Jewel Lamp. A Praise of Bodhicitta

Transcription

1 Jewel Lamp A Praise of Bodhicitta by Khunu Rinpoche Tenzin Gyaltsen 67

2 1 Gazing with undivided faith at the buddhas, their Dharma and their followers, I seek refuge in and pray to them. 2 The Lord who seeks to help, who originates from the full moon [of bodhicitta], is the guru of the world. In samsâra there really is no other to be found. 3 How could the trinkets of others apparently fine explanations ever compete with the words of the one whose meaning is like a wish-fulfilling gem? 4 Whoever has a wise and honest mind, sees that the Buddha s supreme doctrine that withstands the threefold analysis is like a lotus pond, and goes there like a swan. 5 Who would not cleave to the refuge provided by The Buddha, who has completed his own and others [aims], And who possesses the eight special attributes such as Not being known through [descriptions by] others and so on? 68

3 6 For whom is the Dharma not a refuge, characterized as it is by the two truths and the eight special attributes such as being inconceivable, non-dual, and so on? 7 For whom is the Noble Assembly not a refuge with its eight special realization and freedom attributes, free as it is from the obscurations of attachment, impediment, and a lesser [path], and with the realizations of how things are, what there is, and the inner? 8 I think that even with Sarasvatî in one s throat it would be hard to find an example for the great wish-fulfilling bodhicitta tree that so easily accomplishes peoples desires, flourishing in the ground of compassion, and watered by love. 9 How could the wish to help that a mother, father, sage, or even Brahmâ has, possibly extend to every living creature like supreme bodhicitta? 69

4 10 Just like the lotus among flowers is bodhicitta supreme among all virtuous thoughts. Since having it brings immediate and final happiness, one should make every effort to produce it. 11 Since even knowledge of all modes of meditation has its origin in just this supreme bodhicitta, those who wish for freedom should certainly make it their work. 12 If one investigates to find the supreme method for accomplishing the aims of oneself and others, it comes down to bodhicitta alone. Being certain of this, develop it with joy. 13 The good that is bodhicitta does not give fruit just once. Until the knowledge of all modes of meditation it does not finish, but gets ever greater. When knowledge of all modes of meditation is reached, the rain of precious Dharma from the form-body cloud nourishes the shoots of the good that people do. 70

5 14 Inner knowledge amongst knowledges. The wish-fulfilling gem amongst all jewels. The stallion amongst the fleet-footed. Bodhicitta amongst thoughts. 15 The sun, the moon, a lamp, a lightning flash they may illuminate, but they hardly clear away the inner murk. This bodhicitta is extolled by the holy as completely extirpating the darkness of living beings. 16 Every benefit and joy originates in this bodhicitta of the Victor s children. There is no way that a wish-fulfilling gem can ever compete with it. 17 Once the plantain tree gives forth its fruit it is incapable of bearing fruit again. But even after bearing fruit, virtue influenced by bodhicitta increases without end. 18 Having gone to the base of the pârijâtaka tree, if you make a wish, your desired aim will be fulfilled. So too bodhicitta has the power to fulfill the desired aims of living beings. 71

6 19 A tree, its branches, and the fully ripened fruit are all dependent on the earth seed. Every fine thing in samsâra and nirvâna is contingent on bodhicitta. 20 The holy ones explain that the sole Dharma to be embraced from now until the knowledge of all modes of meditation is reached is bodhicitta, the ground from which comes forth a hundred thousand benefits and happinesses. 21 Supreme bodhicitta is the wish to remove every flaw from every living being and to bring about limitless good qualities in each of them. This is outstanding even amongst the outstanding! 22 If one wants to benefit everyone, one needs bodhicitta. If one wants to befriend everyone, one needs bodhicitta. If one wants to gain the confidence of all, one needs bodhicitta. If one wants to be everyone s spiritual friend, one needs bodhicitta. 72

7 23 Those who wished to help living beings considered, out of a feeling of love, what would be of benefit to them, and they saw it was just this supreme bodhicitta. 24 [The moon] with its cooling beams eliminates pain; [the sun], the jewel of the sky dispels darkness; [but] they are not equal to the bodhicitta that eradicates defilement. 25 Bodhicitta is the moon of the mind. Bodhicitta is the sun of the mind. Bodhicitta is the jewel of the mind. Bodhicitta is the nectar of the mind. 26 If you want to help yourself, produce excellent bodhicitta. If you want to help others, produce excellent bodhicitta. If you want to serve the doctrine, produce bodhicitta. If you want the path to bliss, produce bodhicitta. 27 Bodhicitta, which causes incomparable enlightenment to be obtained, is water since it washes the stains of nonvirtue; is a hand since it gathers virtue; is a whip since it urges one to the holy Dharma. 73

8 28 The hundred light-rayed bodhicitta sun does not cause the hundred-petalled [lotus] to open, does not cause the white water lily to close, does not cause the marsh to dry. 29 From now until the heart of enlightenment, I pray to the Guru Triple Gem to have such an aspiration as may I not be separated from bodhicitta, and to be blessed [to make such a prayer]. 30 A tired traveler sweltering from the heat is happy to find the leafy green shade of a tree. A wanderer, worn out travelling the paths of existence, is happy when precious bodhicitta grows. 31 The precious gem of bodhicitta does not discriminate between rich and poor, does not differentiate between wise and foolish; it benefits equally the high and the low. 32 Bodhicitta, the seed of a buddha, causes one to engage through thought and practice in the benefit of the six kinds [of wandering beings] without discriminating country, time, or occasion. 74

9 33 For raising your spirits when you are down, for removing arrogance when you are flush, nothing in the world compares with the non-deceiving friend that is bodhicitta. 34 However many examples there are for its benefit, though they may capture certain modes of meditation, they cannot bear comparison with a portion of amazing bodhicitta, even in a dream. 35 Like gold that does not fluctuate relative to prosperity and poverty, the supreme taste of bodhicitta puts even ambrosia to shame. 36 The supreme thing to know is bodhicitta. The supreme thing to learn is bodhicitta. The supreme thing to practice is bodhicitta. The supreme thing to meditate on is bodhicitta. 37 As a river to the sea, as the sea to clouds, as clouds to the land, so does bodhicitta beautify this world. 75

10 38 A jewel mine, a wish-fulfilling cow, a bench to stop and rest for those who tread the path, more excellent than the finest medicine, Bodhicitta is proclaimed supreme. 39 If you wish to proceed easily to the level of the knowledge of all modes of meditation, what other method is there if you do not rely upon the bodhicitta of the Victor s children? 40 The waxing bodhicitta moon that causes to swell the joyful ocean of altruistic intentions and so on puts even the cooling nighttime moon to shame. 41 This bodhicitta that serves as a sword to cut the shoots of the afflictions is the weapon for the protection of all wandering beings. 42 Without arrogance when things go well, not depressed when times are hard, unharmable by anything this bodhicitta gold. 76

11 43 This tremendous conflagration of bodhicitta that burns the seasoned firewood of the three kinds of afflictions does not act like ordinary fire. 44 If you ask what is the sweetest sound in the world, even if many refined people were to investigate it, I don t think you will hear anything but the word bodhicitta. 45 Those who have tasted the taste of bodhicitta are hardly going to like other tastes of sugar cane, milk, the milk squeezed from mango branches, or honey. 46 Those who wish for liberation should keep to this through-road of bodhicitta that leads to the city of non-abiding nirvâna, falling neither to the extreme of the world nor to the extreme of peace. 47 Though there are many things like ketaka that clear away impurities from water, it is hard to find anything other than bodhicitta to clear away the impurities of the afflictions. 77

12 48 Bodhicitta comes from knowing that [all] have served as one s mother, from recollecting and repaying their kindness, from love, from compassion, and from surpassing intention; it is the source of happiness and benefit for oneself and others. 49 A learned monk, a holder of settled accomplishments, even in possession of an analytic intellect yet without bodhicitta who would aspire to that? 50 Bodhicitta gets rid of nastiness. Bodhicitta banishes suffering. Bodhicitta frees one from fear. Bodhicitta stops bad conduct. 51 What is as dependable as bodhicitta? What is as courageous as bodhicitta? What is as confident as bodhicitta? What is as peaceful as bodhicitta? 78

13 52 If one has bodhicitta as one s motivation, whatever one does also becomes a great vastness of good. From the medicinal root that cures diseases, the medicinal shoots are born. 53 With bodhicitta one achieves high status; with bodhicitta one achieves the highest good; for this reason the story of bodhicitta graces the lips of the holy ones. 54 Even an ordinary person gets called bodhisattva when bodhicitta is produced, and becomes an object of homage and devotion for gods and humans. 55 It seems to be one of the dimensions of bodhicitta that the hardships of heat and cold, hunger and thirst, and so forth that come when one does something to help others do not get one down but rather give one s spirit a boost. 56 If one does not have bodhicitta, one will not obtain non-abiding nirvâna; if one does not obtain non-abiding nirvâna, one will be impeded by the two chains. 79

14 57 A cakravartin emperor does not grace a dirty place. Bodhicitta does not exist in a wicked mind. If you wish to produce the supreme bodhicitta, give importance to the purification of your own mindstream through the four opponent powers. 58 It is proper to set up the throne of a cakravartin emperor in a place of vast prosperity. The sprout of bodhicitta is produced as well in a mind of vast goodness. 59 Bodhicitta gets rid of malice. Through bodhicitta one obtains concentration. Bodhicitta produces wisdom. Things go well if you hold on to supreme bodhicitta. 60 Even in a dream, others are not there for one s own [selfish] aims when there is this amazing concern for others that arises with bodhicitta. 61 Bodhicitta serves as the foundation for every bodhisattva deed, just as the earth serves as the foundation for the vast foliage of a leafy tree. 80

15 62 With bodhicitta self and others are equal. With bodhicitta there is an exchange of self for others. With bodhicitta others are cherished more than oneself. With bodhicitta there is the plenty that fulfills both purposes. 63 If you do not have bodhicitta, then even though you have some other spiritual practice you will not become enlightened. If you do not have the life power, the other sense powers do not function. 64 With bodhicitta, one does not do things for gain, devotion, or praise; and even if one gets [those things], like gold one does not change. 65 If even the Buddha does not take the full measure of the goodness of bodhicitta, it goes without saying that ordinary shrâvakas, pratyekabuddhas, and the finest âryas do not either. 66 The sun high up in the sky is the eye for every wandering being down below. Bodhicitta on high shows lowly wandering beings what is to be done and what is to be avoided. 81

16 67 The nectar discharged from the lotus is the supreme joy of every bumble bee; the doctrine that is taught with bodhicitta is the supreme joy of every living being. 68 Though they try, skilled poets cannot find an example for bodhicitta. It seems that bodhicitta defies description even when a simile is employed. 69 A bodhisattva who is like the miracle of a tathâgata is said to be superior to a bodhisattva who is like a bullock cart, and so on. 70 A boat delivers one to the other bank. A needle stitches up one s clothes. A horse takes one where one wants to go. Bodhicitta brings one to buddhahood. 71 Although antidotes such as ugliness and so on do not utterly eradicate attachment and so on, supreme bodhicitta, the antidote for all of them, is victorious over all that is to be abandoned. 82

17 72 Bodhicitta pacifies one s own mindstream. Bodhicitta pacifies the mindstreams of others. With bodhicitta one respects everyone. With bodhicitta one sees everyone as equal. 73 The sun clears away darkness. The moon steals away one s cares. A wish-fulfilling gem gives what one desires. Bodhicitta causes all aims to be obtained. 74 The elixir called the philosopher s stone turns the element iron into gold. Bodhicitta turns this unclean body into the body of a buddha. 75 The practice of good persons who are honest and broad-minded, whose intellects have the sharpness of a tip of kusha grass, and who are worthy of worship, is bodhicitta alone. 76 Be it immediate or through a sequence of events Bodhicitta unites wandering beings equal to the limits of space with present and lasting happiness. 83

18 77 The speed of bodhicitta is the lightning flash. The depth of bodhicitta is the ocean depth. The limit of bodhicitta is the vault of space. The firmness of bodhicitta is the axial mountain. 78 The sun makes its way along the path of the sky. The elephant of the directions makes its way around the shores of the ocean. The fame of the Sage makes its way to every ear. This bodhicitta makes its way to the hearts of the good. 79 Some of the Mahâyâna is bodhicitta itself, some its cause and some its fruit. It is because of this, I think, that bodhicitta is said to be the Mahâyâna. 80 Words uttered with bodhicitta become the very essence of benefit to others, a beautiful call of the cuckoo that ennobles the [listener s] ear. 81 The fact that the more terrible the conditions become for the bodhisattva, the more they serve as an aid to their goodness is, I think, due to bodhicitta. 84

19 82 Bodhicitta is based on understanding that all have served as one s mother and from recollecting their kindness; bodhicitta is produced from repaying their kindness, and from love and compassion; and bodhicitta is produced from the surpassing intention; hence it is extremely important to work at these. 83 Even if a diamond is broken, it does not stop being called a diamond. Similarly, even flashes of bodhicitta do not stop being called bodhicitta. 84 Butchers are skilled in the secrets of life. Carpenters are skilled in the secrets of wood. Bodhisattvas who have the great surge of thought are skilled in the secrets of bodhicitta. 85 If you possess the wealth of bodhicitta it doesn t matter if you have a bad color or a good color, it doesn t matter if you lack fame and honor, it doesn t matter if you have no other virtue. 85

20 86 [The Prajnâpâramitâ sûtras] say if you account for all [aspects] of the three holy [knowledges] it will serve as a cause for the knowledge of all modes of meditation. Since the first [aspect] is bodhicitta, it would be wrong to ever forget it. 87 An intelligent person s disinterested activity for the sake of all living beings without discrimination in all places, times, and in all situations is based on Bodhicitta. 88 Amongst constellations, the moon. Amongst mountains, Mount Meru. Similarly whoever has bodhicitta is resplendent amongst living beings. 89 Remember bodhicitta when you feel down. Remember bodhicitta when you are scared. Remember bodhicitta when you suffer. Remember bodhicitta when you feel joy. 86

21 90 Remember bodhicitta when your courage begins to wane. Remember bodhicitta when you slack off from doing things for others. Remember bodhicitta when you become lazy. Remember bodhicitta when you feel run down. 91 Who could measure the heavens with a ruler? Who could measure out the ocean with a cup? Who could analyze the workings of karma with their mind? Who could give voice to the greatness of bodhicitta? 92 What a joy when the gentle rain comes on time. What a joy when the crops ripen in the fields. What a joy if bodhicitta were to be produced in the minds of living beings equal to space. 93 Like the moon amongst the constellations, on account of Mahâyâna bodhicitta the bodhisattvas surpass non-buddhists and the shrâvakas and pratyekabuddhas. 94 Within the lotus is the essential nectar of the flower. Within the bodhisattva is bodhicitta. That [former] is merely beneficial to some. The [latter] is supremely beneficial to all. 87

22 95 Based on precious bodhicitta, the supreme noble ones cause aspirations to be fulfilled, bring disciples to maturity, purify their paradise, and actualize [enlightenment]. 96 Supreme bodhicitta is produced from the four spiritual grounds [immeasurable love, compassion, joy, and equanimity]. That an effect is produced through the coming together of causes and conditions is logically correct. 97 Based on the shining orb of the sun those with eyes look out on forms. With bodhicitta the bodhisattvas look out on living beings equal to space. 98 If you start something, start it with bodhicitta. If you think of something, let the thought be of bodhicitta. If you analyze something, analyze in the light of bodhicitta. If you investigate something, investigate in the light of bodhicitta. 99 Whoever is adorned with bodhicitta could never have a vicious thought, and even without being urged to do so, will naturally work to stop the nastiness of others. 88

23 100 Given that for whoever possesses it there is never an opportunity for decline, inestimable bodhicitta is supreme. What intelligent person would not respect it? 101 Those who wish to follow the spiritual practice of the bodhisattvas, the Victor s children, at the very outset strive to produce Bodhicitta since it is the foundation of that practice. 102 Since Buddha is born from a bodhisattva and a bodhisattva is born from bodhicitta, intelligent persons understand the greatness of supreme bodhicitta. 103 Wherever goes a [cakravartin emperor s] precious wheel, there go the other precious things as well. Every goodness naturally follows in the train of supreme bodhicitta. 104 Bodhicitta is the supreme essence that is obtained [from churning] the milk ocean of the Guru Buddha s teachings. So until one is enlightened, one should make an effort to treat it as important. 89

24 105 It might be possible to lasso the wind. It might be possible for sandalwood to have warmth. It might be possible for light to turn to darkness. It is impossible for bodhicitta to ever betray you. 106 It is true that it is extremely hard to produce non-artificial bodhicitta. But even if one must work at it for a thousand eons, it is crucial that one have an irreversible confidence. 107 Since bodhicitta is born without discrimination in the priest, warrior, merchant, and common castes, all four should embrace it with enthusiastic faith and reverence. 108 One whose mindstream is ornamented by bodhicitta is free from obscuration, stops doing harm to self and others, and is empowered to bring together a great surge of good qualities. 109 The melodious call of the spring cuckoo is a crowning joy for those who have ears to hear. The bodhicitta of the Victor s children is a crowning beneficial aid for every living being. 90

25 110 Bodhicitta is the desire to obtain the state of enlightenment for the sake of sentient beings equal to space. How could anyone else compare with someone who is endowed with it? 111 Bodhicitta invites all this universe, with its gods, to be guests at the [feast of] temporary worldly joys and the ultimate complete enlightenment. 112 Even at the expense of wealth, body, and life one should protect precious bodhicitta. And why? With it one easily obtains even the knowledge of all. 113 One should properly ascertain the basis of Mahâyâna bodhicitta, its definitions and divisions, and the examples and so forth that give the measure of it. 114 The ambrosia of bodhicitta cures all sick beings wracked by the severe pains of the three sufferings in beginningless cyclic existence. 91

26 115 Application to the seven-limbed practice of offering and so forth produces and builds up bodhicitta, just as the application of water, fertilizer, and so forth produces and builds up a seedling. 116 Abandoning the intention to do harm to anyone; working directly or indirectly for the sake of others; immovable regardless of the conditions one faces; these, I think, are some of the dimensions of bodhicitta. 117 Giving, morality, patience, vigor, and concentration, as well as the wisdom that realizes the ultimate Bodhicitta makes them all perfect. 118 Even if all of the wholesome thoughts of earthlings were to be gathered together into one, it would not compare with a fraction of bodhicitta, just as [ordinary] trees [cannot compare with] the pârijâtaka tree. 119 If the mindstream is moistened with bodhicitta, one takes joy in abandoning wrongdoing, one takes joy in doing virtue, and one takes joy in removing fears. 92

27 120 When bodhicitta has been taken as a friend it is as reliable as the axial mountain, and no matter how great a terror there may be, like a lion it is ever free from fear. 121 If non-artificial precious bodhicitta is produced and does not degenerate but further increases, it is absolutely definite that the stage of the knowledge of all modes of meditation will be obtained. 122 Those who want the lotus of high status to bloom and to taste the honey of the highest good rely upon the hundred light [-rayed sun] of bodhicitta, the supreme origin of the buddhas and their children. 123 Just as the heavens are vast so is this bodhicitta vast. Just as the seas are deep, so it this bodhicitta deep. 124 Bodhicitta unsettles even the great vastness of the firm earth. It is difficult indeed to comprehend the power of it, similar as it is to a wish-fulfilling gem. 93

28 125 The philosophy connected with bodhicitta is supreme. The meditation connected with bodhicitta is supreme. The spiritual activity connected with bodhicitta is supreme. The result connected with bodhicitta is supreme. 126 Power culminates in bodhicitta. Helping others culminates in bodhicitta. Abandoning flaws culminates in bodhicitta. Fearlessness culminates in bodhicitta. 127 With lasting bodhicitta in the stream of mind, it s fine if one is weak in applying oneself to other virtues. Once one has found a wish-fulfilling gem, it s fine if one does not seek other gems. 128 In a crowd of scholars bodhicitta makes one attractive. In a crowd of fools bodhicitta makes one attractive. In a crowd of ordinary folk bodhicitta makes one attractive. Bodhicitta produces joy for all. 129 Bodhicitta beautifies the whole appearance of a face. Bodhicitta lends beauty to the wideness of the eyes. Bodhicitta gives beauty to the sound of a voice. Bodhicitta makes behavior beautiful. 94

29 130 Whatever it may be, a far-reaching good deed is hard to do without bodhicitta. Without the cow from which one milks one s wishes, it is hard to complete all one s aims. 131 The benefit of bodhicitta is supreme, lasting as it does for as long as cyclic existence remains, going forth without discrimination to every living being equal to the limits of space. 132 Supreme bodhicitta is master for it keeps one away from what should not be done; it produces in full the surpassing intention, and leads one to grasp the essential thing, altruism. 133 Having taken refuge, produced bodhicitta, and amassed the two accumulations of merit and wisdom, why shouldn t I obtain completely unsurpassable enlightenment? 134 Since bodhicitta is the supreme thing to be protected, one should protect it by remembering bodhicitta; one should protect it through introspection; one should protect it by conscientiousness. 95

30 135 When the hundred-petalled bodhicitta lotus blooms, even though one does not call out, because their minds are intent on getting pollen honey bee living beings naturally gather. 136 The supreme precious bodhicitta causes activities of body to accord with Dharma, causes activities of speech to accord with Dharma, causes activities of mind to accord with Dharma. 137 By the power of a bodhisattva s bodhicitta, even the enraged mind of a wild animal right in front of you calms down; mutual animosity is set aside and you become fast friends. 138 To like the bodhicitta of the supreme vehicle is to like being in possession of bodhicitta. To like fragrant smells is to delight in the supreme sandalwood tree. 139 At the beginning, in the middle, and at the end, the bodhicitta of the supreme vehicle is an indispensable factor for obtaining non-abiding nirvâna. 96

31 140 What is the use of working to grow a shoot if you are without a seed? What is the use of working to obtain complete buddhahood if you are without bodhicitta? 141 It is difficult for living beings who are not holy to find a joy like the great delight that holy beings take in supreme bodhicitta. 142 Having thought about purifying the residual impressions and awakening at once to every knowable, one sets out to achieve these. From this comes the expression bodhicitta. 143 Bodhicitta transforms afflictive emotions, suffering and fear, and sickness and death into a path to enlightenment. 144 Based on different amounts of mental fortitude there are three sorts of bodhicitta: like a king, like a ferryman, and like a shepherd. They are known as weak, middling, and superior, respectively. 97

32 145 Through bodhicitta all the practices of giving, morality, patience, vigor, concentration, and wisdom become causes for attaining enlightenment and they get the name perfection (pâramitâ) as well. 146 How could the surpassing intention of the ordinary person, the shrâvakas, and the two types of pratyekabuddhas ever attain to the level of Mahâyâna bodhicitta? 147 On account of bodhicitta, the ennobled bodhisattva views all enemies, friends, and strangers as equal [in a way that is] far superior to [the way that] others view them as equal. 148 With a ship one is delivered to the farther shore. With a mount one reaches the place one wants to go. With bodhicitta one is similarly conveyed to the level of full buddhahood. 149 In his Alamkâra, Ajita explained the bodhicitta of the bodhisattvas, starting with the one that is like the earth up to the one that is like a cloud. 98

33 150 There are two Mahâyâna bodhicittas: the conventional and the ultimate. The conventional is the wishing and engaging bodhicittas. The ultimate is the nonconceptual free from elaboration. 151 If bodhicitta of the supreme vehicle is produced, it makes no difference whether one is high or low, rich or poor, smart or stupid, brahmin or outcaste; one becomes an object of worship of the world and gods. 152 Based on philosophy, meditation, and behavior that are informed by bodhicitta, just like an effect that comes from all the causes being complete, unsurpassable enlightenment is reached. 153 Amongst happinesses, the cessation of samsâra is [true] happiness. Amongst suffering, the Avîci hell is suffering. Amongst what is tenable, the true nature of dharmas is tenable. Amongst wholesome thoughts, bodhicitta is supreme. 154 If one lacks Mahâyâna bodhicitta, even though it is true that one s practice of calm abiding and special insight in unity will take one to the shrâvaka or pratyekabuddha level, it is impossible for one to obtain complete buddhahood. 99

34 155 Bodhicitta is what one should study. Bodhicitta is what one should think about. Bodhicitta is what one should meditate on. One should cherish it completely. 156 Even if physical virtues degenerate, even if virtues of speech degenerate, even if other mental virtues degenerate, Bodhicitta should never degenerate. 157 With bodhicitta one easily gets to the supreme stage of knowledge of all modes of meditation. In a fast jet, even though one covers a great distance, how could one arrive? 158 Bodhicitta causes the water lily of benefit and happiness equal to space to unfold; it completely protects from dangers and so on and places one at the level of full enlightenment. 159 If you lack bodhicitta you will not get enlightened even if you restrain from wickedness, even if you gather together wholesome dharmas, even if you meditate on the channels, winds, and drops. 100

35 160 With bodhicitta one enjoys happiness. With bodhicitta one enjoys even sorrow. With bodhicitta one enjoys what is there. With bodhicitta one enjoys even what is not there. 161 Since Mahâyâna bodhicitta surpasses every virtuous state of mind of the non-buddhists, the shrâvakas, and the pratyekabuddhas, it is therefore praised by the guru buddhas. 162 How could someone in whom the bodhicitta of the supreme vehicle exists ever turn towards the poison of self-cherishing, even for a moment? How could they give up the nectar of cherishing others? 163 The conflagration at the end of the eon burns up the mountains, continents, and oceans. It is certain that bodhicitta burns up every great wickedness in a single moment. 164 In every action of body, speech, and mind, directly or indirectly bodhicitta takes the aims of others as foremost, ignoring selfish, insignificant aims. 101

36 102 Jewel Lamp: A Praise of Bodhicitta 165 Those who enjoy the way of the holy ones should most assuredly get hold of this bodhicitta, just as those who want to reach the land of jewels rely on a ship. 166 Those who abandon the production of Mahâyâna bodhicitta go to the [extreme of] peace, as they have abandoned the happinesses of seeing the highest reality [endowed with] the intention to find the altruistic thought and the method for that [altruistic aim]. 167 What discriminating person would not delight in bodhicitta, which eliminates the increase in afflictive emotions, which stops any other faults from arising, and which is the culmination of all that is proper? 168 The bodhicitta of bodhisattvas is like a spiritual friend that naturally exhorts one to be ethical, to study, to analyze, and to meditate, and to work for the welfare of wandering beings who reach as far as space. 169 Bodhicitta beholds the totality of living beings like a mother does her only son, without hoping for reward or for future result, getting involved because of the nectar that is of one taste with being of help to others.

37 170 Bodhicitta functions like a spiritual friend: it demonstrates correctly and without mistake the essentials of what is to be done and what is to be avoided. 171 Bodhicitta fully protects one from viciousness, what does not work, the view of the perishable aggregates, bad rebirths, and the deficient vehicle as well. 172 The teacher [Shâkyamuni Buddha] first produced bodhicitta then accumulated the collections and became the lord of wandering beings; hence we too should first of all cleave to this holy thing. 173 It is because of bodhicitta that one gives up the pleasure of meditative concentration, and in order to relieve others from their suffering goes down to the deepest hell as if into a pleasure park. 174 Even though some people know how to give a perfect explanation of the meaning of bodhicitta, since the collection of causes that gives rise to it is incomplete, Bodhicitta is absent from their mindstreams. 103

38 175 Meditate upon bodhicitta when afflicted by disease. Meditate upon bodhicitta when sad. Meditate upon bodhicitta when suffering occurs. Meditate upon bodhicitta when you get scared. 176 One who does not delight in others good fortune does not have bodhicitta within, just as one who is angry with another person does not have love within. 177 One will understand the practice of bodhicitta from reading the Mahâyâna sûtras, the Shiksasamuccaya, the Bodhicaryâvatâra, the Mahâyânasûtrâlalamkâra, the Bodhicittavivarana, the Abhisamayâlamkâra, the Bodhisattvabhûmi, and so on. 178 If one does not obtain an extremely stable certainty concerning the presentation of bodhicitta, even though one may try hard to practice and so on, there will be no ground for the completion of one s desired aims. 179 If one does not have bodhicitta, one will not become enlightened, even if one has other spiritual practices. If one is parted from the life power, the other sense powers do not function. 104

39 180 The supreme unsurpassable enlightenment is obtained contingent on this bodhicitta; thus the world and the state of peace are both devoid of an example for the goodness of it. 181 The medical treatises teach the ways to cure living beings of diseases. The Mahâyâna treatises teach the bodhicitta that cures the afflictions. 182 It is clear that holy texts call supreme bodhicitta the thought with two aims because it arises in dependence upon living beings and the Buddha. 183 Bodhicitta and so on are supreme amongst all worship; they are the unsurpassable worship. So it is proper to devote oneself to this source of good qualities. 184 If you want to produce in your mindstream this bodhicitta that is so hard to find, you should first make a great effort at meditating on its causes: love, compassion, and so on. 105

40 185 What is the virtue in having bodhicitta? And what is the fault, anyway, in being without it? Having investigated this with a penetrating intellect, let the logic of it sink in. 186 The precious supreme thought alone has the power to be a ground for the continual production of benefit and happiness for wandering beings, pervading space, who have been one s mother, and for relieving all the suffering of each of them. 187 Just as a wish-fulfilling gem is the be all and end all for the wealthy, this bodhicitta is the be all and end all for every bodhisattva. 188 I think that the holy beings believe that repaying the harm that others do with a heartfelt benefit is one of the modes of meditation of bodhicitta. 189 Thinking I am a bodhisattva, do not despise even a bug. It is taught that the supreme ultimate bodhicitta pervades every wandering being. 106

41 190 Just as butter is the heart of milk, so bodhicitta is the heart of the Mahâyâna. Just as honey is the heart of a flower, so bodhicitta is the heart of the Mahâyâna. 191 One who wishes to be certain about bodhicitta should always ascertain its foundations, intent, and so on, as is explained in the Mahâyânasûtrâlamkâra. 192 If bodhicitta degenerates it is something that should be taken up again, just as it is correct to repair a golden vessel if it breaks. 193 Even if one s body is complete with every good quality, still one would be unlucky if bereft of sight. Even if one has every other good quality, one would still be unlucky if bereft of bodhicitta. 194 Whatever you meet with, never ever give up bodhicitta. If one mentally gives up supreme bodhicitta, there is no force for attaining buddhahood. 107

42 195 If you want to produce bodhicitta, you need faith. If you want to produce bodhicitta, you need to want it. If you want to produce bodhicitta, you need compassion. If you want to produce bodhicitta, meditate on these. 196 Relying on Mahâyâna bodhicitta, make virtues of the body pure, make virtues of speech pure, make virtues of mind pure. 197 Relying on the supreme vehicle bodhicitta, accomplish virtues of the body, accomplish virtues of speech, accomplish virtues of mind. 198 Even if one generates the supreme bodhicitta, if one does not ingrain it in one s personality, what is the use? Even if one plants and tends a seed, if a seedling does not grow, what is the use? 199 Even a buddha cannot act in such as way as to cause pleasure for every sentient being. But if non-artificial bodhicitta comes about, there is indeed pleasure for most all of them. 108

43 200 Every Mahâyâna level and path is included within bodhicitta, just as every composite thing is included in the five skandhas. 201 Remember bodhicitta if you are going somewhere. Remember bodhicitta if you are sitting down. Remember bodhicitta if you are lying down. Remember bodhicitta if you are standing up. 202 By relying on remembrance and introspection, give up doing things that are in opposition to bodhicitta. If you do such a thing, immediately repair it through making a confession and so on. 203 Just as someone who is famished takes joy in food, just as someone who is parched takes joy in drink, just as someone who is freezing takes joy in fire, so do the holy ones take joy in bodhicitta. 204 As long as thoughts and actions exclusively for selfish goals impinge, it will be hard for one to produce non-artificial bodhicitta in the mindstream. 109

44 205 In the morning when you get up, generate a heartfelt intention to be in accord with bodhicitta. In the evening when going to bed, investigate whether what you did was in accord with or in opposition to bodhicitta. 206 If you do not yank out by the root this noxious stem of self-interest, how will the lordly wish-fulfilling tree of bodhicitta that delights in altruism ever flourish? 207 It is because bodhicitta accomplishes both temporary happiness and, finally, complete Buddhahood that one should strive to give voice to bodhicitta s greatness in its totality. 208 The altruism of ordinary folk, of shrâvakas, and of pratyekabuddhas cannot compete with the altruism of a bodhisattva whose mindstream has been moistened by bodhicitta. 209 Even if a non-buddhist sets out the riches of the trichiliocosm, the merit created cannot compare with that created by offering a single meal with bodhicitta. 110

45 210 Having obtained this precious life of freedom, so hard to obtain, having met with the Buddha s teaching, which is so hard to meet, yet not to hold bodhicitta in the palm of one s hand, what greater misfortune than that could there be? 211 From beginningless time until now I have been tormented by great sufferings for no purpose. If I do not enthusiastically accept bodhicitta, again without end will be my experience of pain. 212 The daybreak bringer dispels the dark. Moonlight dispels the pangs of pain. Great wealth dispels poverty. Bodhicitta dispels afflictions. 213 The infinite accumulation of merit even from beholding with eyes of faith another bodhisattva is because of the power of bodhicitta. 214 The objective support of bodhicitta is mother beings equal to space. The objective support of bodhicitta is completely perfect enlightenment. 111

46 215 When the buddhas and bodhisattvas thought What is the means that lets one obtain easily the supreme stage where the two extremes [of samsâra and nirvâna] have been abandoned? they saw that it was this precious bodhicitta. 216 With bodhicitta one s own purpose is accomplished. With bodhicitta others purposes are accomplished. With bodhicitta one gets rid of what causes fear. With bodhicitta an antidote clicks in. 217 Unless and until bodhicitta becomes as rock solid as Mount Meru, who will taste the nectar of entrance into the vast and profound stages [of the path]? 218 Bodhicitta protects one from violence, bad rebirths, the view of the perishable [aggregates], the deficient vehicle, and from deficient means. It is clear, therefore, that it is the best refuge. 219 Bodhicitta, resplendent in good qualities, is the finest of all things to be known. Anyone who does not study it must have a mind like a stone. 112

47 220 Cooling, producing joy in all, residing on high yet descending low, such is bodhicitta in a Victor s child, a moon in the path of celestial beings. 221 Selfish benefit is the ground in which suffering originates; helping others is the ground in which happiness originates; this is why the supreme noble ones are so enthused about opening the treasure mine of happiness and benefit for wandering living beings. 222 The statement that a tathâgata s child should not be afraid of wild beasts is [said] on account of bodhicitta and not on account of a plan or preparation to harm others. 223 In the face of harm done to the Buddha s precious body, Dharma, or children, or to one s guru, friends, or family, cleave to moderating bodhicitta and buckle on the armor of patience. 113

48 224 Although it is true that the spiritual activities of a bodhisattva who has already generated the thought of supreme enlightenment are difficult, still it is proper to take them up, because, like growing saffron, when one achieves one s aim there is such abundance. 225 Rid of fear, having taken up bodhicitta, without concern for possessions, body, or life, the lion s roar of the three baskets of the Buddhist doctrine is proclaimed for all to hear. 226 Having generated the thought of unsurpassed enlightenment you should protect all of the trainings; otherwise, your state will be akin to having a draught coming in through a hole. 227 Whatever work one engages in, one should do it after connecting it with bodhicitta. Going from happiness to the culmination of happiness, one reaches great bliss that never degenerates. 114

49 228 When the branches of the tree of bodhicitta, whose roots are firmly planted in the ground where thoughts of self-interest have been banished, become heavy with the fruit of helping others, it is definite that the hopes of wandering living beings will be fulfilled. 229 This should be one s practice: the three surpassing trainings in morality, concentration, and wisdom, with bodhicitta as the foundation. 230 Is it not the case that the holy beings accept as an aspect of bodhicitta the thoughts: When will I be able to remove the suffering of others? and When will I be able to fully develop the talents of others? 231 When happy remember bodhicitta. When sad remember bodhicitta. When old remember bodhicitta. When dying remember bodhicitta. 115

50 232 A faith that wants to attain it, and compassion that extends to all living beings: the supreme bodhicitta is not hard to generate when one s Mahâyâna nature is awakened. 233 Misers are pleased by gold and silver. Lechers are pleased by young girls. Bumble bees are pleased by honey. The holy are pleased by bodhicitta. 234 Those who, on account of Bodhicitta, have set out to shoulder the great load of working for wandering living beings equal to space, never for a single moment slacken in applying themselves to advancing the aims of others. 235 To be parted from a beautiful or ugly color is all right. To be parted from bodhicitta is not all right. To be parted even from relatives, friends, body, and life is all right. But to be parted from Bodhicitta is not all right. 116

51 236 Having taken up supreme bodhicitta, with remembrance, introspection, and conscientiousness, follow the training, practice the training, and keep to the training. 237 The five non-buddhist schools of philosophy with their eternalistic or nihilistic views definitely do not have bodhicitta. If they do have it, you should ask them about it. 238 To know the essentials of bodhicitta, rely on a Mahâyâna spiritual friend, read the Mahâyâna sûtras, and befriend the bodhisattvas. 239 An enemy s nastiness, though small, is noticed; a friend s kindness, though small, is noticed; but the holy turn them both to benefit without any difference through bodhicitta. 240 The daybreak bringer is in the region on high, but still the hundred-petalled lotus down below bursts into bloom. Though supreme bodhicitta is in the region on high, down below a wholesome attitude blossoms in the mind. 117

52 241 Just from hindering a bodhisattva s virtue for a single moment, there comes about the endless suffering of bad rebirths. Know that is because [of the greatness] of bodhicitta. 242 To give up supreme bodhicitta in one s heart is the heaviest amongst the downfalls. If the life power peters out, all the other sense powers stop functioning. 243 Strive to fully take up this bodhicitta, the source of every happiness, for wandering living beings as long as existence endures. 244 If one wonders What is that thing in the world, without which there is no way? in which holy being does one find anything other than supreme bodhicitta alone? 245 Due to bodhicitta, the children of the buddhas look out without partiality at wandering living beings like a mother [looks at] her only son, with a gaze of love that comes from the very depth of her being. 118

53 246 A thousand deeds apparently beneficial to others do not compare with the great surging deed that is done for others benefit when one is in the grip of bodhicitta. 247 One who is of infinite benefit to wandering living beings, who brings relief from suffering and its causes though unsurpassed bodhicitta, is a seedling buddha. 248 While it is true that should one incur a bodhicitta downfall it is correct to take up [bodhicitta] again, since attaining the stages then takes longer, be careful nonetheless not to be stained by a downfall. 249 Taking bodhicitta as the underpinning, through the practice of the unification of the vast and the profound, the knowledge of all modes of meditation is obtained. This is because it is certain that cause and effect do not lie. 250 With the mercury that looks like gold one transforms the element iron into gold. With bodhicitta one transforms even afflictions into a branch of enlightenment. 119

54 251 A bodhisattva blessed by bodhicitta is like the lord of mountain ranges, impervious to even the most terrible situation that may arise. 252 Given that bodhicitta bestows the supreme and unchanging happiness of [the path of] no more learning, who is going to hold any divine or human happiness that comes along to be amazing? 253 Knowledge that reaches to the limits of the knowable, love that extends to every living being, and power that is like lightning: these have their origin in bodhicitta. 254 From bodhicitta, the source of wealth, comes the perfection of the various good qualities that spring to life. The moon that is the foremost sage governs the blooming of the water lily of universal benefit and happiness. 255 Bodhicitta, the supreme vehicle that conveys one to the level of thoroughly non-abiding nirvâna, is like a [magical] stallion [that knows the path without being led] and has arrived where it wants to go. 120

55 256 When the splendor of bodhicitta has descended, with remembrance and introspection as your aids investigate every action of body, speech, and mind to see whether they are spiritual or not. 257 With bodhicitta one sees self-interest as being like a virulent poison. With bodhicitta one sees altruism as being like ambrosia. 258 If there is no bodhicitta, there is no bodhisattva. If there is attachment to this life, there is no human being, [only woe]. If there is no reversal of the attitude [of attachment], there is no renunciation. If there is an extreme, there is no [correct] view. 259 If one throws precious Bodhicitta away, even if one seems to do something for the sake of others if will only be apparently so. A tree that does not bear fruit may look good, but it cannot assuage hunger. 121

56 260 Like a concatenation of everything in this world that is naturally precious, hard to find, unrivalled in its benefits is this Bodhicitta that is highly praised by the buddhas. 261 If one wishes to engage in the spiritual deeds of Samantabhadra, one should look after the root of Bodhicitta. If one wishes a fine tree to have a wide spread of branches, one conveys water to the root of the trunk. 262 With Bodhicitta one sees self-interest as being like a poison and stops it. With Bodhicitta one sees altruism as like ambrosia and engages in it. 263 Even if one cannot, by what one does, help a person who is threatening or giving harm to one s life, one should still not give up the thought to benefit [that person]; otherwise one will go against bodhicitta. 264 Thinking that bodhicitta informed by compassion is the thought that produces benefit and happiness for mother beings equal to space, the supreme persons scatter flowers of praise as offerings [to it]. 122

57 265 When Mahâyâna bodhicitta has arisen, the muddy effluent of cherishing self-interest subsides; the essential thing the needs of others is enthusiastically embraced, and one becomes an anonymous friend. 266 From the firm root of bodhicitta spread forth the branches of well-produced spiritual activity. The fruit, the activity of enlightenment, is amazing in fulfilling the hopes of sentient beings. 267 Bodhicitta is the best means for getting nondual wisdom, the best bringer of pleasure to all living beings, the supreme amongst virtuous minds; it is the ornament of the universe. 268 There is no other dharma to be studied like bodhicitta. There is no other dharma to be reflected upon and meditated on like bodhicitta. 269 The sky of reality is obscured by clouds of adventitious stains. Gusts of bodhicitta wind clear them away, like a lamp [clears away] the darkness. 123

58 270 Certain about the faults of existence and understanding correctly the good qualities of enlightenment: in one who is in the Mahâyâna lineage, the seedling of bodhicitta flourishes. 271 From now until the heart of enlightenment the supreme loving friend is bodhicitta. How could it be that holy beings would not be devoted to it? 272 People look after their eyes even when there is considerable danger. Similarly, no matter how dangerous it gets the holy ones look after bodhicitta. 273 A scholar when it comes to explaining the holy doctrine, refuting what is not true with correct lines of reasoning, producing a taste of pleasure with one s writing, yet without bodhicitta who would aspire to that? 274 Given that a person who has this bodhicitta, which is praised by buddhas and bodhisattvas, is respected even by enemies, what need is there to mention that others do as well? 124

59 275 Bodhicitta is born without difficulty in one whose root of faith is firm, who is in the Mahâyâna lineage, and who from the heart wants to take it up. 276 The buddhas and the bodhisattvas continually check, like heating, cutting, and rubbing gold, the foremost wealth that is this bodhicitta, the foundation of the wealth of the two purposes. 277 The thought to harm others is the enemy of bodhicitta. The thought from the bottom of one s heart to harm no one is the friend of bodhicitta. 278 If you want supreme bodhicitta to arise mediate on the thought to be of benefit to all. If you want supreme bodhicitta to arise bring the knowledge of all modes of meditation continually to mind. 279 Those who wish to benefit enemy, friend, and stranger equally should grasp firmly the vast bodhicitta tree and not let it go, even at the cost of their life. 125