This document is a commentary bij Geshe Lhakdor on Shantideva's Shikshasamuccaya-karika; it has been downloaded from internet, but unfortunateliy the source is unknown. INFO: http://www.rigpawiki.org/index.php?title=shikshasamucchaya YOUTUBE (Geshe Lhakdor): https://www.youtube.com/watch?v=mhqtvrdddpq In the Indian language: Shikshasamuccaya Karika. In the Tibetan language: bslab-pa Kun-las Tus-pa'I Tseg-li'ur-byas-pa In the English language: Compendium of Precepts in Verses Homage to all Buddhas and Bodhisattavas. A great being would think: As oneself and also others Dislike fear and suffering What is so special there in you that You protect (yourself) and not others. THE PRACTICE OF GIVING One must therefore cultivate a mind desiring to eliminate their sufferings and achieve happiness just as you would do in your own case because they are similar to you in wanting happiness and in not wanting suffering and also because of the fact that we are all interdependent. Those desiring to end suffering And desiring to go to the ultimate happiness Should stabilise the root of faith And then stabilise the mind of enlightenment. Having cultivated personal analysis and by becoming habituated in this way an individual should cultivate faith in the Mahayana as it is the source of such practices. Having cultivated faith in the Mahayana, Bodhicitta should be cultivated as it is the gateway to the Mahayana and the means of accumulating all merits. Details of the bodhisattava vows Come from the Mahayana. Here the essential points should be known Which will prevent downfalls. In the Mahayana texts we find a detailed explanation of the different types of Bodhicitta. These texts explain how an ordinary person, regardless of whether they are a male or a female, can cultivate the Bodhisattva vows. These texts also explain the procedure for receiving the vows, how to restore broken vows, and so forth. Even though the practice of bodhisattvas have been 1
taught extensively it will be difficult for an ordinary, weak mind person such as myself to understand and cultivate the Bodhisattva vows. So how is it possible for such a person to achieve enlightenment? One might thus get discouraged. So here it is important to know the essential points which will protect you from transgressing the vows. The essential points are: To give my body, my resources And the good deeds that I have cultivated in the three times To all sentient beings, And to protect and enhance them. This is the summary of the bodhisattva vows because the practices of a Bodhisattva are included within the practice of the six perfections and that is fulfilled here through the twelve practices of Giving (A), Protecing (B), Purification (C) and Development (D). How? A. Giving The three practices of giving of: i) Giving of body ii) Resources, and iii) good deeds fulfill the practice of giving. B. Protecting The two practices of: i) guarding the three doors from fresh moral corruption, and ii) the physical purification of evil deeds fulfill the practice of morality. C. Purification In the case of the purification of the body, the purification in terms of the elimination of delusions can be understood in three ways: i) the nature of the antidote, ii) the contributing factors for the cultivation of the antidote, and iii) the elimination of the obstructing factors of the antidote. The first fulfills the practice of concentration and wisdom, the second fulfills the practice of effort and the third fulfills the practice of patience. The two practices of purification and the three practices of development make the Six Perfections distinctive. For example purification of resources makes giving distinctive and purification of the root of positive deeds, which is the antidote to the contaminations of the selfcherishing attitude and the grasping of the signs, make all the Six Perfections distinctive. With regard to the practice of increase, the two practices of increase of physical activities and strength increases the basis of the Six Perfections and the increase of resources increases giving. 2
D. Development Development of root of positive deeds is of two types: i) developing the preparation, and ii) the actual development of virtuous deeds. A Bodhisattva should ensure that there is a continuous wish or at least its potential undiminished to uninterruptedly Give, Guard, Purify and Develop one s body, resources and positive deeds for the sake of all sentient beings. THE PRACTICE OF MORALITY The body and so forth that has been given thus should also be protected. Why? The body and so forth should be guarded So that it can be used by sentient beings. From where will the resources come if they are not guarded? What is giving if it is unusable? Therefore for the sake of being used by sentient beings Guard one's bodyand so forth By not giving up spiritual friends And by always studying the sutras. It is by not giving up spiritual friends and by studying the sutras that we can uphold the sublime Dharma, and it is through upholding the sublime Dharma that we can fulfill the practices of guarding and so forth. Guarding Propounders of Dharma and so forth What is the meaning of guarding the body? It is giving up that which is harmful. Just as those who abide in upholding the Dharma would not harm others, similarly we should guard the body. This means that we should practice guarding the body by restraining the (three) doors through which fresh moral corruption occurs. Guarding one s body is to restrain those actions that would harm one s body in the future and to rely on those factors that are beneficial in this life. This means to uphold the Dharma even at the cost of one s body and life as is explained in the Arya Gaganganj Sutra and to give up befriending those who would become a hindrance to upholding the Dharma as is explained in the Sadham Pundarika Sutra. Giving up fruitless activities can be achieved through mindfulness: How to give up things that are harmful in this life. Through what means do we achieve all this? By giving up fruitless activities. 3
One can avoid all the harms mentioned above by giving up those activities that are not beneficial to others. The processes of giving up those activities that are not beneficial to others are as mentioned in the Chandra Pradipa Sutra, Dasa Dharma Sutra and so forth. That also is achieved through mindfulness. Mindfulness comes through absolute veneration. Veneration is the quality of peace alone. Knowing thus cultivate it with perseverance. How could one achieve success in giving up those activities that are not beneficial to others? That is achieved by maintaining mindfulness and conscientiousness towards one s precepts. Mindfulness is achieved through wholehearted veneration towards the precepts. What are the qualities of that peace? It has the capacity to cultivate correct understanding of the right view. In meditative equipoise one will know the perfect, (view) as it is, The Buddha said. By stopping the external distractions The mind will not be distracted from peace. In the absence of conscientiousness others will overpower you. Forgetfulness leads you to something other than your object of focus and thus your mind will get distracted. But when you possess mindfulness and conscientiousness and stop distraction towards external objects you will gain control. Let the mind remain focused on one object and it will abide there as long as you wish. From that will arise many benefits. Guarding from what is harmful to others. By always being gentle and not wild And by speaking appropriately and sweetly The fortunate beings will develop faith And one will also be born in a life that is respected. Even if you are a beginner you should have patience towards sentient beings because this will produce aspiration in them. How? When you restrain your physical and verbal wrong-doings others will have faith in you and your word will then be trusted. What fault is there if one does not undertake such a practice? If that (life) is not respectable Then the world is belittling the Buddha sprout. Like a fire covered by ash Sentient beings will be burnt in hell and so forth. Due to your physical and verbal wrong-doings sentient beings will despise the Bodhisattvas and this will take them to negative states of existence. Since you contributed to this you will also experience negative results. 4
Therefore the Conqueror in the Ratnamegha (sutra), As a summary of the vows Says that one should with alertness thoroughly give up That which would cause sentient beings to lose faith. Such negative actions harm oneself and others. Therefore they must be given up. The most crucial practice of the Bodhisattava vow is giving up those actions that would make sentient beings lose their faith (this is explained in the Ratanamegha Sutra). Relying on conditions that are conducive to this life. Is guarding oneself limited only to the above practices? If not, what are the other ways? Possession of medicines, clothes and so forth. If used with self-craving Will become an afflictive downfall. One should guard one s body by using various necessary medicines, clothes, houses, mantras and so forth (as is mentioned in the Arya Ratnamegha Sutra). These should be used with the wish to help others. Everything that one enjoys should be transformed and blessed for the sake of all sentient beings. If a Bodhisattva who has given up everything for all other sentient beings, out of forgetfulness uses others' resources with craving for personal nourishment, it will become a deluded downfall. Guarding resources Start with positive activities Be moderate in everything When based on such practices It will not be difficult for that person to guard the resources. In the very beginning when you accumulate and guard the resources it is important to ensure that it is not contaminated by evil and harmful ways and that it becomes a contributing factor for wholesome actions. When you and others use the accumulated resource it should be done with contentment and moderation Guarding positive deeds. By giving up craving for fruits for oneself Good deeds will always be guarded. In the very beginning when you accumulate resources if you do so just for yourself or to achieve just a higher rebirth like that of a human being or god then the efficacy of the positive deed will be weak. Therefore it should be aimed for the benefit of others and to achieve the ultimate state of Buddhahood. It is in this way that right from the start when you accumulate good deeds they should be empowered. 5
Also do not have regret and Even if you did something (positive) do not declare it. Also those who want to guard their merits should not have regret towards their good deeds. They should also not display these good deeds to others (when there is no specific reason to do so) as their merit will thereby be weakened. Just as regret can put an end to evil deeds, similarly it can put an end to merits. We must rejoice at our good deeds, but we should not declare them. Thus our good deeds will be empowered. Besides, those who want to guard their merit should always: Fear material gifts and respect. Always give up conceit. Have faith in the Bodhisattavas. Give up doubt towards the Dharma. Having strengthened the good deeds that you have accumulated if you hanker after wealth and fame and become conceited the fruit of your good deeds will be postponed. Therefore by the four practices of having no attachments towards wealth and respect, by always giving up conceit, by respecting Bodhisattvas and by not giving up the sublime dharma one will be guarded from the postponement of the fruits. With regard to ending your past corrupt moral practices in first you should purify your body. If you ask for what sake purity has to be maintained: When the body is thoroughly purified It becomes a beneficial wealth. Just like a well-cooked cleaned rice, Benefits embodied beings. Therefore you should purify your body. Further it says: Just as if the crop is covered by grass It will be weakened by disease and will not prosper, Similarly the sprout of the Buddha also will not prosper If covered by afflictive emotions. What is the state of purification of the body? It is thorough purification of evil deeds and afflictive emotions. The Completely Awakened and Purified One said, In the absence of effort one will go to bad states of existence. One must therefore make effort in purifying the evil deeds and the afflictive emotions failing which one will go to bad state of existence. To purify the evil deeds one should practice the Four Opponent Powers. 6
THE PRACTICES OF PATIENCE, EFFORT AND CONCENTRATION Have patience and seek hearing. Then stay in the forest. Make effort in meditative equipoise And meditate on ugliness and so forth. One who experiences many continuous sufferings and who wants to guard themselves from moral corruption and attempt to eliminate hindering karmic obstructions, should attempt to purify the afflictive emotions. For that, first one should have patience, because through intolerance one will not be able to invigorate dampened spirits and thus one s efforts towards hearing and so forth will wane. Without hearing one will not know the methods of concentration and the ways to purify the afflictive emotions. Therefore without low spirits one should seek hearing. Even after knowing, it will be difficult to engage in meditative equipoise through mixed behavior. Therefore, stay in the forest. Even in the forest, without effort towards removing distractions, the mind will not stay in meditative equipoise, therefore make effort in meditative equipoise. The result of meditative equipoise will be only purification of afflictive emotions and nothing else, therefore meditate on ugliness etc. THE PRACTICE OF WISDOM Cultivation of wisdom is done by meditating on selflessness of the person through the practice of the four mindfulness as (explained in Dharma Samgraha Sutra, Arya Ratnakuta Sutra and so forth) and by meditating on the selflessness of phenomena through the six constituents (as explained in the Pitaputra Samagam Sutra). Making the practice of the Six Perfections as distinctive practices. a) Purification of resources It should be known that purity of resources is achieved By training in right livelihood. This should be known as mentioned in the Question of the Householder Rudra: "Householder, a lay Bodhisattva should seek resources in harmony with religious practice and not through irreligious means. It should be sought through appropriate means and not through inappropriate means, through right livelihood and not through wrong livelihood." b) Purification of the positive deeds. By cultivating emptiness with the essence of compassion Merits will be purified. In order to enable any positive practice to become a transcendental practice it should be influenced by non-grasping wisdom and compassion 7
Process of increasing the three: body, resources and positive deeds. If you ask for what purpose we should increase these. There are many to be taken care of If this is too little what good will this do? Nothing will be produced if there is complete satisfaction. Therefore these should be increased. Increasing the body. What is developing the body? It is empowering it and freeing it from laziness. Developing the body refers to strengthening it and increasing effort in its activities Developing resources. By giving (with a view of) emptiness with the essence of compassion Resources will develop. Developing positive deeds. Development of merit is the root of the practice of increase, therefore one should make preparations. By abiding in what basis one should develop positive deeds. Also in stabilising effort and mental attitude First with emphasis Place the compassion And then emphasise developing virtuous actions. Increasing merit through practice in accordance with Arya Bhadra Charita's Prayers and so forth. As is found in the Arya Bhadra Charitra prayer Venerate with prostration and so forth. Always meditate on faith and so forth. Remember loving kindness, Buddhaand so forth. Collecting other causes of increasing merit: In short, the perpetual practice of non-material giving of Dharma, And (the practice of) Bodhicitta, For the sake of sentient beings, Are the causes of the development of merit. The trainings thus mentioned will lead to the achievement of thorough abandonments and the methods by which one will be able to lead such a life are the practice of modesty, alertness and mindfulness. 8
One will achieve thorough abandonments By not being separated from modesty, By being alert and mindful, And through proper contemplation. The practice of guarding here (in the case of the four thorough abandonments), refers to making effort in developing the aspiration not to cultivate non-virtuous actions - which have not been cultivated; to strive towards that, to make effort, to remain attentive and to thoroughly place one's mind on that. Purification means to cultivate the aspiration to eliminate non-virtuous and evil deeds, which have been cultivated. Increase means to cultivate an intention to produce virtuous actions, which have not yet been developed, and to further develop and stabilize those virtuous actions which have already been produced. In these practices one should always maintain modesty because it is the root of all virtuous actions. One who is modest will make effort in the practice of mindfulness and conscientiousness. Equipped with these qualities one will properly make effort in one s practice. This completes the Compendium of Precepts in Verses composed by Abbot Shantideva. It was translated and proof-read by the Indian abbot Jinamitra and Danashila and the proof-reader and translator Bande Yeshe De. Later it was again thoroughly proof-read by the Kashmiri Pandit Laka Kvashu and the translator Bhikshu Loden Sherab in the Sre de'i Monastery. Sarva Mangalam. This English translation of the root text and the short commentary has been prepared in consultation with Shantideva s auto-commentary and Jamyang Choeje s draft note that he took when Je Tsong Khapa taught Shikshasamucchaya at Radring. As I prepared this in great haste I am sure there will be lapses. Any suggestion for further correction will help maintaining the purity of the Dharma and benefit sentient beings. I would like to thank Trisha Donnely for her initial English correction and Katrina for a more careful correction in various places of this translation. May this presentation become a cause to achieve long-lasting peace in the mind of all helpless, suffering sentient beings. Lhakdor 9