snod], knifes [khri] and other
silverware, all things that are used in the kitchen [thab tshang nang la ’bad rtsol gtang gi cha
lag].
89 The eight worldly concerns [’jig rten chos brgyad] are: (1) gain [rnyed pa] and (2) loss [ma
rnyed pa]; (3) fame [snyan] and (4) disrepute [mi snyan]; (5) praise [bstod pa] and (6) blame
[smad pa]; (7) pleasure [bde ba] and (8) pain [mi bde ba].
230 Khenpo Chöga’s Commentary
his formerly accumulated virtue and merit.90 Many enthusiastic beginners annouce to
everyone that they will soon begin a three year retreat. This announcement in itself
often attracts so many obstacles that this person can never even start his intended
retreat. Serious practitioners find it is best keep their practice unknown and hidden
from everybody.
The dharma is the antidote to afflictions such a ignorance, anger, desire, pride,
jealousy, stinginess and so forth. Many people who are consumed by these afflictions
will naturally dislike the dharma. There are also numerous non-human spirits and
demons whose minds are consumed by anger, jealousy and wrong views [log lta].
They enjoy causing trouble to people who try to practice virtue. A humble practitioner
who remains out of sight and unknown to anyone does not provoke human or non-
human hostile forces. While a practitioner need not fear hostile forces, neither should
he provoke them by maintaining a high profile.
Generally speaking, people who make a lot of noise and fuss will not achieve their
goal. A story tells of a crow and a cat who had a contest to see who was better at
catching mice. The crow said, “I am the better hunter because I have four distinct
features: I have sharp eyes, a sharp beak, sharp claws and I can fly through the sky.
You cats only have claws.” The crow flew into the air and cawed loudly, ‘caw-caw’,
which translates into, “Everybody be aware, I am coming.” All the mice immediately
went into their holes and the crow could not catch a single one. Meanwhile the cat
silently snuck up on a mouse and caught it easily. Because crows make so much noise
they can never catch even a small animal alive, but must eat insects and carrion. The
moral of the story is: those who make a lot of noice can only achieve small goals.
If herons, cats and thieves, whose minds are filled with afflictions, are so careful in
accomplishing their tiny goals, how much more must practitioners and bodhisattvas
take care to be peaceful [zhi ba], tame [’dul ba], heedful [bag yod], careful [gzab gzab] and
humble [gcom skyung ba] in their conduct, since their goals are infinitely greater.
Stanza 73 clearly teaches that practitioners should be humble and low-key, displaying
peaceful, tame and heedful conduct. Many great masters in India were so low-key in
their conduct that until they displayed their enlightened qualities as siddhas, nobody
even suspected that they were exalted beings or even practitioners. This was
particularly true of Śāntideva himself.
Just as a cat moves carefully and heedfully while hunting, a bodhisattva, a follower of
the Sage [thub pa] , the Buddha, must be infinitely more careful and heedful in his or her
90 Three causes destroy one’s formerly accumulated virtue [sngar byas kyi dge ba zad pa’i rgyu
gsum]: (1) to generate anger [khong khro za ba], (2) to feel regret about virtue [dge ba la ’gyod
par byed pa] and (3) to boast with virtue [dge ba ngoms pa].
Khenpo Chöga’s Commentary 231
conduct to reach the goal of freeing all beings from suffering and establishing them on
the level of perfect enlightenment.
A bodhisattva must also accept any piece of advice offered by the wise [mkhas pa], as
well as by fools [sgug pa], with equal respect and politeness. If it the advice accords
with the dharma he will follow it. If the advice is in contradiction to the dharma, he
will still treat the person who has given the advice with respect, but simply will not
follow it. Never would a bodhisattva become angry with a worldly person for giving
him worldly advice that does not accord with the dharma. In this manner a
bodhisattva regards everyone as his teacher.
A bodhisattva should never become arrogant and think, “I know the dharma and no
person except my own teacher should give me any advice.” This is an extremely
stupid attitude that does not accord with the bodhisattva trainings. Most people hate
being given advice they did not ask for. However, a bodhisattva rejoices in receiving
such advice and admonitions. One parents in particular keep giving advice to their
children even after they have grown up. A bodhisattva should never scold or become
angry with his parents for giving him advice. He should always treat his parents with
utmost repect and thank them for their advice, even if the advice is completely
contrary to the dharma. In this case he simply does not follow the advice.
Always be a student of everyone who gives you any advice, of either temporary or
long-term benefit. Temporary [’phral du] benefit refers to any advice that helps you in
this life, and long-term [yun du] benefit is any advice that helps you in your future
lives. Treasure most any advice that inspires you to practice virtue, to proceed on the
path to liberation [thar pa] and omniscience [thams cad mkhyen pa]. All situations and
every person a practitioner comes into contact with should be regarded as a potential
teacher. Such an attitude is reflected in statements of great masters who have said, “All
phenomena and existence are my teachers.”
A bodhisattva must be skilled in admonishing others to virtue.91 He or she must tell
others to give up negative deeds [sdig pa] and to practice virtue [dge ba]. He should
cause others to practice the path, the three trainings [lam bslab pa gsum bslab pa],92 and
to study the statements, the tripiṭaka [lung sde snod gsum la slob gnyer].93 A bodhisattva
91 To admonish others [gzhan la gzhen bskul ’debs] means ‘to admonish others to virtue’
[gzhan la dge bskul byed pa], to teach to others the proper manner of practicing virtue’ [gzhan
la dge ba sgrub stangs bslab pa].
92 The three trainings [bslab pa gsum] are: (1) the training in discipline [tshul khrims kyi bslab
pa], (2) the training in samādhi [ting nge ’dzin gyi bslab pa] and (3) the training in wisdom-
knowledge [shes rab kyi bslab pa]. The three trainings are called the ’teachings of realization’
[rtogs pa’i chos].
93 To study [slob gnyer / blo sbyong byed pa] the tripiṭaka includes studying: (1) the vinaya
piṭaka, ’the basket of discipline’ [’dul ba’i sde snod]; (2) the sūtra piṭaka, ’the basket of
232 Khenpo Chöga’s Commentary
would never pressure others to virtue, but out of the goodness of his heart he will
skillfully admonish others to virtue.
Through his dharma practice a bodhisattva has gained conviction about the dharma in
his own heart. It is said that if a person has liberated his own mind through realization
he is able to liberate the minds of others through his compassion [rtogs pas bdag rgyud
sgrol na thugs rjes gzhan rgyud sgrol thub pa]. To the same extent that one has gained a
heartfelt convicition about the dharma is one able to teach the dharma to others. To
teach the dharma without heartfelt conviction is useless and even harmful. If you teach
the dharma and other people become upset and displeased with your manner of
teaching, then this is a sure sign that you lack true conviction in your own heart. A
qualified teacher is someone who has gained not only conviction about the dharma,
but who has gained profound insight and realization.
Praise all those who have spoken well [legs par smras pa thams cad], that is to say all who
have spoken words of truth [bden tshig smra ba], who have given you some good
advice [bslab bya yag po]. Respect and praise the qualities of these persons and never
criticize them by saying that they are unqualified to lecture you. Please them by
saying, “You have spoken well and have really benefitted me.”
Regard everybody who teaches you even four lines [tshig bzhi pa’i tshigs su bcad pa gcig]
of advice or a single stanza of dharma as your teacher, and treat that person with
respect. Someone who as given you a good piece of advice that actually serves as an
antidote to your afflictions has been blessed by the Buddha and deserves your respect.
Regard what that person has told you as no different from what the Buddha himself
said. Regardless of who you receive teachings or advice from, praise these people and
what they have said with the words, “Well spoken” or “Excellently spoken” [dge bar
gsungs so]. While a bodhisattva directly requests teachings only from his or her
personal teacher, when he receives unrequested teachings and advice, even from
ordinary people, he will respect what these people have told him. He would never say,
“I am a Buddhist practitioner and a bodhisattva. Who are you to teach the dharma to
me?” In the same way, always be grateful if someone speaks words of the dharma to
you.
Some people do not like to be praised openly and directly for the good things they
have done because they perceive such praise as flattery. To prevent praising those who
have performed virtue from becoming ‘the seeking of favors through flattery’ [kha
gsag], praise people’s qualities to others in a discreet or indirect manner [lkog na’ang]. To
discourses’ [mdo sde’i sde snod] and (3) the abhidharma piṭaka, ’the basket of the doctrine’
[mngon pa’i sde snod]. The tripiṭaka is called the ’teachings of the statements’ [lung gi chos].
Khenpo Chöga’s Commentary 233
the extent you praise the qualities of others, you own fame and reputation will spread.
Praising others is practicing rejoicing [rjes su yi rang] in the qualities and good deeds
performed by others. Since rejoicing is the perfect remedy for jealousy [phrag dog gi
gnyen po], praise the good qualities of others, either openly or discreetly. This part of a
bodhisattva’s practice leads to great merit [bsod nams].
A bodhisattva must be supportive and approving even when other people praise the
qualities of individuals he personally dislikes. He must even practice rejoicing in the
qualities of his enemies. Even if people the bodhisattva personally dislikes are praised
although they actually lack the qualities they are praised for, the bodhisattva should
never contradict such praise. He should not say, “No, that is not true. That person has
none of the qualities you have just mentioned. That person is no good at all.”
The bodhisattva’s enemy might be a close friend of someone else. If that friend praises
the qualities of the bodhisattva’s enemy to the bodhisattva’s face, the bodhisattva must
support that person’s pure perception about the enemy, even if the pure perception is
utterly baseless. The bodhisattva must utter at least a few affirmative words like, “That
is really wonderful.” A bodhisattva should never destroy someone else’s pure
perception [dag snang], faith [dad pa] or virtuous intention [dge ba’i sems]. Doing so is a
very serious misdeed.
If someone speaks about the bodhisatva’s own qualities either directly to his face or
indirectly, the bodhisattva must guard himself against becoming proud. He must
understand that the other person is endowed with pure perception, that he has the
merit to see the bodhisattva’s good qualities. Therefore, the bodhisattva rejoices in the
other person’s pure perception when his own qualities are being praised.
Everything that sentient beings do aims for their personal happiness. Sentient beings,
insects and even bacteria all run toward happiness. Regardless of what kind of project
or action human beings undertake with their body, speech or mind, it is all designed to
overcome suffering and to obtain happiness for themselves.
Everything a bodhisattva does aims at the happiness of others. When others are happy
he is also satisfied [gzhan sems dga’ bas rang sems dga’ ba]. Such satisfaction is priceless.
When a bodhisattvas sees or even hears about the qualities of others, he not only
praises them but also generates sincere joy about it from the depth of his heart.
Bodhisattvas can appropriately enjoy this kind of joyful satisfaction [dga’ ba’i bde ba],
which comes about effortlessly. Bodhisattvas rejoice [rjes su yi rang ba] in the qualties of
others without any jealousy [phrag dog med pa]. All ordinary sentient beings are
chasing after their individual happiness, but bodhisattvas do not need to seek personal
satisfaction, as their personal happiness arises from rejoicing in the happiness and
good qualities of others. When someone rejoices from the bottom of his heart in the
happiness of others, he will directly experience the same happiness that others
experience. It is entirely proper for a bodhisattva to enjoy this satisfaction of rejoicing
in the happiness [bde ba], the qualities [yon tan] and the merit [bsod nams] of others.
234 Khenpo Chöga’s Commentary
From now on train your mind in this manner: “I will sincerely rejoice in the virtue,
merit and good qualities of others.”
Rejoicing in other people’s qualities in this way leads to no loss or disadvantage but
only increases one’s happiness. When you really know how to rejoice in the qualities
of other people, you have constant access to a happiness that will never be lost or
diminished. At any given moment you are free to rejoice in other people’s qualities,
accomplishments, riches and wealth. The moment you do that, your mind will
naturally experience a joyful satisfaction. In addition, this practice of rejoicing will lead
to a very happy rebirth in the next live and the ones thereafter.
On the other hand, if you feel jealousy, aversion or competiviteness about the qualities
and riches of other people, your own qualities [yon tan], virtue [dge ba], merit [bsod
nams] and joy [dga’ ba] will be destroyed and you will suffer the consequences of your
bad intentions in the future. Bad intentions [bsam ngan] are like a poisonous weapon [dug
gi mtshon cha] that turns toward oneself [rang la ’khor ba]. Therefore, never fall under the
power of negative intentions, anger [zhe sdang], jealousy [phrag dog] or a competitive
mindset [’gran sems].
If you see people suffering and in misery, develop compassion [snying rje] and make
aspirations [smon lam] for their welfare. If you see a person endowed with great
happiness, qualities or merit, practice boundless rejoicing [dga’ ba tshad med]. Even
ordinary people, when they see something beautiful like a flower, become happy as
soon as they notice the beauty of the flower. In the same way, if you look at other
people’s beautiful side, at their qualities and goodness, and rejoice in this, such a
positive outlook will constantly bring happiness to your own mind.
In general, when talking, a bodhisattva’s speech must be endowed with the following
qualities: agreeable [yid phebs pa] and harmonious [mthun pa], consistent [’brel ba], with
a clear meaning [don gsal po], pleasant [yid du ’ong ba], beings unbiased toward one’s
own group [rang phyogs la chags pa spangs pa / rang bstod spang ba], bearing no aversion
to other groups [gzhan phyogs la zhe sdang spangs pa / gzhan smod spang ba], gentle [’jam
pa] and moderate [ran par smra ba].
To speak agreeably [yid phebs par smra ba] means to talk in a way that accords with other
people’s minds [gzhan sems dang mthun par smra ba], to match their point of view.
Adjust to your style of talking so that it accords both with persons who are inclined to
virtue as well as with those who are inclined to non-virtue. You must speak differently
to a hunter who enjoys killing sentient beings than you would speak to a practitioner
who has vowed to abstain from taking life.
Were a bodhisattva to directly confront a hunter with the statement, “You should not
kill sentient beings” or “Killing sentient beings is bad,” the hunter would only become
Khenpo Chöga’s Commentary 235
upset and the bodhisattva would have closed the door on that person. Rather, the
bodhisattva should skillfully adjust to other people’s viewpoints and inclinations in
order to skillfully lead them to virtue. In order to do that, the bodhisattva must guard
his own mind through introspection. Only when a bodhisattva has developed the skill
of speaking agreeably can he really affect the minds of others in a positive way.
A bodhisattva should speak with consistency [’brel ba]. What he says in the evening
should not contradict what he has said in the morning. When he speaks with
consistency others will perceive him as being convincing and trustworthy [yid ches su
rung ba].
Bodhisattvas should speak with clear meaning [don gsal po] so that people easily
understand what they want to say. There should be no room for doubt. Many people
cannot convey what they intend to say.
A bodhisattva should speak in a friendly and pleasant way [yid du ’ong ba] so that
people feel happy and delighted when they talk with him. Bodhisattvas can even use
humor to make people happy.
A bodhisattva should not speak in a way that will give people the feeling he is biased
toward his own group [rang phyogs la sems chags pa], religion, school and so forth. He
should not talk in a way that gives people the idea that he harbors aversion against
any group, religion, school and so forth of others [gzhan phyogs la sdang ba]. He should
always talk in a very gentle tone of voice [skad kyi gdangs ’jam pa] and in gentle manner
[bshad tshul ’jam pa]. His general manner of talking should be gentle, not loud or
offensive.
Finally, a bodhisattva should speak in moderation [ran par smra ba], meaning he should
not talk so much that he exhausts people with long speeches. Nor should he be closed-
mouthed and unwilling to speak at all. Moreover, he should not speak too quickly nor
too slowly.
As practitioners we should try to follow these guidelines in all conversations in our
daily lives. Abiding by these guidelines, one’s mind will become focused, peaceful and
undisturbed and one will naturally never upset the minds of other people. This
manner of talking is another skillful means to protect the peaceful and virtuous
integrity of one’s both own mind and the minds of others.
If you want to attain the precious state of buddhahood, you must protect your
trainings [sangs rgyas kyi go ’phang thob pa’i phyir du bslab pa bsrung dgos]. If you want to
protect your trainings and precepts, you must protect your mind [bslab pa bsrung ba’i
phyir du sems bsrung dgos].
Having explained the proper manner of talking with people, Śāntideva now explains
the proper manner of looking at other people. Buddhism teaches many different ways
of looking [mig gi lta stangs].
236 Khenpo Chöga’s Commentary
A bodhisattva looks at sentient beings with appreciation of their kindness [bka’ drin].
At the beginning, sentient beings are the object for the bodhisattva’s development of
bodhicitta. Based on sentient beings, the bodhisattva is able to expand his mind
beyond the narrow confines of his egotistical aims. He is able to generate the
bodhicitta motivation, “I will free all the boundless and innumerable masses of
sentient beings from their boundless suffering and establish them on the precious level
of awakening, of unsurpassable happiness” [mtha’ yas pa dang grangs med pa’i sems can
thams cad sdug bsngal mtha’ yas pa dang bral te bde ba bla na med pa sangs rgyas kyi go ’pang
rin po che la ’god]. This is only possible due to the kindness of sentient beings since they
serve as the object of his bodhicitta practice. Without sentient beings, the bodhisattva
could not develop bodhicitta.
On the next level, the bodhisattva practices the six transcendental perfections based on
sentient beings. The bodhisattva practices the bodhisattva conduct of gathering the
two accumulations of merit [bsod nams kyi tshogs] and wisdom [ye shes kyi tshogs].
Sentient beings are the ground on which a bodhisattva develops his or her qualities.
And eventually, when a bodhisattva has attained enlightenment, his field of activities
is the totality of all sentient beings. This shows that a bodhisattva is always connected
to sentient beings, from the moments of embraking upon the path until reaching
compete perfect and perfect enlightenment.
Thus, acknowledging the kindness of sentient beings, the bodhisattva gazes at sentient
beings with love, just as a mother looks at her child. He will never look at sentient
beings with a hateful glare [mig sdang byed pa].
As a practitioner you should always look at sentient beings candidly [drang], with a
positive and loving motivation in your heart. Candidly means with an unwavering
gaze that results from a mind that does not waver [sems g.yo med], flinch or falter [sems
’khyog po ma yin par] in its determination. A ‘stable mind’ means a mind that does not
‘move’ [g.yo] toward any biased view, that does not give preference to one group of
people over another.
Treating sentient beings with loving-kindness [byams pa] is a source of inconveivable
merit. Let the loving-kindness that you feel in your heart toward all sentient beings be
expressed in the way you act, the way you talk and the way you look at people. Again
and again recall that all sentient beings are endowed with buddha nature. Remember
that they have all been your mothers in former lifetimes. For these reasons, treat all
sentient beings with respect and love.
If we intend to practice any kind of virtue in a powerful manner, there are a few key-
points, a few special features [khyad par], that we should know. Without knowing
these key-points, our virtuous practice of the dharma will produce no results.
(1) The key-point concerning time [dus kyi khyad par]: This means that any virtue you
practice must be practiced continuously [dus rtag par] and uninterruptedly [rgyun chad
med pa / rgyun chags pa].
Khenpo Chöga’s Commentary 237
(2) The key-point concerning motivation [bsam pa’i khyad par / kun slong gi khyad par]:
This means to practice virtue with a strong motivation and a strong determination.
Any kind of virtue must be practiced with strong passion [mngon zhen], or with ‘a
powerful and earnest wish’ [’dun pa shugs drag po], a passion whereby one commits
repeatedly, “I will do this” [’di bya dgos snyam nas yang yang yi dam du byas pa’i mngon
zhen].
(3) The key-point concerning the remedial force or antidote [gnyen po’i khyad par]: This
means to apply the six transcendental perfections as the antidotes to affliction [nyon
mongs kyi gnyen po]. For instance, generosity [sbyin pa] is the antidote to stinginess. The
practitioner gives away what he loves most [gang dmar], meaning what he clings to
most [’dzin pa che shod]. Through the discipline of refraining from negative conduct
[nyes spyod sdom pa’i tshul khrims], a practitioner overcomes his attachment to all kinds
of negative behavior like hunting, gossiping and so forth. This implies that a
bodhisattva must adopt the precepts to abstain from hunting, gossiping and so forth.
Taking such precepts helps one overcomes attachment to such negative patterns. In
this way, discipline functions as an antidote to negative behavior.
Patience [bzod pa] is the antidote to anger, diligence [brtson ’grus] the antidote to
laziness, concentration [bsam gtan] the antidote to an agitated or drowsy state of mind,
and wisdom-knowledge [shes rab] the antidote to ignorance. Patience means to remain
free from mental agitation in the face of hardship, insult or anger. Diligence means to
joyfully engage in virtuous actions. Concentration means to focus the mind one-
pointedly on virtue. Mere concentration is not considered to be Buddhist
concentration. Proper concentration must always be enbedded in a virtuous frame of
mind. Wisdom-knowledge means to realize the ‘secrecy of mind’ [sems kyi gsang ba
rtogs pa] through study, contemplation and meditation [thos bsam sgom gsum].
(4) The key-point of the field [zhing gi khyad par]: This refers to the three fields [zhing
gsum po]: (a) the field of qualities, (b) the field of benefit and (c) the field of misery.
(a) The three jewels are called the field endowed with qualities [yon tan can gyi zhing].
Buddha is the condition for any kind of happiness [bde ba thams cad gyi rkyen]. The
dharma is the cause for any kind of happiness [bde ba thams cad gyi rgyu] and the
saṃgha is the support for any kind of happiness [bde ba thams cad gyi grogs]. The three
jewels are the source of all qualities [yon tan thams cad gyi ’byung khung]. In addition, the
bodhisattvas and the arhats, as well as all those who meditate on loving-kindness and
compassion [byams pa dang snying rje’i sgom mkhan]94 are all considered to be a field
endowed with qualities.
94 Whenever one has the chance to present an offering to someone who meditates on loving-
kindness, one should do so as this generates tremendous merit. Together with an offering, one
should make aspirations. This is a very powerful way to accumulate virtue and merit. Buddha’s
great student Ānanda would at times invite beggars, old or sick people and encourage them to
make a simple food-offering to an arhat who was meditating on loving-kindness. At other times
238 Khenpo Chöga’s Commentary
(b) One’s parents [pha ma] and those who expound the sublime dharma [dam pa’i chos
smra ba] are called the field of benefit [phan ’dogs pa’i zhing].
(c) The field of those who live in misery [sdug bsngal ba rnams kyi zhing / sdug bsngal ba’i
zhing] includes travelers who come from afar [thag ring gi ’gron po], people who have
been sick for a long time [yun ring gi nad pa], old people [mi rgad po rgad mo], poor
people [dbul phongs] and so forth .
These three fields [zhing gsum po] are extremely perilous and sensitive [ha cang gnyan
po] and must be treated with utmost care and respect. If one treats any of these three
fields with respect, one will gain great merit [bsod nams]. Conversely, if one treats them
with disrespect, one accumulates great negativity [sdig pa]. If a practitioner presents
offerings to these three fields, the virtue and merit he gathers vastly surpasses the
virtue and merit gathered by presenting offerings to other objects or to ordinary beings
[nam rgyun gyi sems can].
In this way a practitioner must first learn all the key-points of how to practice virtue in
a powerful manner. Without this knowledge, simply practicing virtue is not very
effective. Such an unknowledgable manner of practicing the dharma often leads to
spiritual disappointment. Some people lose heart in their dharma practice if they fail to
perceive any improvement or transformation in themselves despite having practiced
for many years. Such discouragement is a clear sign of not properly learning how to
practice the key-points of the dharma.
Merely copying or imitating [lad mo byed pa] the outer aspect of other people’s practice
of virtue like a monkey copies the behavior of humans, thinking, “If others practice
like this, I should do the same,” is useless. Virtue must be practiced with deep
conviction from the bottom of one’s heart.
Practitioners must know what constitutes pure and impure motivation [kun slong dag ma
dag pa] when practicing generosity, for instance. The pure motivation [kun slong dag pa]
for practicing generosity is the motivation of bodhicitta. An impure motivation would
be to donate something for one’s personal benefit and gain.
In practicing generosity one must also distinguish between pure and impure substances
[sbyin pa’i dngos po]. For example, poison is an impure substance that should never be
donated to others. Furthermore, the style of generosity [sbyin tshul] can be proper or
improper. An improper style of generosity, for instance, is to make donations of food
to beggars in a rude and condescending manner. A proper style is to give donations to
beggars in a polite, friendly and respectful manner.
he encouraged them to clean the temple or to serve the monks. Thus, he helped those in misery
generate merit and caused them to make good aspirations.
Khenpo Chöga’s Commentary 239
After a bodhisattva has practiced generosity, he must know how to dedicate the merit.
Without knowing how to make a proper dedication, the merit can easily be destroyed
a second later if the bodhisattva becomes upset or angry. The most negative form of
generosity, that should always be avoided, is to make perverted dedications [bsngo ba
log pa], that is to say, to dedicate the merit of a positive deed for the purpose of causing
harm to others.
Ordinary generosity [rang gar sbyin pa] is generosity that lacks an altruistic motivation.
For instance, after a lioness has given her cubs some flesh from the prey she has killed,
she leaves the remains for vultures and birds to feed upon. She does not leave the
carcass out of compassion for the vulture, however.
In general, for a practitioner, knowing how to practice the dharma properly [sgrub
stangs] is more important than knowing many dharma practices. A practitioner must
know the key-points; for that he or she must be learned in whatever dharma he wants
to practice. He must first study and contemplate [thos bsam], and only then embark on
meditation [sgom]. His practice will come to the point [gnad du ’gro ba] only after he has
become learned in the proper manner of practice.
If done properly, a seemingly small act of generosity can generate tremendous merit.
The merit of generosity does not depend on the size of the donation, on how much one
gives, but on the pure and genuine bodhicitta motivation. If all ordinary sentient
beings within a trichiliocosm [stong gsum gyi sems can thams cad] each erected a stupa of
the Buddha [sangs rgyas kyi mchod rten] as large as Mt. Sumeru and presented offerings
to that stupa for ten million aeons, even that tremendous merit would not match the
merit of a single bodhisattva offering a single flower with perfectly pure bodhicitta
motivation. Knowing how to amplify one’s merit through the key points of dharma
practice is called ‘being learned in the proper manner of practicing the dharma’ [chos
sgrub stangs la mkhas pa].
When practicing the dharma, you must be very learned [mkhas pa] about the subject
you intend to practice. You must know the words and the meaning of the particular
teaching. However, being learned is not enough. A practitioner must also be endowed
with the faith of conviction [yid ches kyi dad pa]. In the case of the Bodhisattva-
caryāvatāra, the practitioner must have full knowledge about bodhicitta and about the
six transcendental perfections. He or she must make himself profoundly familiar with
all aspects of Khenpo Kunpal’s commentary to the Bodhisattva-caryāvatāra. A
practitioner must place all these teachings in his heart, not being content with mere
intellectual understanding. Being endowed with profound learning and the faith of
conviction, the practitioner will then himself constantly engage in the conduct of a
bodhisattva, in the six transcendental perfections.
In the story about Lord Atiśa [jo bo rje] referred to in the commentary, Atiśa himself
was making small terracotta stūpas by hand as a practice of generosity. His students
tried to stop him by saying that a great teacher like himself should not get his hands
240 Khenpo Chöga’s Commentary
dirty with such work. They offered to make the stūpas themselves on his behalf. Lord
Atiśa’s answer was that if his students thought that they could practice virtue in his
place, they might as well eat his food as well. He told them that he eats to benefit his
body and that he practices virtue so that he can proceed on the path to enlightenment
himself. This story teaches us that everyone must practice virtue for himself or herself.
Do not think that other practitioners can practive virtue for you.
It is of utmost importance that you practice virtuous deeds out of your own strength
[dge ba’i las rang stobs kyis bya ba], due to your own joyful motivation to practice, and
not because others ask or force you to do so. A practitioner must become independent
in his practice. Some people only practice well when they live in a supportive
environment like a monastery, a hermitage and so forth. When they return to their
ordinary lives, they neglect their practice. If you are that feeble in your dharma
practice, how will you be able to face the horrors of the bardo, the intermediate state
between this life and the next?
Among the six transcendental perfections the higher ones are always more important
than the lower. Therefore, practitioners must mainly focus on practicing the higher
perfections. The most important perfection is transcendental wisdom-knowledge [shes
rab pha rol tu phyin pa], next important is transcendental concentration and so forth.
The Sūtrālaṃkāra explains three kinds of sequences in regard to the six perfections. (1)
There is a progressive sequence in the development of the six perfections; (2) there is a
progressive sequence in the importance of the six perfections; and (3) there is a
progressive sequence in the refinement of the six perfections.
(1) The latter perfections develop based on the former ones [snga ma la brten phyi ma
skye]. Based on generosity, practitioners develop discipline, and based on discipline
they develop patience. Based on patience they develop diligence, and on diligence
they develop concentration. Based on concentration, they develop wisdom-
knowledge. This is the progressive sequence of how the six perfections are developed.
(2) Next, one must know that the six perfections are classified as higher [mchog] and
lower [dman], that the latter are always higher than the former. Higher means being
more virtuous [dge ba che shod] and meritorious, and lower means being less virtuous
and meritorious. Thus, there is a sequence of importance or supremacy. The perfection
of wisdom-knowledge is the most supreme of all the perfections.
(3) Furthermore, the six perfections are classified from gross to refined [phra rags].
Discipline is more refined than generosity, and patience is more refined than
discipline. Diligence is more refined than patience, and concentration is more refined
than diligence. Wisdom-knowledge is more refined than concentration, and is the
most refined of the perfections. Refined [phra ba] means closer to reality, closer to the
natural state [chos nyid dang mthun pa / chos nyid dang nye bo], closer to absolute truth
[don dam pa’i bden pa la nye bo]. This means that wisdom-knowledge is closer to the
natural state than is concentration.
Khenpo Chöga’s Commentary 241
In general a bodhisattva should never forsake a higher perfection such as discipline for
the sake of a lesser perfection like generosity. However, when he is practicing
generosity on a grand scale, he may temporarily forsake his bodhisattva discipline. For
instance, a bodhisattva maintains the discipline of talking in a low and moderate tone
of voice. But when practicing the generosity of giving the gift of dharma, he may speak
loudly so that everyone in the audience can hear him. The general rule is that
whichever perfection will bring at the moment the greatest benefit and welfare to
sentient beings must be given preference over the others. This is a judgement call,
however, and the bodhisattva must be absolutely certain that his mind is free from
afflictions and that his activity is truly being carried out to benefit sentient beings.
The quote that concludes text-section 234 explains how to expound the dharma [chos
kyi bshad stangs]. The dharma must always be explained in both a general way [spyir
btang] and in a particular way [dmigs bsal]. All Buddhist treatises need to present the
dharma like this. For instance, in general attaining liberation once one has forsaken
bodhicitta is very difficult or almost impossible. However, in particular, if someone
like Śāriputra forsakes bodhicitta due to extraordinary circumstances,95 he may still
possibly attain liberation.
The third discipline, ‘the discipline of fulfilling the benefit of sentient beings’ has three
points: (1) Earnestly applying oneself to the benefit of others [gzhan don lhur len pa],
which means ‘mainly pursuing the benefit of others’ [gzhan don gtso bor dang du len pa];
(2) bringing (other sentient beings to the dharma) through (the gift of) material things
and the dharma [zang zing dang chos kyi sgo nas sems can gzhan dam pa’i chos ’og tu bsdu
ba], which means to cause others to enter into the sublime dharma [dam pa’i chos nang
la ’jug pa] through the gift of material things and the gift of dharma; and (3) protecting
others from having disbelief [pha rol gyi ma dad pa bsrung ba], which means to prevent
the causes that lead to the disbelief of other sentient beings [sems can gzhan ma dad pa’i
rgyu spong ba].
Having understood and practiced in this way [de ltar rig byas] means that only after a
practitioner has clearly understood ‘the discipline of refraining from negative conduct’
and ‘the discipline of practicing virtuous dharma’, will he or she be able to practice ‘the
discipline of fulfilling the benefit of sentient beings’. This means that you must not
have any egotistical aims or motives. Working for the benefit of others for your own
sake, is called ‘giving the appearance of benefiting others’ [rang gi ched du gzhan don
byed na gzhan don ltar snang ba]. For instance, if a teacher expounds the dharma to
others for the sake of money and fame, his motivation is utterly egotistical. In this case,
a virtuous activity like teaching the dharma becomes the cause for accumulating
negativity.
Dharma teachers must be very careful about accepting donations from students for
their teaching activities. If they accept donations for the purpose of expounding the
dharma and to help sentient beings, for the purpose of practicing the dharma or in
order to build practice places such monasteries, retreat places and dharma centers, this
is acceptable. But if dharma teachers accept donations for their personal benefit, to go
on holidays and so forth, these donations become ‘poison’ [dug] and a cause for
tremendous negativity. As long as a teacher or practitioner uses donations to support
or promote the dharma, or for the welfare of sentient beings, he may accept any
amount of donations. For his personal worldly benefit, however, he should not accept
even a single penny.
A genuine teacher is like a huge reservoir of the teachings, like a treasure of the
dharma [chos mdzod]. He can use donations for his own food and drink as long as he
thinks, “I am using these donations to maintain my body so that I can practice and
expound the dharma.” Keeping the benefit of others in mind at all times is the perfect
antidote to ego-clinging. If a teacher detects any egotistical motivation in his or her
mind when about to teach the dharma, the teacher should immediately stop and
correct his motivation or cancel the teaching. Never practice or teach the dharma with
any egotistical motivation in mind. Do not even arrange an offering on your shrine
when your mind is not pure.
When students present offering to their teacher, to a monastery or to the saṃgha of
monks and nuns, they accumulate trememdous merit as they are making offerings to
‘the fields of qualities’. When the Buddha received offerings from his benefactors he
would reply, “Well done, you have gained merit well” [dge ba legs par ’grub song]. He
never said “thank you” to the benefactor. He accepted the offerings to maintain his
body for the benefit of all beings and for the benefit of the sponor, never for his own
benefit. Therefore, he did the donor a favor. We should clearly understand this point.
If we have the opportunity to make donations to a monastery, we should be grateful
for this chance to accumulate merit. We should never expect the monks to say, “Thank
you” to us. If they did, this would greatly diminish our merit. If the recipient says
‘thank you’, this implies that he or she is personally grateful for your donation and
your help, when in fact it is the donor who should be grateful that the recipient, by
accepting his donation, enabled him to accumulate merit.
Anyone can achieve a frame of mind of desiring to help others without even the
slightest trace of personal benefit, but this requires considerable practice. A
bodhisattva achieves this pure movitation through mind-training [blo sbyong] even
before reaching the first bodhisattva level. Such a pure mindset is the very basis or root
for benefiting others [gzhan don gyi rtsa ba]. To achieve such a pure frame of mind, you
must constantly practice heedfulness [bag yod] and introspection [shes bzhin]. As long
as you hold egotistical aims in your mind, you will not be able to genuinely help
others.
Khenpo Chöga’s Commentary 243
Whether or not a bodhisattva is able to work for the benefit of others depends whether
or not his mind is free from concern for his personal aims [rang don yid byed gyi blo]
and whether or not he has a genuine intention to benefit others [gzhan phan gyi sems]. A
bodhisattva’s concerns for his personal aims will decrease to the same exent that he
has gained trust in the sublime dharma [dam pa’i chos la yid ches] and has put diligence
into his practice. Therefore, bodhisattvas must practice with great diligence and be
careful to avoid any concern for their personal aims and benefits. At all times they
must practice heedfulness [bag yod] regarding what to do and what to avoid. At all
times they must practice introspection [shes bzhin] and guard their minds against
egotistical aims. Bodhisattvas know that if they are careless and do not guard their
minds well, they can easily harm people.
If a bodhisattva accepts offerings, if he eats or sleeps, if he arranges offerings on his
shrine, if he studies, if he meditates or if he teaches the dharma, he must at all times
maintain the altruistic motivation that regardless of what he does, he is undertaking
everything for the benefit of all sentient beings. He must guard his bodhicitta
motivation at all times.
Bodhisattvas and yogins can decide for themselves whether or not they want to accept
offerings. As long as they can sustain their bodies they are not forced to accept
offerings. They are not allowed to starve themselves to death. Monks who live in a
saṃgha commumity, which means a community of a minimum of four fully ordained
monks [dge slong bzhi], must accept any offering that is given to them, provided it has
not been acquired through improper livelihood. Individual monks or nuns who stay
in retreat can decide for themselves whether or not they want to accept offerings.
The Buddha is called the ‘omniscient one’ [thams cad mkhyen pa] or the far-seeing one
[ring gzigs pa]. This means that the Buddha knows and perceives boundless fields of
knowledge [shes bya mtha’ yas pa]. Based on his omniscience, the Buddha himself
permitted advanced bodhisattvas, dwelling on the bodhisattva levels, to carry out
certain negative actions that are absolutely forbidden for followers of the śrāvaka and
pratyekabuddha vehicles. Such bodhisattvas must be firmly grounded in all three
disciplines: (1) the discipline of refraining from negative conduct; (2) the discipline of
practicing virtuous dharma, and (3) the discipline of fulfilling the benefit of sentient
beings. Furthermore, these bodhisattvas must be utterly free from any concerns for
their personal welfare.
Only the Buddha can see that ‘in a far distant (future) time’ [dus ring po’i mtha’] an
action that appears to be causing temporary harm and suffering to others will lead to
the attaimnent of everylasting great happiness [phug gi bde ba chen po]96 because it is
done by a bodhisattva with the qualities described above.
All of the seven non-virtuous actions of body and speech are strictly prohibited in the
common sūtra-piṭaka [thun mong gi mdo sde]. The seven non-virtuous actions for body
and speech [lus ngag gi mi dge ba bdun po] are: (1) taking life [srog gcod pa], (2) taking
what is not given [ma byin par len pa], (3) sexual misconduct [log g.yem], (4) speaking
lies [rdzun smra ba], (5) sowing discord [phra ma byed pa], (6) harsh words [tshig rtsub],
and (7) worthless chatter [ngag kyal].
Bodhisattvas who are free from any concern for their personal welfare and who work
exclusively for the benefit of others, may at times commit these seven non-virtuous
actions of body and speech if they see the ultimate benefit for a large group of beings.
In such a case they will not acquire any defect [nyes pa] or downfall [ltung ba] in their
bodhisattva conduct, but will instead swiftly and powerfully gather the accumulation
of merit. However, at no time should a bodhisattva be motivated in his activities by
any of the three non-virtuous actions of mind [sems kyi mi dge gsum po], which are (1)
covetousness [rnab sems], (2) wishing harm to others [gnod sems], and (3) wrong views
[log lta].
In the Mahā-rahasyopāya-kauśalya-sūtra [thabs la mkhas pa’i mdo] a story is told of a
compassionate captain who had to kill his friend, ‘Black Person with the Short Lance’
[mi nag gdung thung can], since the friend wanted to kill all five hundred passengers on
the captain’s ship. First the captain tried to change his friend’s murderous intention by
talking him out of it. However, he could not persuade him to change his mind.
Therefore, in order to spare his friend the bad karma of killing all the passengers,
which would certainly have resulted in a rebirth in the hell realms, the captain killed
his friend instead. It is said that through this compassionate act he gathered the
accumulation of merit of one hundred thousand aeons.
The captain had no concern about his own personal welfare [rang don yid byed med
par]; he was not motivated by anger [zhe sdang], but was acting from a benefiting
mindset [phan sems] and bodhicitta [byang sems].
Another story tells of the son of a Brahmin called ‘Star’ [bram ze’i khye’u skar ma]. At a
young age he developed strong renunciation, became a monk and maintained pure
conduct for forty-two thousand years. The daughter of a merchant fell in love with
him. After he repeatedly turned her down, she threatened to harm the saṃgha and
then to starve herself to death. In order to protect the saṃgha and to prevent her from
committing suicide, he gave up his monk precepts and married her. Thus, he saved
her from tremendous bad karma, which would have led her inevitably to the hell
realms.
As in the story of the sea captain, he is said to have gathered the accumulation of merit
of ten thousand aeons [bskal pa brgyad khri]. His motivation was that while he could go
to the lower realms for violating his precepts, he could not bear that this young
woman would take countless rebirths in the lower realms because of harming the
saṃgha and starving herself to death.”
In short, the teachings are that if your motivation is sincerely and completely virtuous,
your actions in body and speech will also be virtuous [bsam pa dge na lus ngag gnyis ka
Khenpo Chöga’s Commentary 245
dge ba yin]. If your motivation is non-virtuous, your actions in body and speech will
also be non-virtuous [bsam pa mi dge na lus ngag gnyis ka mi dge ba yin]. In any case, all
your actions must be guided by wisdom-knowledge [shes rab]. If you do not know
clearly what virtue and non-virtue consist of, your compassion can easily become
‘perverted compassion’ [snying rje log pa].
Contemporary examples of such perverted compassion are, for instance, killing old
and sick animals to spare them the suffering of a painful death. At times it is much
more compassionate to allow sentient beings to experience suffering and thus exhaust
their karma. The mind-streams of sentient beings do not end with their death. Future
lives do exist. Before you can put yourself in the position of deciding about the life and
death of others, you must first be able to see clearly what future karma lies ahead for
them.
Only through wisdom perception [ye shes kyi gzigs snang] can anyone decide whether
or not it is compassionate to kill a particular sentient being. Without wisdom
perception this kind of so-called compassionate deed could turn out to be just plain
murder. As a beginning bodhisattva, that is to say before one has reached the first
bodhisattva level, one should completely abstain from any wrathful activities such as
killing. This rule also applies of course for the Vajrayāna teachings on union and
liberation [sbyor ba dang grol ba],which are also based sūtra teachings such as these
being given here.
Saṃsāra and nirvāṇa do not depend on your body and speech but upon your mind.
Whether an action is virtuous or non-virtuous depends on a virtuous or non-virtuous
mindset rather than on body and speech. Before you carry out any action for the
benefit of other beings, always investigate your mind with these three questions: (1)
“Is my motivation utterly pure?” [kun slong rnam par dag pa], (2) “Am I doing this
exclusively for the benefit of others?” [gzhan kho na’i phyir du] and (3) “Do I have the
capacity to actually carry out this action?” [rang la las ka byed nus pa zhig yod pa].
How a practitioner attracts beings to the dharma with a material gift of food is taught
in stanza 85. A practitioner should divide his provisions into four parts: (1) One part
should be given to those who have fallen into the lower realms [log par ltung ba], that is to
say to the pretas [yi dvags] and to animals [dud ’gro]. Even practitioners who stay in
retreat, in a remote hermitage, should daily offer some an ‘offering of burned food’
[zur] to pretas [yi dvags] and demons [’dre]. They should also give some food to animals
such as birds, dogs, fish and so forth. Those who have fallen into the lower realms
cannot easily acquire food.
(2) Furthermore, a practitioner should give one part of his provisions to ‘those who are
suffering’ [sdug bsngal can], such as sick people [na pa] and beggars [sprang po], all those
without protection [mgon med]. This also includes old people who have no children to
look after them and homeless people who have to live out on the streets.
246 Khenpo Chöga’s Commentary
3) One part should be giving to all ‘those who practice purity’ [tshangs par spyod pa
rnams],97 to those who abide in discipline [brtul zhugs la gnas pa], to hermits who abide in
the outer and inner discipline. The outer discipline is the discipline of prātimokṣa [phyi
so sor thar pa’i brtul zhugs] and the inner discipline is the discipline of the bodhisattvas
[nang byang chub sems dpa’i brtul zhugs]. This group includes all sincere practitioners
who have dedicated their lives utterly to practice. They do not pursue worldly jobs
and have no source of income other than donations.
Thus, while a bodhisattva in general strives to help and serve all sentient beings, who
are the objects of the bodhisattva’s compassion, (1) those who have fallen into the
lower realms, (2) those who are without protection and (3) those who abide in
discipline should be helped first.
(4) The fourth part of one’s provisions are for one’s personal consumption so that the
practitioner can maintain his body for the benefit of others. Out of one’s own portion
[rang gi skal ba] one should always offer the first and best part [phud] to the three jewels
and on the rest one should sustain one’s body.
Even a practitioner who stays in retreat should not consider that all the food he
receives as donations is for his benefit alone. However, wealthy lay-people or
practitioners should never accept any donations from a poor retreatant, but should
give donations to them. Never deprive a hermit or someone in retreat of his supplies.
Let it become your daily habit as a Buddhist practitioner to give some of your food
and money to practitioners, sick and poor people. Always give some of your food to
birds, dogs, fish and so on. And if you know how to present an ‘offering of burned
food’ [zur], you will really delight tormented beings such as pretas, spirits, demons,
ghosts and beings who dwell or travel in the bardo, the intermediate state between
this life and the next. All these offerings are considered as material gifts [zang zing gi
mchod] designed to attract sentient beings to the dharma.
Whenever you eat or drink something, before touching the food first recite a few lines
of offering to the three jewels. You may recite:
97 The term ‘pure conduct’ [tshangs par spyod pa] refers to the precept of celibacy taken by lay-
practitioners as well as monastics.
Khenpo Chöga’s Commentary 247
If you are a monk or a nun, you should have two extra small plates at your disposal.
Before eating place a small amount of the untouched food from your own plate on an
separate small plate [sder ma chung chung]. This is called the ‘primary offering’ or ‘the
best part’ [phud] and is offered to [mchod pa] the three jewels. It will later be given to
the birds and other animals after you have finished eating. It is also completely
acceptable to simply imagine offering the first and best part of everything one eats and
drinks to the three jewels. You need not actually place some food on an extra plate.
When you have finished eating, leave a small amount, which you should place on
another small plate. This offering is called the ‘residual’ [lhag ma], and is a donation
[sbyin pa] of food to the beings of the three lower realms such as pretas [yi dvags], nagas
[klu], harmful spirits [gnod sbyin], demons [’dre] and so forth. This offering is also given
to animals. After you finished eating, walk outside of your room, make the ‘primary
offering’ and give away the ‘residual offering’, by throwing both offerings on the
ground. Both can be eaten by birds, dogs and so forth. These two offerings are
performed mainly by ordained monks and nuns. For beginners and lay-practitioners
mentally offering the first and best part to the three jewels and donating some left-
overs to animals is is completely sufficient.
A practitioner should not fill his stomach completely. When we eat too much, we
become dull and sleepy. If we eat too little, we become be too weak to practice the
dharma. Therefore, a practitioner should eat moderately, just enough [ran pa tsam du] to
sustain his body for the practice of dharma. A practitioner does not eat with a
motivation of attachment, hoping to become beautiful in order to attract the oposite
sex, and also not with a motivation of anger, hoping to become strong enough to
defeat his enemies.
When a practitioner is about to eat his meal, he should he should remember three
points [gnas gsum la dran pa nye bar gzhag pa]: (1) He should remember to eat his food
for the benefit of his sponsor [sbyin pa po la phan gdags pa]. He should make the
aspiration, “May all my sponsors and benefactors be reborn in the three higher
realms.” (2) He should think that the food he is eating is a gift that attracts all the
bacteria in his body [lus kyi srin bu bsdu ba]. He should make the aspiration, “May the
eighty thousand types of bacteria in my body become satisfied through this food.”
Thus, he is attracting them to the dharma through a material gift. Moreover, he should
generate bodhicitta with the thought, “May they reach enlightenment through this
food.” (3) Most importantly, he should think that he is eating his food in order to
accomplish the benefit of all sentient beings [sems can thams cad kyi don sgrub pa].
A few things should not be given away by a bodhisattva. A bodhisattva who is a fully
ordained monk [dge slong] is allowed to give everything he owns away to beggars and
poor people, except his three-fold robes. If he gives his robes away, he is given away
the symbols of his pure conduct [tshangs par spyod pa] and that should not be done. Just
as a soldier in the millitary is not allowed to give away his uniform, a monk is not
248 Khenpo Chöga’s Commentary
allowed to give away his robes. A monk is required to wear his robes at all times. He is
not allowed to wear any other kind of clothing.
The three-fold robes [chos gos rnam gsum; skr. tri-cīvara]98 of monks and nuns include
the monk’s ‘lower robe’ [mthang gos; skr. antarvāsa] that is stitched from many patches.
The second is the yellow cloak stitched from only a few patches, which is called the
‘upper robe’ [chos gos / bla gos, skr. uttarāsaðga]. Fully ordained monks wear this on top
of their shawls [gzan] only when practicing the dharma. The third is the yellow cloak
stitched from one hundred and twenty-five patches and called the ‘patched robe’
[snam byar; skr. saṃghāṭi], worn only by fully ordained monks. This particular cloak is
also worn only by fully ordained monks on top of the former cloak on special
occasions.
A fully ordained monk must always have these three-fold robes with him, even if he
does not wear them all. At least every morning before dawn when he awakes, and
every evening before he goes to bed, he must put all three of them on his body and
wear them for a few minutes. If he fails to do this on a daily basis, he has committed an
infraction of his precepts.
Bodhisattvas should also not give away their main ‘treatises’ such as the Bodhisattva-
caryāvatāra and their main practice support, which might be a statue of the Buddha
and the like. Tantric lay-practitioner [sngags pa] and yogins [rnal ’byor pa] are not
allowed to give away their vajra [rdo rje] and bell [dril bu] nor their book of daily
recitation [kha ’don] and so forth. Furthermore, tantrikas are not allowed to give away
their white robes. In short, monks, bodhisattvas and tantrikas can not give away the
various items they need for their spiritual path and practice.
Beginning bodhisattvas are completely prohibited from inflicting any harm on their
bodies by cutting off their fingers, hands and so forth for the minor benefit of sentient
beings. The reason for this prohibition is because they are properly practicing the
sublime dharma with the support of this body. Only after a bodhisattva has attained at
least the first bodhisattva level is he allowed to practice self-sacrifice if he is certain that
other beings will benefit on a grand scale.
A true practitioner will just eat enough food to maintain his body. If he is a is a fully
ordained monk, he should wear only the three dharma robes to protect his body
against cold. Similarly, lay-practitioners should not eat expensive food or wear
expensive clothing. Nor should they weaken their bodies through fasting and extreme
austerities. They should neither pamper their bodies nor mistreat them. Thus,
practitioners avoid falling into either of the two extremes [mtha’ gnyis], ‘the extreme of
sense gratification’ [’dod pa bsod nyams kyi mtha’] or ‘the extreme of hardship and
austerity’ [ngal zhing dub pa’i mtha’]. A beginning bodhisattva must maintain his body
so that he can practice the dharma for the sake of all sentient beings.
When a beginning practitioner practices the bodhisattva conduct, he must always
dedicate the virtue he has accumulated for the welfare of all sentient beings, for their
attainment of omniscience [rnam mkhyen thob pa’i phyir du], by making aspirations. He
should make many aspirations like, “May all sentient beings attain the level of
buddhahood,” and “May all sentient beings who see, hear, touch or think of me be
benefited.”
If one were to ask, “What is the activity of a beginning bodhisattva?” the answer is:
“He develops bodhicitta, practices heedfulness and introspection, maintains his body
so that he can practice the sublime dharma for the benefit of others, generates virtue by
practicing generosity and maintaining discipline, dedicates the virtue he has
accumulated and makes aspirations for the welfare of all sentient beings.”
Thus he is already acting to benefit other sentient being although he is only a
beginning bodhisattva. As a beginner he will never mutilate his body in an effort to
emulate the actions of the great bodhisattvas. His main task is to protect his own
virtuous mindset [dge sems bsrung ba], to maintain his body for dharma practice and to
make dedications and aspirations for others.
If a beginning bodhisattva practices in this manner with the intention to place all
sentient beings on the precious level of buddhahood, the blissful fruition [’bras bu bde
ba sangs rgyas kyi go ’phang rin po che], by relying on the bodhisattva trainings, the
blissful path [lam bde ba byang chub dpa’i bslab pa], he will gradually fulfill all the wishes
of all sentient beings.
The body, which is the support for practicing the dharma, should be guarded like an
important medicinal plant [sman chen po’i ljon shing]. If a medicinal plant like the ‘Arura
plant’ is not well cared for, it will not bear medicinal fruits every year and the
physician who needs this medicine will be unable to benefit his patients. If a
bodhisattva maintains his body well, he will be strong enough to constantly benefit
sentient beings for a long time.
A bodhisattva who has attained the first bodhisattva level, who clearly knows that his
physical sacrifice will benefit sentient beings and the Buddhist doctrine in this and
future lives, is permitted to sacrifice or mutilate his body. This is illustrated by the
story of Lha Lama Yeshe Ö [lha bla ma ye shes ’od].
Lha Lama Yeshe Ö, formerly a monk and the king of Ngari [mnga’ ris], later served as
commander of troops in a battle against the Indian king of Garlog [gar log]. Suffering
defeat in the battle, he was thrown into prison. The Garlog king offered to release him
if he would renounced the refuge of the three jewels or if he could provide an amount
of gold equal in weight to his body. He absolutely refused to renounce the three
jewels.
After some time, officials from Ngari were able to secure most of the gold from Ngari
itself and by collecting taxes on monks in central Tibet. Lha Lama Yeshe Ö’s nephew,
Lha Lama Jangchub Ö [lha bla ma byang chub ’od], went to see him in the Garlog prison
when they had obtained gold equal to the weight of his body but not yet equal to the
weight of his head. Lha Lama Jangchub Ö said that they would ransom him as soon as
they had collected the remaining gold. However, Lha Lama Yeshe Ö refused this offer
and said that the gold collected should be used to invite Buddhist scholars from India
in order to establish the Buddhist doctrine in Ngari. Following his words, Lha Lama
Jangchub Ö invited Lord Atiśa (982-1054) from India. Thus, Lha Lama Yeshe Ö
sacrificed his own life for the purpose of establishing the doctrine.99
After explaining how a bodisattva attracts beings to the dharma with material gifts,
Śāntideva explains in stanzas 88-90 how a bodhisattva should make ‘the gift of
dharma’ [chos sbyin]. If a bodhisattva wishes to expound the dharma, he must observe
the following important points.
If one expounds the dharma to people who lack any respect for the dharma, the
‘greatness of the dharma’ [chos kyi che ba], meaning ‘the blessing of the dharma’ [chos
kyi byin rlabs], will decline and the teachings one gives will not benefit the listeners at
all. Not only that, but those who thereby develop a disrespectful attitude to the
dharma will in future lives fall into the lower realms. Giving teachings to those who
are disrespectful of the dharma puts them in danger of developing and expressing
wrong concepts and wrong views about the dharma. Therefore, a bodhisattva must be
compassionate enough not to teach individuals who lack respect for the dharma. He
should never be the cause for disrespectful people going to the lower realms.
The dharma should also never be taught in casual situations, for instance in the
kitchen, while eating a meal, when driving a car and so forth. The dharma should
always be taught in a proper place, where the listeners can respectfully focus on the
teachings. The teacher must expound the dharma from his seat with the listeners
sitting below him.
When the Buddha and his students were walking throughout Northern India, the
Buddha was often requested by his followers to teach the dharma. On many occasions
he replied that neither the location nor the time were suitable. When a few days later
the Buddha and his entourage would arrive at a location that the Buddha considered
suitable he would teach.
Buddha only taught the dharma when five perfect circumstances [phun sum tshogs pa
lnga] were complete: (1) the excellent teaching [chos phun sum tshogs pa], (2) the
excellent teacher [ston pa phun sum tshogs pa], (3) the excellent place [gnas phun sum
tshogs pa], (4) the excellent entourage [’khor phun sum tshogs pa], and (5) the excellent
time [dus phun sum tshogs pa]. Teaching the dharma according to these five excellences
ensures the teaching’s authenticity and benefit.
When they have a question about the dharma, students should ask their teachers if it is
a good time to ask the question. Then the teacher can answer yes or no, and can
suggest a more appropriate time and place.
When listening to the dharma students should bare their heads as a sign of respect.
Thus, Śāntideva instructs that the dharma not be taught to people who are wearing
hats, carrying parasols, staffs, or weapons during the teachings. Only if the heat of the
sun is unbearable or if it is raining can the listeners cover their heads.
People who are sick or old are allowed to use canes or can cover their heads. Weapons
should never be brought to a teaching situation.
easily understandable system that can lead to the level of an arhat in one lifetime.
From the viewpoint of the Mahāyāna the followers of the Hīnayāna are labeled as
those of lesser intellect [blo dman pa] as their motivation to practice is to achieve liberation
from saṃsāra for their own sake.
Those inclined toward the lesser vehicle are thus not proper vessels [snod min] for the
teachings of the greater vehicle. If one expounds the Mahāyāna teachings to them,
their minds will be overwhelm by the teachings and they may accumulate the bad
karma of rejecting the dharma [chos spong ba’i las]. A qualified teacher must choose the
particular dharma that suits the capacity and understanding of his audience.
Other people have a natural affinity for the Mahāyāna teachings. They are filled with
interest and delight the moment they hear the terms ‘compassion’, ‘bodhicitta’,
’profound emptiness’ and so forth.
Another rule to observe when teachings the dharma is that a single ordained monk is
strictly prohibited from expounding the dharma to a group comprised exclusively of
women or to a single woman. An individual monk must always teach the dharma to a
group of mixed gender. This rule has been made for monks in order to avoid
statements like, “This monk only teaches women. He enjoys teaching women.”
Therefore, a monk who teaches group of only women is tempting ordinary worldly
people to slander him. That must be avoided. This rule goes back to the monk Udāyī
[’char ka],100 who gave private teachings to an Indian queen [btsun mo] over a long
period of time and for that reason attracted people’s criticism. The same rule applies to
nuns. An individual nun is not allowed to teach a single man or a group of only men.
Some teachers say, “I only teach Mahāyāna,” while others say, “I only teach the Great
Perfection.” This attitude is not proper since a qualified teacher must adjust his
teachings to the audience. To those inclined to the teachings of the lesser vehicle, he
teaches Hīnayāna. To those inclined to the teachings of the greater vehicle, he teaches
Mahāyāna and to those inclined to the teachings of the Secret Mantra, he teaches
Vajrayāna. Just as one must give different food to infants than to adults, teachers must
be able to give the appropriate teachings to all their students.
The different vehicles can be compared to different food that is suitable for different
people but not as the ‘good vehicle’ and the ‘bad vehicle’. There is no distinction of
good and bad in regard to the dharma [chos la bzang ngan yod pa ma red]. There is only
a distinction of suitable and unsuitable in regard to the mental capacities [blo rgya che
chung] of the students.
100 Udāyī belongs to ‘the group of six attendants of the teacher’ [ston pa’i ’khor drug sde]: (1)
Nanda [dga’ bo], (2) Upananda [nye dga’], (3) Punarvasu [nabs so], (4) Chanda [’dun pa], (5)
Aśvaka [’gro ’gyogs pa] and (6) Udāyī [’char ka]. This group of six monks, although disciples of
the Buddha, continuously caused him problems by their wayward behavior. However, they
proved to be an indirect benefit since it since the Buddha was obliged to lay down clear rules of
conduct based on their waywardness.
Khenpo Chöga’s Commentary 253
A teacher who exclusively expounds only one vehicle, although he could teach the
others, has discarded the other vehicles and is thus accumulating the negative karma
of rejecting the sublime teachings [dam pa’i chos spong ba’i las]. Futhermore, anyone
who states that some of the Buddha’s teachings are better than others is also
accumulating the negative karma of rejecting the dharma.
People who are practicing Vajrayāna teachings in particular should never criticize the
teachings of other Buddhist systems or of other religions. A Vajrayāna practitioner
should never say, “This religion is inferior.” Only during teachings or debates
concerning the view, when one is establishing the view [lta ba gtan la phab pa’i skabs la]
of Buddhism, can one distinguish ‘the view beyond all positions’ [khas len med pa’i lta
ba] as taught in Mahāyāna from wrong or inferior views taught in other systems.
During such teachings the practitioner should destroy all conceptual views in order to
arrive at the ‘view of emptiness’. Since we have been circling in saṃsāra since time
without beginning, we naturally hold various views and concepts of different belief
systems [kun brtags kyi lta ba] in our minds, consciously or unconsciously. All these
views and concepts must be utterly destroyed before profound emptiness can be
realized.
However, except for this special occasion, no one should ever use their knowledge of
the ultimate view to denigrate other systems or religions. Attacking the systems and
beliefs of others is a violation of the Vajrayāna samayas. A Vajrayāna practitioner who
speaks negatively of other people’s beliefs has lost the view of ‘pure perception’. It is
said that slandering the views of those who follow other belief systems, distances a
practitioner from Buddha Vairocana [mu stegs can la smad byed na rnam par snang mdzad
ring bar ’gyur]. Therefore, always treat the beliefs and customs of others with respect,
while remaining unshakable in your own view and tradition.
A teacher who can clearly identify students who only have the capacity to understand
the teachings of the lesser vehicle should teach them separately. If he does not know
the students well enough to make this determination he should provide all students
with both the teachings of the lesser vehicle and of the greater vehicle in each teaching
session. Then each student can be benefited on his or her respective level. A qualified
teacher of the Mahāyāna must know the entire tripiṭaka [sde snod gsum] very well. He
should have realized profound emptiness and should dwell on one of the bodhisattva
levels. A teacher who only knows the Bodhisattva-caryāvatāra should stay within the
limits of his knowledge and should not act as a general teacher of the Mahāyāna. A
teacher who extremely well versed in only one Mahāyāna treatise can perfectly benefit
whoever has the inclination and capacity to study, contemplate and meditate on those
particular teachings. But such a teacher will not be able to benefit people of other
inclinations and capacities because this requires realization of emptiness and a vast
knowledge of the dharma.
A Mahāyāna practitioner should understand that both the lesser and the greater
vehicles ultimately lead to the path to complete liberation [rnam grol gyi lam], the path that
leads to the attainment of buddhahood [sangs rgyas thob pa’i lam]. Distinguishing
between the greater and the lesser vehicles does not imply that one system is better
254 Khenpo Chöga’s Commentary
than the other, but that it is necessary to distinguish between the capacities of different
people to understand the words of the Buddha. A qualified teacher must meet the
needs of all his students.
Even if one teaches the view of ‘profound emptiness’ [zab mo stong pa nyid], which
transcends the law of karma, cause and effect [las rgya ’bras las ’das pa], one should not
neglect to teach the conduct of a bodhisattva, the conduct of practicing virtue and
avoiding negativity. To illustrate this point a story is told of someone who utterly
misunderstood the teachings on the view. He thought, “There is no killer, there is no
enemy that I have killed, there is not even a sword that I used to kill my enemy. Since I
have understood emptiness, I am beyond karma.” This completely perverted
understanding of emptiness is called ‘the view of mara without virtue and without
negativity’ [dge stong sdig stong bdud gyi lta ba]. If one acts upon such a view and
commits negative deeds, believing that one is beyond karma, one will be reborn as a
demon.
To avoid such perverted interpretations of the view of emptiness, it is absolutely
necessary to stress the importance of karma, the law of cause and effect, particularly at
the time when teachings on emptiness are being focused upon. Guru Rinpoche said:
A conduct more refined than barley flour means that the a bodhisattva should always
act virtuously, in accordance with the dharma. A practitioner should be couragous in
the view but humble in his conduct, very careful to avoid commiting any negative
deeds. Practitioners who have realized [rtogs pa] the genuine view of emptiness, free
from any error and doubt, will naturally avoid any negativity and will only work for
the benefit of sentient beings.
On the other hand, those who have only a conceptual understanding [go ba], including
practitioners who might have some meditative experience [myong ba] of the view, are
in danger of easily slipping into a false certainty about the view. They may come to
feel that they are beyond the law of karma and can therefore commit negative deeds
without suffering the consequence. Such a perverted conceptual understanding [go ba
log pa] and perverted meditative experience [myong ba log pa] can only be avoided by
relying on a truly qualified master. For serious practitioners aiming to reach a full
understanding of the view of emptiness, the importance of relying on a qualified
master and being grounded in the teachings on the cause and effect of actions cannot
be overstated.
Khenpo Chöga’s Commentary 255
Students who really have the capacity to practice the conduct of the bodhisattvas
should not be misled by giving them only a few sūtras to read and a few mantras to
recite, with the promise that this alone will lead them to liberation. Such students
should be taught all the key-points of how to generate bodhicitta and how to practice
the six transcendental perfections. They must be taught the pith-instructions on view
[lta ba], meditation [sgom pa], conduct [spyod pa] and fruition [’bras bu]. Students who
have the capacity to learn and practice at this level should not be given over-simplified
teachings.
Thus, to be fully qualified, a teacher must be able to match the capacity of his students.
Students of higher capacity should be taught all the subtle distinctions between the
provisional meaning [drang don], the definitive meaning [nges don], the four kinds of
intention [dgongs pa rnam pa bzhi] and the four covert intentions [ldem dgongs rnam pa
bzhi]. In such cases the teacher should not exclusively dwell on the subject of karma,
the law of cause and effect, and on Buddhist ethics.
Stanzas 91 through 96 give advice about proper behavior and conduct that a
bodhisattva must adopt in order to keep others from developing disbelief about
himself and thereby about the teachings. The tooth-stick [so shing] is the twig of a certain
tree that is traditionally used for cleaning the teeth in India.
Whatever is considered dirty, such as a tooth-sticks, spittle [mchil ma], mucus from the
nose [snab] and phlegm from the mouth [kha lud] should not be discarded in public places,
nor in temples, houses or in the presence of people, particularly not in the presence of
dharma teachers. A bodhisattva must observe these rules to prevent other people from
becoming disgusted and upset by his behavior.
If a practitioner must relieve himself when outdoors, he must always cover his urine
and feces with earth so no one will step on it or see it. He should particularly be careful
about never relieving himselves in or near wells, ponds or streams. Nor should he
relieve himself in meadows where people walk. All bodhisattvas must observe these
rules of sanitation and hygiene.
Sometimes students can lose faith based on small things, such as their teacher’s eating
habits. Thus, bodhisattvas should observe certain rules of manners while eating and
drinking. They should not stuff their mouths with too much food due to a great
appetite [kham chen po]. Nor should they make smacking [lcag lcag] or slurping sounds
or click their tongues [rkan sgra tog pa] while eating. They should not eat so greedily
that they open their mouths wide before bringing the food to the mouth nor should
they chew with their mouths open.
256 Khenpo Chöga’s Commentary
At no time should a bodhisattva sit on chairs, seats or on the floor with his legs
stretched out [ring du brkyang] so that his feet point at another person, nor should he
ever put his feet up on a table. The soles of one’s feet should never point at another
person. In Asia this is considered to be extremely impolite and will be understood as a
disrespectful gesture.
A lay-practitioner should never be on the same horse, vehicle, bed, seat or in a remote
location with someone else’s spouse. A monk should not sit or be in such situations
with any woman except a very close female relative like his mother or sister. This also
implies that a monk can never have a female retreat servant except for a very close
female relative. In short, bodhisattvas should make themselves familiar with the
customs of the country in which they live. They should ask knowledgable people
about whatever customs they are not sure of. Thus, they should strive to avoid all
improper conduct or cultural misunderstandings that might cause worldly people to
lose faith in the dharma.
When someone asks directions of a bodhisattva he should never point with one finger
or with the left hand at people or objects. A practitioner should always use his or her
right hand to point out directions, objects or people, using the entire hand with all the
fingers in a respectful gesture, keeping the palm up [lag pa gyen du bkan] and slightly
cupped. To be extremely polite, support your right elbow with the palm of your left
hand. This posture is considered quite polite in South Asia and should be used when
pointing out a great teacher, a statue, a religious painting or dharma books. Never
poke your fingers at someone else’s chest as this is seens as invasive and aggressive.
Practitioners should also not move their hands vigorously or wildly without a good
reason as it looks wild and uncontrolled. Use only your right hand to point at things or
people as described above, and make yourself understood by talking in a low and soft
voice. In Asia snapping the fingers to catch someone’s attention is considered good
manners, while in the West this is not acceptable. For such reasons bodhisattvas must
know the customs of the countries they live in or visit. Inside a monastery neither
monks nor visitors are allowed to speak or call out in loud voices to catch someone’s
attention. Here, snapping the fingers is perfectly appropriate to the catch the attention
of an ordinary person, but this gesture should never be used for high Lamas,
Rinpoches or Khenpos.
In general, practitioners should not speak loudly, scream or make uncontrolled
gestures to communicate with others, except in cases of emergency. Without observing
these rules, if you make wild movments with your hands and produce a lot of noise,
Khenpo Chöga’s Commentary 257
your entire conduct will appear to be uncontrolled and this could cause others to lose
faith in you as a practitioner and in the dharma that you are following.
When a practitioner lies down to sleep, he should lie down in ‘the posture of a
sleeping lion’ [seng ge’i nyal stabs], the same posture that the Buddha assumed when he
passed into nirvāṇa. In this way the practitioner will be practicing the recollection of
the Buddha [sangs rgyas rjes su dran pa]. Before falling asleep, practice the following
contemplations and meditations.
(1) First, concemplate the concept of death [’chi ba’i ’du shes] and impermance. Think that
you might die during your sleep. There is no certainty at all of waking up alive in your
human body. Briefly recall all the negative actions you have committed, confess them
and firmly resolve not to repeat them. Bring to mind whatever virtue and merit you
have accumulated during the day and dedicate it to the welfare and enlightenment of
all sentient beings. Whatever may happen during this night and during your
remaining life span, place your entire trust in the Buddha.
(2) Next, concentrate on the intent to rise quickly in the morning. Whatever your
morning practice time might be, firmly resolve to wake up and rise at that particular
time. If you train like this for a while, you will find that you learn to wake up exactly at
the time you want. Rise directly and begin your morning practice. Depending on his
or her health and physical condition, a practitioner should not sleep more than six or
seven hours per night.
(3) Finally, visualize the Buddha either in your heart or sitting on your pillow. The
Buddha is sitting on a eight-petaled white lotus, on a sun and moon disc. His smilling
face gazes upon you with love and compassion. Imagine that his body is transparant
and luminous. Further, think that a boundless light of wisdom, love and compassion
radiates from Buddha’s body, fills your body, your room, your house, your region,
your country, the whole world and finally, all infinite world systems. At least think
that you entire surroundings as far as an arrow could shoot are brightly illuminated.
Focusing in a very relaxed manner on this visualization of Buddha’s light of wisdom,
love and compassion, fall asleep. Have the confidence that all infinite sentient beings
and all world system are engulfed in the wisdom, love and compassion of the Buddha.
Know that he cares for you and for all beings.
This yoga of remembering the Buddha [sangs rgyas rjes su dran pa’i rnal ’byor] is a very
important practice since the Buddha himself personifies all three jewels of Buddha,
dharma and saṃgha. In the morning when you wake, immediately sit up straight in
your bed and as your very first thought recall the Buddha, take refuge in Buddha,
dharma and saṃgha and generate bodhicitta.
Before eating or drinking anything think, “I offer this to the Buddha.” Whenever you
see something beautiful think, “I offer this to the Buddha.” When you walk, visualize
the Buddha at times sitting in the sky to your right. When you sit, sometimes imagine
the Buddha sitting on a lotus, sun and moon disc above your head. Whenever you
258 Khenpo Chöga’s Commentary
experience happiness, think, “This is due to kindness of the Buddha.” When falling
asleep, recall the Buddha as described above. Through such consistent practice, the
Buddha’s wisdom, love and compassion will accompany you throughout day and
night and will inspire you to virtue. You will sleep well, have auspicious dreams and
your mind will always be happy, feeling protected and loved. You will be at ease and
relaxed in your daily conduct in body, speech and mind.
101 The time of infancy [byis pa’i dus] is the period of breast-feeding after birth, while still
unable to walk or play [btsas nas ’gro dang rtse mi nus par nu zho ’thung ba’i dus].
102 The time of childhood [gzhon nu’i dus] is the period from being able to walk and play until
just before puberty [’gro dang rtse nus la ’dod pa spyod mi nus pa’i bar].
103 The time of being a young person [lang tsho’i dus] is the period from puberty up the the age
of thirty [’dod pa spyod nus pa nas lo sum cu man chad].
104 The time of being a mature adult [dar la bab pa’i dus] is the period from thirty to the age of
fifty [lo sum cu nas lnga bcu’i man chad].
105 The time of aging [rgas pa’i dus] is the period from the age of fifty until seventy [lo lnga bcu
nas bdun cu man chad].
106 The time of infirmity [’khogs pa’i dus] is the period from the age of seventy onward [mi lo
bdun cu yan chod du son pa]. You body will bend and you will not be able walk for a long
distance.
107 The time of entering into the next life [phyi ma’i skye srid] is the moment when the
consciousness enters into the womb of the mother.
108 The moment of conception [nying mtshams sbyar ba] is the very moment that marks the
border between this life and the next [tshe ’di dang phyi ma gnyis mtshams sbyar ba].
Khenpo Chöga’s Commentary 259
constantly involved in virtuous practice and meditation. You will not waste any time
at all.
When you wake in the morning consider this as analogous to being born. If you
remember at noon that your human life has possibly reached its peak, the period
between thirty and fifty years, you will know where you stand in your life. Maybe you
have still many more years to live; maybe you will die today. It is completely
uncertain. Do not waste time with worldly activities. Practice the precious bodhicitta
and the six transcendental perfections to the best of your ability. When you lie down to
sleep at night consider this as analogous to the process of dying. Fall asleep with the
idea that your sleep and dream state is analogous to the intermediate state, to the
bardo.
(4) The bodhisattva must maintain personal behavior that accords with the meaning of
what he teaches. There must be ‘consistency between words and actions’ [don mthun
pa]. When he admonishes his students to virtue, he must also practice virtue himself.
When we visit a Tibetan Buddhist master we will always receive a cup of tea or a
biscuit. This is a material gift. When the master actually teaches, we receive the gift of
dharma. Both types of gifts belong to the practice of ‘generosity’. Buddhist teachers
always make polite conversation asking about the student’s health, his or her family
and so on. This is ‘speaking in a pleasant manner’. Then the master will usually give
some brief advice that suits the student’s capacity, needs and inclination. Or he will
expound the dharma according to the student’s capacity. This is all ‘purposeful
actitivity. At the same time, the teacher must live his own life according to what he
teaches. Otherwise his teachings will not be convincing to the student. This is called
‘consistency between words and actions’.
If any of the eighteen or fourteen root downfalls [rtsa ltung] should occur, a practitioner
should offer confessions according to his or her capacity and should retake the
bodhisattva precepts as soon as possible. The method of confession for individuals of
highest capacity is to restore the downfall by understanding the unborn nature of all
phenomena The method of confession of a person of avarage capacity is to confess his
downfalls to the Bodhisattva Ākāśagarbha [nam mkha’i snying po] in a dream. An
individual of inferior capacity must offer confession directly to his teacher, a statue or a
picture of the Buddha.
To receive the bodhisattva precepts again, the practitioner can recite the respective
sections from the Bodhisattva-caryāvatāra or can recite the ‘liturgy for taking the
bodhisattva precepts’ [byang sdom blang chog] according to the tradition of Paltrül
Rinpoche.
To confess minor infraction [nyes byas] a practitioner should the Tri-skandha-sūtra (the
Sūtra of the Three Heaps), which is also knowm as the Confession of Downfalls of the
Bodhisattvas [byang chub ltung bshags / byang chub sems dpa’i ltung ba bshags pa] three
times during the day and three times during the night. Through reciting this sūtra all
minor infractions, also called ‘remaining downfalls’ [ltung ba’i lhag ma], will be purified.
The three heaps are the heap of confessing negativities [sdig pa bshags pa’i phung po],
the heap of rejoicing [rjes su yi rang ba’i phung po] and the heap of dedicating virtue [dge
ba bsngo ba’i phung po]. In the tradition of the Dzogchen monastery in East Tibet this
sūtra is recited once a day throughout the year.
The Buddha has taught all the necessary key-points that a bodhisattva must know
about proper conduct. Śāntideva has condensed in the Bodhisattva-caryāvatāra all the
vast teachings of the entire bodhisattva path. A practitioner’s task is to bring the
Khenpo Chöga’s Commentary 261
Here Khenpo Kunpal gives the key-point of how to apply this text to our daily lives. A
practitioner must be able to apply all the respective stanzas for each situation in his
life, and therefore knowing the entire root text by heart is crucial.
A bodhisattva should study all fields of knowledge because he or she must be able to
benefit all sentient beings by fulfilling their wishes and expectations. If he is not
knowlegable about everyting, he cannot serve sentient beings in all possible ways.
Thus, a bodhisattva must be well versed in all ten sciences.
The ten sciences [rig gnas bcu] consist of the five greater sciences and the five lesser
sciences. The five greater sciences [rig gnas che ba lnga] are: (1) the science of arts [bzo rig
gnas], (2) the science medicine [gso ba’i rig gnas], (3) the science of linguistics [sgra’i rig
gnas], (4) the science of logic [gtan tshigs kyi rig gnas] and (5) the science of inner
meaning [nang don rig pa], which is Buddhist philosophy. The first four of these
sciences are also called the ’four common sciences’ [thun mong gi rig gnas bzhi].110
Training in the five major sciences is considered to be the basis for the attainment of
omniscience. Therefore, a bodhisattva will constantly train himself in all fields of
knowledge, especially in the five major sciences.
The five lesser sciences [rig gnas chung ba lnga] are: (1) poetics [snyan ngag], (2)
synonymics [mngon brjod], (3) prosody [sdeb sbyor], (4) drama [zlos gar] and (5)
astrology [skar rtsis].
To be learned in the inner sciences means that an author of a Buddhist treatise should
be learned in both sūtra and tantra. The purpose of knowing all the sciences is to be
able to help all sentient beings through all fields of knowledge. Every educated person
in India, right up to royalty, aspired to learn the five greater sciences.
A bodhisattva, endowed with the bodhicitta motivation, studies the ten sciences in
order to be able to benefit sentient beings. Everything such a person does, even the
most casual physical activities like walking, moving his arms and so forth, will
generate virtue [dge ba] and merit [bsod nams]. Such a bodhisattva is called ‘a
bodhisattva skilled in means’ [thabs la mkhas pa’i byang chub sems dpa’]. Based on the
qualities of bodhicitta, a bodhisattva is skilled in accomplishing benefit for other
sentient beings [byang chub sems la brten nas sems can gzhan gyi don sgrub pa la mkhas pa].
The very root of all his skills to help others is bodhicitta.
110 For a detailed explanation of the five greater sciences see Nyingma School of Tibetan Buddhism,
pages 97-109.
262 Khenpo Chöga’s Commentary
The knowledge of all the sciences is not absolutely necessary for every practitioner. For
his own benefit, a practitioner must know only how to practice properly. All necessary
instructions for an individual practitioner are included in the Bodhisattva-caryāvatāra.
In addition, a practitioner only needs personal practice instructions from a qualified
meditation master.
If a practitioner puts that kind of knowledge into practice, he might become an
excellent bodhisattva or even a very good teacher. Yet, unless he learns and master all
ten sciences and engage in serious meditation practice, his activities to benefit others
will be limited.
The boundless numbers of sentient beings are a bodhisattva’s sole focus or objective
[ched du bya ba / dmigs yul]. This altruistic intention lead to the overcoming of ego-
clinging and afflictions. Your personal ego-clinging [bdag ’dzin] decreases to the same
extent that you are truly concerned about the welfare of others. The less you hold on to
ideas of ‘I’, ‘me’ and ‘mine’, the more you will be free from afflictions [nyon mongs].
The fewer afflictions you hold in your mind, the less negative karma [las] you will
accumulate. The less negative karma you accumulate, the less suffering [sdug bsngal]
you will experience. When there is ego-clinging, there will be afflictions. When there
are afflictions, negative karma will be accumulated. When there is negative karma,
suffering will be experienced.
Regardless of whether a bodhisattva practices the six transcendental perfections by
directly [dngos su] benefiting sentient beings through the gift of dharma or through the
gift of material things, or indirectly [brgyud nas] benefiting beings by staying alone in
retreat, practicing and dedicating all his roots of virtue for the benefit of others, the
main point for a bodhisattva is to practice exclusively for the welfare of all sentient
beings. The indirect way of working for the benefit of sentient beings by dedicating the
root of accumulated virtue and making aspiraitons is very powerful.
Dedication is a way of showering blessings [byin rlabs] upon all sentient beings. The
bodhisattva should make the following dedication, “I combine simumtaneously all the
roots of virtue accumulated by myself and others throughtout the three times and
dedicate this root of virtue so that all sentient beings attain the level of perfect
enlightenment.” This prayer includes both dedication and aspiration. “I dedicate all
roots of virtue so that all sentient beings attain the level of enlightenment” is a
dedication [bsngo ba]. “May they all attain enlightenment” is an aspiration [smon lam].
A dedication can either be ‘without poison’ [dug med] or ‘with poison’ [dug can]. A
dedication embraced by ‘the wisdom that does not conceive the three factors’ [’khor
gsum mi rtog pa’i shes rab] is called ‘without poison’. If the dedication is not embraced
by the wisdom that does not conceive the three factors, the dedication is called ‘with
poison’. The three factors are object [yul], subject [yul can] and the action [bya ba]. The
wisdom that does not conceptualize these three factors is the recognition of emptiness.
Khenpo Chöga’s Commentary 263
Thus, dedication must be ‘sealed by emptiness’ [stong nyid kyis rgyas ’debs byed pa] to
be without poison
A bodhisattva has sealed his dedication with emptiness when he has realized that (1)
he himself, the agent making the dedication [bsngo ba po rang], (2) the virtue, the
substance being dedicated [bsngo rgyu’i dge ba] and (3) the object of dedication [bsngo
ba’i yul], all sentient beings, are all apparent but without any self-nature [snang la rang
bzhin med pa]. In this way he is dedicating without conceptualizing the three factors
[’khor gsum dmigs pa med pa’i tshul gyis bsngo].
Practitioners who have not yet recognized emptiness and thus cannot dedicate
without conceiving the three factors must be skilled and learned in emulating [rjes su
mthun pa] dedications made by great bodhisattvas who have realized emptiness. Such
dedications were made by Mañjuśrī [’jam pa’i dbyangs] and Samantabhadra [kun tu
bzang po], bodhisattvas who are skilled in dedication [bsngo ba la mkhas pa]. Therefore,
recite these famous verses of dedication from the Bhadracaryā-praṇidhāna [bzang spyod
smon lam]:
Just as heroic Mañjuśrī has realized (the natural state) as it actually is,
And just like Samantabhadra (has realized all there is to know),
I will emulate all these (buddhas and bodhisattvas)
And entirely dedicate all this virtue.
The name Mañjuśrī [’jam dpal] means ‘gentle and glorious’ and is explained as follows:
Since he is free from the two obscurations, he is ‘gentle’ [sgrib gnyis dang bras bas ’jam]
and since he is endowed with glory of the two benefits, he is ‘glorious’ [don gnyis kyi
dpal dang ldan pas dpal]. He is called ‘heroic’ or ‘hero’ because as a bodhisattva he is
neither attached to peaceful nirvāṇa nor afraid of saṃsāra [zhi ba myang ’das la chags pa
med pa dang ’khor ba la ’jigs pa med pas na dpa’ bo].
264 Khenpo Chöga’s Commentary
‘Realized’ or ‘realization’ [mkhyen pa] here refers to heroic Mañjuśrī’s realization [’jam
dpal dpa’ bo’i dgongs pa] of the natural state as it actually is. This realization is the
‘wisdom that does not conceptualize the three factors’ [’khor gsum du mi rtog pa’i shes
rab].
Mañjuśrī is the personification of Buddha’s wisdom [ye shes kyi rang gzugs] and
Bodhisattva Samantabhadra [kun tu bzang po] is the personification of Buddha’s
aspriations [smon lam gyi rang gzugs].
Both bodhisattvas also represent the twofold knowledge of the Buddha [mkhyen pa
gnyis]. Mañjuśrī has realized the wisdom of knowing the natural state as it actually is
[gnas lugs ji lta ba mkhyen pa’i ye shes] and Samantabhadra has realized the wisdom of
knowing all there is to know [shes bya ji snyed pa mkhyen pa’i ye shes]. Mañjuśrī
represents the absolute truth [don dam bden pa] and Samantabhadra the conventional
truth [kun rdzob bden pa]. Samantabhadra performed all his infinite aspirations based
on the wisdom of knowing all there is to know.
The practitioner should think, “I now make the commitment [dam bca’] to follow and
emulate all the buddhas of the three times and the great bodhisattvas, headed by
Mañjuśrī and Samantabhadra. These two bodhisattvas became such great beings by
emulating the buddhas and their sons. Now I make the firm commitment that I will
also emulate all the buddhas and their sons in order to become just like Mañjuśrī and
Samantabhadra. For this purpose I dedicate all the virtue that I have accumulated
throughout the three times.”
“All the victors who has have appeared in the past, who appear in the present and
who will appear in the future have praised, are praising and will praise the dedication
of merit as supreme. Therefore, I as well will dedicate all the virtue and merit that I
have gathered throughout the three times for the enlightenment of all sentient beings,
enlightenment that is attained by performing the noble conduct of the bodhisattvas.”
Three circumstances can bring about the decline of roots of virtue [dge rtsa nyams pa’i
rkyen gsum] if no dedication has been made: (1) the rise of great anger [zhe sdang], (2)
feeling regret about one’s virtue [dge ba la ’gyod pa byed pa] and (3) boasting about
one’s virtue [dge ba ngom par byed pa].
In this text section Khenpo Kunpal discusses reliance upon a spiritual guide. A famous
teaching states:
Before committing yourself to a particular teacher, you must know how to examine his
or her qualities. You should first determine whether the teacher is willing to teach and
whether he is truly endowed with bodhicitta and compassion. You should examine
the teacher’s lineage and should find out how long the teacher has studied and
practiced the dharma. You should also find out what other qualified and respected
masters have to say concerning this teacher’s qualities.
This generally as much as a student can examine on his own. A student is not able to
determine a teacher’s level of realization. If a karmic connection exists between a
teacher and a student, the student will experience a special feeling about this particular
master. In the presence of a truly qualified master with whom one has a karmic link,
one’s afflictions and suffering will instantly decrease and one will experience a serene
and peaceful state of mind. For no obvious reason, one will feel an extraordinary faith
toward this master.
A qualified master must have the ability to guide students on the path toward
liberation through his own experience [nyams myong] and realization [rtogs pa]. He
must be able to help students when they experience various obstacles in their
meditation practice. A true master of the Mahāyāna is learned in the meaning of
Mahāyāna [theg chen don la mkhas pa], in the Mahāyāna view, meditation, conduct and
fruition and knows all various distinctions of the bodhisattva paths and levels. Such a
master must have truly realized both types of egolessness and must be able to explain
the entire path toward enlightenment.
The Mahāyāna path possesses a seven-fold superiority over the Hināyāna path and a
Mahāyāna master must be able to explain these distinctions properly. He or she must
be endowed with genuine bodhicitta and must keep the discipline and precepts of a
bodhisattva in his conduct. A true Mahāyāna master will never forsake his
bodhisattva precepts even at the cost of his life.
If a truly qualified student studies and practices under a qualified master, he or she
will advance a little bit every day. Every day will bring some new insight. Every day
the student will develop a new quality. A true master gradually guides his students
from level to level.
Having found such a qualified and authentic master, a student must be skilled in
relying upon him or her by following his advice exactly. The student should strive to
gain pure perception and devotion so he can perceive everything his master does as
excellent [ji mdad legs par mthong ba’i mos gus]. The most important task of the student
is to receive teachings from his master every day and to put them into practice.
Finally a student must be skilled in emulating his master. He should strive to reach his
teacher’s realization and to follow the example of his conduct.
The word ‘vehicle’ [theg pa; skr. yāna] has three meanings: (1) a vehicle that transports
someone [gang ’gro ba’i theg pa / ’gro mkhan], (2) a vehicle that transports to somewhere
[gang du ’gro ba’i theg pa / ’gro sa’i yul], and (3) a vehicle that transports by (a specific
method) [gang gis ’gro ba’i theg pa / ’gro byed].
The first definition of the term ‘vehicle’ refers to the practitioner who travels upon a
Buddhist path. The second definition describes the destination [sleb sa] to which a
Buddhist vehicle leads and refers to the various levels of attainment such as the level
of an arhat, of a pratyekabuddha, of a bodhisattva, or of a buddha. The last definition
refers in the context of this text to the dharma of Mahāyāna.
Mahāyāna [theg pa chen po] is further said to surpass Hināyāna [theg pa dman pa]
through a seven-fold superiority [chen po bdun]:111
1) The superiority of its scope or focus [dmigs pa chen po]: Mahāyāna surpasses
Hināyāna through the scope of its teachings and the scope of its topics. The scope
of its teachings encompasses the complete teachings of the Buddha [rjod byed bka’
yongs su rdzogs pa], including the immeasurable bodhisattva piṭaka. The scope of
its topic [brjod byed] covers boundless profound [zab pa] and vast [rgya che ba]
meanings. Mahāyāna is profound since both types of egolessness are realized.
Mahāyāna is vast since it encompasses all the trainings of the ten bodhisattva
levels, the five paths, and the six perfections.
2) The superiority in practice [sgrub pa chen po]: Mahāyāna surpasses Hināyāna since
one practices in order to accomplish the welfare of all sentient beings, one’s own
welfare as well as the welfare of others. While Hināyāna teaches how to
accomplish liberation for oneself, Mahāyāna teaches how to accomplish the
temporary and ultimate happiness of all sentient beings.
3) The superiority in wisdom [ye shes chen po]: Mahāyāna surpasses Hināyāna since,
completely realizing the two types of egolessness, one reaches a personal [so so]
and non-conceptual [spros bral] realization in which emptiness and compassion are
a unity.
The dharma of Mahāyāna is profound since its expounds emptiness [stong pa nyid] and
it is vast since it teaches all the distinctions of the levels and paths [sa dang lam gyi rnam
gzhag]. A qualified Mahāyāna teacher must be able to explain all the words and
meaning of the profound and vast teachings of the Mahāyāna dharma. A qualified
Mahāyāna teacher must also abide in the precepts of a bodhisattva. A qualified
student places such a teacher right in the center of his or her heart and would never
forsake him even at the cost of his life.
A serious student of the bodhisattva path must learn all the precepts of the bodhisattva
and must train in all the aspects of the conduct of a bodhisattva. Therefore, a student
should read the sūtras from the sūtra section of the Buddhist scriptures.
112 A practitioner of the Hināyāna path can attain arhatship in one life time, in three or in seven.
113 To attain perfect enlightenment through the Mahāyāna path, those of highest capacity
require three countless aeons, those of mediocre capacity seven countless aeons and those of
lowest capacity thirty-three countless aeons.
268 Khenpo Chöga’s Commentary
A serious practitioner must keep the following four important concepts in mind. (1)
He perceives himself as a sick person afflicted with the disease of suffering. He
understands ‘the truth of suffering’ [sdug bsngal gyi bden pa]. Perceiving oneself as a
sick person leads to the development of true renunciation [nges ’byung]. (2) He
perceives his spiritual guide as a skilled physician who is truly able to alleviate all
suffering by teaching the path to liberation and omniscience, ‘the truth of cessation’
[’gog pa’i bden pa]. Thus, the student develops faith [dad pa] and pure perception [dag
snang] toward his teacher. (3) He perceives the dharma as the supreme medicine that
functions as a powerful antidote to all forms of suffering [sdug bsngal gyi gnyen po].
Since he understands the law of karma, cause and effect, he knows that ego-clinging
[bdag ’dzin] leads to afflictions [nyon mongs], that afflictions lead to the accumulation of
negative karma [las], and that negative karma leads to suffering [sdug bsngal]. Thus, he
understands ‘the truth of origination’. (4) Finally, he perceives serious dharma practice
as a method for healing and recovering quickly. This is a true understanding of ‘the
truth of the path’ [lam gyi bden pa].
Reading and sudying the Mahāyāna sūtras is extremely important. The Bodhisattva-
caryāvatāra is a treatise that condenses the major practice points of all the sūtras. Once
you have understood well the teachings given in the Bodhisattva-caryāvatāra, it is
time to read the source of all these teachings, the sūtras. The sūtras elaborate upon the
time, location and circumstances when Buddha taught. The topics are presented in
great detail. Such extensive reading will give practitioners of the Bodhisattva-
caryāvatāra tremendous confidence in this text.
For instance, knowledge of the eighteen root downfalls [rtsa ltung bco brgyad] and how to
repair them is indespensible for a bodhisattva. The Ākāśagarbha-sūtra114 explains all
these important points in great detail. By reading the sūtras one comes to appreciate
the wonderful way Śāntideva condensed the overwhelming mass of teachings and
made them easily available as a single practice manual. One also develops
understanding for the great kindness and erudition of great masters like Paltrül
Rinpoche and Khenpo Kunpal, whose knowledge and teachings are preserved in this
commentary on the Bodhisattva-caryāvatāra.
Sūtras and treatises should be read and recited. ‘Reading’ [lta ba] means simply
reading a text silently. ‘Reciting’ [klog pa] means to read a text out loud. It is important
that a student both reads and recites the Bodhisattva-caryāvatāra.
114 See BCA Vol. 4, Khenpo Chöga’s commentary on text sections 65-69 of chapter four of
Khenpo Kunpal’s commentary.
Khenpo Chöga’s Commentary 269
(1) A bodhisattva trains in giving away to others [gzhan la btang] ‘the three bases of ego-
clinging’ [bdag tu ’dzin pa’i gzhi gsum], ‘the three bases we most cherish’ [shin tu gces par
’dzin pa’i gzhi gsum], also called ‘the three bases of possessiveness’ [yongs su bzung ba’i
gzhi gsum].
‘The base of the body’ [lus kyi gzhi] includes body, speech and mind [lus ngag yid gsum].
‘The base of wealth’ [longs spyod gyi gzhi] in Tibet refers to food [zas], clothing [gos],
houses [gnas khang], horses [rta], cattle [glang] and so forth, everything one owns and
treasures. ‘The base of virtue’ [dge ba’i gzhi] refers to all virtues that one has gathered in
the past, that one is gathering in the present, and that one will gather in the future. A
practitioner mentally disowns everything that he or she considers his own, all of his
personal possessions, to others. A practitioner should do this practice to overcome
stinginess, attachment, expectation for reward or hope for a future positive ripening of
karma.
(2) Next a bodhisattva protects [bsrung] this virtuous mind-set [dge ba’i sems], this
mental training in generosity [btang sems], from anything that is not conducive to it [mi
mthun pa’i phyogs], from all that is opposed to it. He does not allow the virtuous mind-
set of generosity to deteriorate [nyams mi chud pa], but protects it like a precious jewel.
(3) Then a bodhisattva purifies [dag] this mental training of generosity from all the
stains of grasping at body, wealth and virtue. The stains of grasping onto one’s body
[lus la ’dzin pa’i dri ma] are purified by mentally training in giving away the body. The
stains of grasping onto one’s wealth [longs spyod la ’dzin pa’i dri ma] are purified by
mentally training in giving away one’s wealth. The grasping onto one’s accumulations
of virtue [dge tshogs la ’dzin pa’i dri ma] are purified by mentally training in dedicating
one’s virtues to the welfare of others.
In addition, there are ‘inherent stains’ [rang skal gyi dri ma] connected to all ten
bodhisattva levels and to all six transcendental perfections. Step by step a bodhisattva
purifies all stains as he progresses from one bodhisattva level to the next.
(4) Through various skillful methods [thabs] the bodhisattva increases [spel] his mental
training in generosity, his virtuous mind-set of bodhicitta. He does this by repeatedly
undertaking the practices mentioned above.
The training in how to apply these four practices of (1) giving away, (2) protecting, (3)
purifying and (4) increasing (to the three bases of) body, wealth, and virtues as well as
to the six transcendental perfections is explained in great detail in Śāntideva’s Śikṣā-
samuccaya [bslab btus]. As these practices are so important, a bodhisattva must read
this text and and practice its teachings diligently.
Tangyur (Peking No. 5336). Khenpo Kunpal further mentions the Sūtra-samuccaya
and a Śikṣā-samuccaya written by Nāgārjuna. Khenpo Chöga comments that
Nāgārjuna’s Śikṣā-samuccaya has been lost while Nāgārjuna’s Sūtra-samuccaya is
preserved in the Tangyur (Peking No. 5330).
The direct teachings of the Buddha, the sūtras and the treatises of the great scholars of
India give very clear directions concerning what is prohibited and what must be
observed by bodhisattvas. Therefore, a bodhisattva should ideally read all the sūtras
and treatises mentioned above. A bodhisattva should try to gain the proper
understanding of the bodhisattva trainings by reading [mthong] the all these scriptures.
In order to never cause worldly people to lose faith in the dharma, a bodhisattva
should strive at all times to practice the bodhisattva trainings in a genuine manner,
having only the benefit of sentient beings in mind.
This stanza condenses the entire meaning of the fifth chapter and gives final
instructions on how to practice introspection. The point is to examine your body,
speech and mind in every situation and at all times. Examine whatever you do with
your body and check to see whether your action is virtuous, non-virtuous or neutral.
Likewise, examine whatever you say with your voice and check to see whether it is
virtuous, non-virtuous or neutral. Finally, examine everything you think or feel with
your mind and check to see whether it is virtuous, non-virtuous or neutral. Determine
whether or not you have fallen under the power of afflictions, whether or not you are
contradicting the bodhisattva trainings. To examine your body, speech and mind in
this manner and to be heedful of all the points that should done and that should be
avoided is the defining characteristic of guarding one’s mind through introspection.
You should actually practice all the trainings explained in the Bodhisattva-caryāvatāra,
because nothing can be achieved by merely expounding and studying the words of
this text. This text is meant for practitioners and not for mere scholars or intellectuals. If
you do not put the teachings of this text into practice in your own life, it has no value,
even when eloquently explained, read or studied, just as a sick person cannot be cured
by a mere recitation of the four medicine tantras. A patient must actually ingest the
medicine.
The four medicine tantras [rgyud bzhi] are: (1) the root tantra [rtsa rgyud], (2) the
exegetical tantra [bshad rgyud], (3) the instructional tantra [man ngag rgyud] and (4) the
subsequent tantra [phyi ma’i rgyud].
All practitioners should observe the conduct of the bodhisattva, regardless of whether
they are practicing Mahāyāna sūtra, tantra or even the Great Perfection.
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