SHANTIDEVAS BODHICHARYAVATARA

The Bodhicharyavatara written by Acharya Shantideva is one of the greatest classics of the Mahayana Buddhism. The text is presented in a form of personal meditation, but also offers in friendship to whoever might be interested, an exposition of the path of the Bodhisattvas beings who turning away from the futility and sufferings of the samsara, nevertheless renounce the peace of an individual salvation and vow to work for the deliverance of all beings and to attain the supreme enlightenment of Buddhahood for their sake. The Author: The Bodhicharyavatara is composed by Acharya Shantideva who is regarded in Tibet as one of the most influential teachers. Shantideva belonged to the 8th cent. and was the most renowned and esteemed figures in the entire history of Mahayana Buddhism. Though very little is known of the accounts of his life, two brief accounts are found in Tibetan sources one being the biography composed by Tibetan scholar Buston (12 th-13th cent.) and the second is the account composed by another Tibetan Buddhist scholar Taranatha (16th-17th cent.). As per the accounts, Shantideva was born in a royal family and was destined for the throne; however Manjushri and Tara both appeared in his dreams and counseled him not to ascend throne. He left the kingdom and wandered in wilderness and devoted himself to meditation. He took monastic ordination in the world

renowned Nalanda

University

and devoted himself

to

the

thorough study of sutras and tantras. It was during this time he composed two other classic works Shiksasamuccaya and Sutrasamuccaya. To test his knowledge, the fellow monks asked him to recite some new composition and in response to this, Shantideva chanted Bodhicharyavatara. After leaving Nalanda, Shantideva wandered in wildlife and later on renounced his monkhood devoting his life to the service of others. The Theme of the Text: According to one tradition, the Bodhicharyavatara was first translated into Tibetan in the 8th cent. by the Indian master Sarvajnadeva and the Tibetan translator Kawa Peltsek(9 th cent.), using a manuscript from Kashmir. It was later reworked by Dharmashribhadra and the translator-Rinchen Zangpo(10 th cent.) on the basis of manuscript from Magadha. A final revision was made by Sumatikirti and translator Ngok Loden Sherab(11 th cent.). In the19th cent., the text was first brought to the notice of scholars by a Russian scholar Minayef in 1889. It was translated into French by Poussin in 1912 and L.Finot in 1920. In English, Bodhicharyavatara was translated by L.D.Barnett in 1909, in Germany by R.Schmidt in 1923, in Italian by G.Tucci in 1925. The late Dharmanand Kosambi translated it into Gujrati and Marathi. The text of Bodhicharyavatara is divided into 10 chapters containing 1573 stanzas. Bodhicharyavatara means entry into

the conduct of Bodhisattva or the introduction to the code of conduct to the realization of Bodhi (enlightenment). The 1st chapter speaks of the advantages of securing the seeds of Bodhi or enlightenment (Bodhichittanushansa). The 2nd chapter deals with the need of confessing sins ( Papadeshana). The 3rd chapter deals with merit and acceptance of some underlying concepts of Buddhism pertaining to faith ( Bodhichitta parigraha), the 4th emphasizes watchfulness to preserve and persevere in the ideas of Bodhichitta already attained ( Bodhichitta pramada), the 5th chapter speaks of constant vigilance and recollection of what the person under training should do and what should not be done and constant reflection over the condition and behavior of mind and body (Samprajnya rakshana), the 6th chapter advocates forbearance (Kshantiparamita), the 7th chapter speaks of constant effort (Viryaparamita), the 8th talks of meditation (Dhyanaparamita), the 9th chapter speaks of the doctrine of void of all concepts based on wisdom ( Prajnaparamita). The last chapter summarizes the subject by emphasizing the nature of Bodhisattva hood. Thus one can observe that the thematic structure of Bodhicharyavatara is based on 6 perfections or paramitas generosity, morality, patience, zeal, meditation and wisdom. The Structure and Explanation: The main subject of this text is the motivation of bodhichitta and the practice of the six transcendental perfections, thus showing us how to attain the unexcelled level of perfect enlightenment.

The vast teachings of the Buddha are included within this central practice of the bodhisattva, cultivating the motivation of bodhichitta and practicing the six transcendental perfections. Bodhichitta: Wishing to attain a perfect enlightenment to attain enlightenment, is the greatest wish one can make; however wishing all sentient beings to attain the Buddhahood is the ultimate highest wish. This unexcelled wish is called the Bodhichitta has two aspects compassion and knowledge. With compassion, one focuses on the benefit for others; with knowledge, one focuses on perfect enlightenment. Generating Bodhichitta: Generating bodhichitta means to make the mind vast. A bodhisattva seeks to open his mind and make it as vast as the space. He contemplates to remove the sufferings of all sentient beings. Bodhichitta of aspiration and Bodhichitta of application: Both these types of bodhichitta are concerned with motivation rather than the actual application of the 6 paramitas or the 6 transcendental perfections. It is essential that one first give rise to correct motivation and then one can carry out any of the 6 transcendental perfections. To commit oneself to the cause of perfect enlightenment is known as the bodhichitta of aspiration. To commit oneself to the practice of six transcendental perfections is known as bodhichitta of application. The 6 transcendental perfections:

The 6 transcendental perfections to be practiced diligently are generosity, knowledge. Generosity: The practice of generosity means to cut all fixations and attachments such as clinging to the body, material wealth and enjoyments. To practice it, one must develop a generous mind-set i.e. give away things that one is fond of or things one wishes to posses as well things that one truly needs. Discipline: This means to give up all fixations on non-virtue. It is letting go of negative thoughts, emotions and patterns. Discipline means learning to release the negativity of the actions of body, speech and mind. Patience: Even if afflictions and negative patterns arise in ones mind and they are not acted upon, then one is practicing patience. Patience means to actually release all fixations on varieties of mental turmoil anger, greed, arrogance, jealousy, suffering, anxiety, etc. Diligence: Diligence means to overcome fixation on the lazy mind which fails to practice dhamma. It means to enjoy practicing the virtues. Whenever one is engaged in study, contemplation or meditation or any virtuous action, one should undertake these tasks in a happy and inspired frame of mind. discipline, patience, diligence, meditation and

Meditation: Meditation means letting go of all fixations which involve being caught up in distraction. People are very attached to distractions. One must keep the mind away from distraction by means of meditation. By meditation, one can train the mind to be calm, free from analysis and mental distinctions. Knowledge: The perfect bodhisattva has the knowledge and wisdom which enable him to maintain the recognition of the Buddha-nature while he continues to practice the 5 transcendental perfections. The knowledge enables to understand the buddha-nature, profound emptiness and non-conceptual wisdom. Thus one can say that knowledge means going beyond ego-clinging. All beings naturally tend to strive for happiness because their very nature, the Buddha nature, is itself endowed with happiness. But beings lack the knowledge to uncover this nature.