Bodhicaryāvatāra (菩提行經)

The wisdom of the Thus-Come One is for all beings in the world, To help them seek escape from suffering, and thus wisdom arises. True reality and the world—these two aspects I now explain; Knowing the Thus-Come One’s true nature, one teaches Dharma with wisdom.

Ordinary beings of the world see two kinds of phenomena: Harm and greater harm, and other worldly interactions. Having seen these two, seeing them is considered wisdom; Wisdom sees the nature of the world—this is a metaphor for true reality.

It is said here that there is no coming or going—the wise see nothing that is not seen; Forms and such are very clear, yet these are worldly interactions. What is impure is taken as pure; the wise see it as a benefit, For the sake of understanding the world, the nature of the world is explained.

To see true reality, one sees that it abides in a single instant; The actions of the world are in accord, and these actions have no fault. Knowing that women are impure, and all other harmful things in the world, One might say, “The Buddha’s merit is an illusion—how can I believe?”

If beings are like an illusory scene, how can they be born and die? Their causes gather and combine, thus creating the conditions for illusion. From the seeds of beings arise, how can there be any reality? If one kills that illusory person, there is no nature of mind or guilt.

With an equal mind and illusion, both guilt and merit arise; Through the power of mantras and meditative focus, the mind is not attached to the illusory scene. Through all kinds of illusions, born from various causes and actions, How can there be one person who attains all powers?

If one dwells in true reality, or dwells in pure precepts, This is the practice of a Buddha—who says it is the practice of enlightenment? Causes and conditions must be cut off completely; illusion cannot be grasped. If causes and conditions are exhausted, non-birth is realized on its own.

If one does not dwell in doubt or delusion, the illusory scene is not established; If the illusory scene does not exist, everything is ungraspable. This is true reality, appearing in the essence of the mind; If the mind’s essence is divided, how can illusion be seen?

The mind cannot see itself—this is what the World-Honored One taught, Like a sword blade, though sharp, cannot cut itself. Its nature is like this—another simile is lamplight: It is named for dispelling darkness, but does not claim to illuminate itself.

Or like a crystal gem, its essence is pure and clear; Because of blue, it appears blue, and its reflection follows all colors. It is not blue but appears blue, just as the mind creates itself; Again, it is like lamplight—the wise know this teaching.

When wisdom is thus opened, what does the knower say? Though opened, it is not opened—like a person who sees nothing. The meaning of a barren woman’s child is no different from this; It is also like having no mind or consciousness—thoughts and concepts gain nothing.

If thoughts do not arise separately, false thoughts are like poison; Whether it is cause or effect, one speaks the Dharma of them. Someone may talk about an eye medicine prescription, but see only the bottle, not the medicine; Similarly, seeing, hearing, sensing, and knowing—these exist yet do not exist.

When thoughts cut off the cause of suffering, this is truly the thought that should be thought; Thought after thought without distinction—this mind should be equanimous. Past objects constantly delude people; understand that they have no existence, Like an illusion that is not real—the deluded mind sees them on its own.

Dwelling in objects leads to samsara, like empty space with no support; Dwelling in the nature of objects is the same—also gaining nothing. If one is associated with what is unwholesome, you gain what is unwholesome; If the mind accepts or rejects, offer everything to the Thus-Come One.

Using the mind in this way, what merit is there? If the illusory scene is fully known, how can afflictions be cut off? Toward the illusory three poisons, one stays away and does not act; Knowing the mind of afflictions, but acting without complete cessation.

When seeing them, there is only emptiness—meaning has no power; The nature of afflictions is not exhausted; it mixes with emptiness. When one reaches that which is beyond learning, it is then exhausted; Its nature is ungraspable and also cannot be seen.

If its nature has no abode, how can it abide in this body? If its nature does not exist, the body abides in non-nature. This nature is like coming and going—it appears without attachment; The wish-fulfilling tree and the mani gem can perfectly fulfill one’s wishes.

The Buddha’s transformation is likewise—one should dwell in this practice and vow. It is likened to the forest of Dharma mantra trees, which wither when the mantra is perfected. Though poisons harm for a long time, they are all eliminated; This is the practice of a bodhisattva, accomplishing all kinds of deeds.

The practice of enlightenment is the most supreme; the Buddha-tree can be accomplished. Through this equanimous practice, one dwells in tranquility. If one makes inconceivable offerings, what fruit will be gained? According to the cause of one’s practice, one will gain the corresponding fruit.

If offerings are real, the fruit gained will correspond to their nature. How does one attain the emptiness of phenomena? By truly attaining the Dharma of liberation. Without straying from the Sage’s path, one will attain enlightenment. If you do not seek the Great Vehicle, what dharma do you seek for perfection?

The two vehicles may achieve attainment, but it is not perfection. If one’s actions are motivated by fear of the Great Vehicle, It is a different fear—not real fear, but this fear is truly called fear. This teaching should be known—it is the Great Vehicle’s discourse. Apart from this, it is other dharma—know it as the teaching of heretics.

Dharma is the foundation of the Sangha; the Sangha knows how to escape through Dharma. If the mind has a place of attachment, nirvana cannot be attained. A liberated mind is without attachment; afflictions are thus destroyed. When karmic afflictions are eliminated, it comes from the power of liberation.

Craving and grasping do not condition each other, because of this non-clinging; Craving and karma become weak—this is the absence of deluded craving. Feeling and craving condition each other—this feeling has grasping; Dwelling in the mind that holds onto things, this is called “everywhere.”

If the mind is not empty, it is again called attachment. If the mind’s nature is said to be empty, it is like consciousness—ungraspable. The wonderful Dharma taught by the Thus-Come One, the Perfectly Enlightened One, This meaning is the Great Vehicle—the practice of the Great Vehicle is equanimity.

When the Dharma is spoken for a moment, one understands all faults and troubles. The single taste of equanimity—all Buddhas teach it without exception. The great elder Kashyapa, though he heard these words, did not understand. If you say he did not realize, what can be done if he does not accept?

If one fears the power of liberation, samsara is achieved; Deluded by the suffering and emptiness of things, one gains this fruit. Deluded about emptiness like this, one should not slander the Dharma. Carefully examine this emptiness, and thus one will have no doubt.

Leaving darkness, know afflictions; through the Dharma, know emptiness. If one wishes to know everything quickly, one should carefully examine that teaching. If something arises from suffering, the fear of that suffering arises. That suffering is produced by emptiness—how can fear arise from it?

If one fears something, that is called mine. If thus I have nothing, how can the fear of suffering be obtained? Teeth, hair, nails, bones, flesh, blood, marrow, Snot, saliva, pus, phlegm, fat, and intestines, Excrement, urine, sweat, heat, wind, the nine openings, and the six consciousnesses— All these dharmas have no self.

It is said that wisdom and sound—sound constantly receives everything. If it is said that sound and wisdom are separate, how can that separation be known? If wisdom does not know, that wisdom is difficult to know. Once that wisdom is established, it approaches the wisdom of wisdom.

This wisdom is not received by sound—how then is sound heard? Sound is close to the mind; it thus knows form and such. If one receives form and sound, what is it that receives form? Like that one father and son—thinking about them is not real.

Beings are veiled by objects—there is no father or son. Know sound and form like this—they also have no nature of their own. That form is known like this—like the temporary union of pleasure. Its nature is like this; “that one” is said to exist.

Other forms are all unreal—this is called the inferior nature of form. That mind of all-knowing wisdom is completely purified of afflictions. Think about the single mind of awakening—if those do not exist, If craving is empty and unreal, how can it dwell in views?

No self and no mind—this mind is like a painting. This mind and wisdom correspond—purity breaks delusion. Thus the mind itself—what action does it do? That delusion has no action; “this self” is falsely created.

With action, one finds escape, but there is no result of evil karma. If one destroys karma, how can a wholesome result be attained? The results of these two types of action destroy each other. If it is said that knowing is not false, then that itself has no substance.

Cause and effect certainly correspond; wrong views should not arise. This action dwells truly; the experiencer of karma will now be explained. The past and future mind—that self has no arising; When this mind arises, “self” is broken, and “self” does not arise again.

Like a banana tree used as a pillar—it cannot bear any weight. The arising of my mind is the same—therefore it should be well examined. If beings do not exist, what is this action for? If this action is to be done, it is a matter of delusion.

If beings truly have no existence, delusion is like the case of craving. If suffering is to be ended, one should cut off delusory matters. Arrogance is the cause of suffering; delusion makes it grow. If the mind does not turn away from those matters, contemplating emptiness is supreme.

No feet, no shins or knees, no waist, no thighs, No arms, no shoulders, no navel, no chest or back, No ribs, no flanks, no hands, no nose, No neck, no head—the skeleton and such are all like this.

Observing this entire body, it does not function in any single place. It functions in various places—where does it dwell by itself? With hands and limbs and everything, it dwells in various places. This body is thus, down to the hands and such.

There is no inner or outer body—why speak only of hands and such? If hands and such have no distinction, how can they exist? Since there is no body of delusion, how can there be mind, hands, and such? When one dwells and approaches the supreme, the observer knows the simile of the human.

If causes and conditions combine, it can be likened to a wooden puppet. If one understands such characteristics, the body is seen like this. Thus, give up the toes and fingers—also give up the fingers. First, one observes the joints together; later, one sees the joints separate.

Once this body is broken completely, one dwells in discriminative views. Seeing this body through discrimination, one attains a simile like space. Such dreamlike forms—what joy does the wise take in them? If there is no body to establish, what are “male” and “female”?

If pleasure brings only suffering, why does one not understand this? Observing how this is, attachment brings deep affliction. Pleasure is unreal—like that which has no owner. What about your suffering?—like that which has nothing of its own.

There is subtle suffering there—being subtle, it is not explained. Because it is subtle, it is not spoken of to please others. Suffering arises from anger; once arisen, it ceases. If one has a fixed view of it, one does not accept its arising.

Knowing thus, observing cause and effect like this, If one is attached to the bliss of meditation, one may fall into a state of doubt. The benefit of wholesome roots—for whose sake is it? How do “this” and “that” combine? What is gained through combination?

The metaphor of the human is like empty space—though combined, there is no entry. No entry and no combination—this is non-discriminative practice. Do not seek the name of combination. If there is seeing without seeing, Combination is not sought—how can it be named as arising?

If a thing is not a combination, like a guide who knows beforehand, That consciousness has no characteristic and does not dwell in combination. Touch and dharmas are like this—how can feeling arise? What am I doing now that I obtain harm through suffering?

If feeling is not obtained, harm and suffering are not felt. When this state is seen, what craving is not abandoned? Now see the touch of a dream—the mind’s own magical creation. Having seen the nature of that touch, you also obtain that feeling.

Past lives and future lives—there is no feeling in each moment. If one observes this body thus, feeling is also ungraspable. Since what is felt is not real, one knows there is no existence. If there is no self in this body, how can it be harmed?

The nature of form abides on its own—no root, no middle, No inner or outer mind—it cannot be found elsewhere. If the body has no different place, no combination, no distinction, The nature of beings is peaceful—that has no location.

If the wise person knows beforehand, how can there be attachment? Because the wise are equal in wisdom, how can attachment arise from birth? Is this wisdom something that arises later? How is this wisdom obtained? All dharmas, though arising, have nothing to obtain.

If this dharma does not exist, how can this dharma be two? If those other dharmas exist, then all beings are peaceful. If the other mind has doubt, then regarding oneself, there is none. That meditative state leads to a later state—this dharma has no “this” or “that.”

When one reflects on one’s own mind, these two mutually abide. When one attains correct abiding, thus all the wise ones speak. If there are wise beings who attain the wisdom of wisdom, The wise one attains this wisdom—that is a state beyond position.

When the wise one attains this wisdom, there is attainment but no abiding. No abiding is no birth—this is said to be nirvana. If these two dharmas are extremely difficult to abide in, If a dharma arises from wisdom, by what cause does the wise exist?

This wisdom arises from knowing; the knower has nothing to obtain. The two dharmas depend on each other—beings have no nature. Without a father, there is surely no son. If one desires a son, how can he be born? With a father, there is a son—these two dharmas are also thus.

A sprout arises from a seed—what does the seed seek? Knowing arises from wisdom—why does that real one not function? A sprout arises from the seed of wisdom; knowing arises from the sprout of wisdom. If that knowing does not know, how can the wisdom of wisdom exist?

The causes and conditions of all people—these were explained earlier. Cause and effect arise—compare them to a lotus flower. How are cause and effect created? Both come from the past. How is this effect obtained? Through the power of past karma.

The world’s cause is a sovereign being—what does that sovereign say of himself? If thus there is a future life, how do these various names mix? This matter is only uncertain—it is not mind, nor a sage. Transgressions without wholesome retribution—how can that sovereign be free?

One does not see emptiness, one does not see one’s own past. The sovereign is inconceivable—this reasoning should not be stated. What is that Lord supreme? He himself is also without certainty. Wholesome and unwholesome each have their own nature—the wise know them as limitless.

From karma comes suffering and pleasure—what does that do? If the earlier cause does not exist, who attains the result? Why are things not constant? There is no other view in that. If that action has no distinction, how can one see those various things?

If one sees the cause of combination, there is no longer any sovereign. This combination has no Lord—that dharma has no owner. That craving does not crave itself—this craving is without action. What is obtained comes from another—how can one say the sovereign acts?

That one does not act on the past—it is said to be eternal and imperishable. Consider this—it ranks as the highest—the world is said to be eternal. Beings are blinded by defilements, dwelling in these unwholesome qualities. One calls this the highest—this is the world’s evil.

The nature of the one, three, and so on does not combine and does not exist. These qualities have no existence—each appears in three types. Though qualities have no sound, this sound returns from afar, Like clothes, which have no mind—from them, pleasure arises.

The nature of form is likewise; when observed, its nature is non-existent. The cause of their pleasure—existence or non-existence—is like clothes. The pleasure of clothes—this is pleasure by nature. Their pleasure cannot last for long.

If that is subtle, how is it coarse? If pleasure is so real, why does one not accept it through reflection? Leaving the coarse, one attains the subtle; the subtle does not last long. All things are like this—how can long-lasting pleasure not be attained?

One attains pleasure that is not coarse; pleasure is not constant. That has no arising—this teaching is not true. When that true quality arises, one attains it while dwelling without desire. Yet one eats impure food and creates cause and effect.

One loves a priceless garment, buys a seed of silk-cotton, Does not love the world’s folly, and dwells in the wisdom of true reality. That wisdom exists in the world—why is it not seen? It is the same measure as the world—if seen clearly.

Worldly measure is not true measure—the wise speak without falsehood. Therefore, when contemplating true reality, it is empty and unborn. Knowing that nature is not touched—that nature is without grasping. That nature is not truly real—therefore it is not a real nature.

Therefore, the awakening from that dream—this doubt, that is non-existent. If that nature is seen as existent, then one grasps the unreal and becomes attached. Therefore, know that nature—if there is no cause, there is no location. All things have no owner; they abide in causes and conditions.

Because there, there is no difference, it does not abide nor depart. If one is deluded about the real, one instead becomes supreme in the world. What is it—born from a cause? Or created by magic? Where does it come from? Where does it go? Is it known to be like this?

If one understands thus, one sees that there is no nature. How does one know what is false and what is real? It is like images and reflections. If nature were self-existent, what cause could it be established upon? If it does not exist, that cause is therefore not used.

The characteristics of existence and non-existence—due to millions and hundreds of thousands— At that point, what is the nature? How can another nature be obtained? When nature has no nature, at that time, when is nature obtained? Non-nature is non-birth—one should practice in accordance with that nature.

Nature has no past nature; because nature is unborn, Neither nature nor non-nature exist—like the combination of illusions. All natures of existence and non-existence exist without perishing. Therefore, the entire world is neither born nor does it cease.

Know that practice and emptiness are unreal—like a dream, like a banana tree. When discrimination ceases or does not cease, everything is ungraspable. Emptiness by nature is thus—what is obtained and what is received? The unreal is always like this—how are those various things obtained?

What is suffering? What is pleasure? What is love? What is aversion? What does that craving love? One must know its nature. The world can also be known—what is called “unsurpassed”? What person is dear to whom? What is born and what is attained?

Everything is like space—both “this” and “that” are lost. Joy and anger oppose each other—because of joy, there may be conflict. Anger, affliction, and various wrong actions—all lead to destruction. Sin and evil, self-indulgence—this is called the lower realm.

At death, one falls into the lower realm, suffers without regret, Or one goes back and forth among the gods, gaining pleasure in successive lives. Abandoning the many cliffs of sin, one says this is truly thus. True nature has no nature, yet beings alternately love and hate.

Speaking of future evil, drowning in a boundless ocean of suffering, One gains only a small amount of form, strength, and lifespan. Though one obtains pleasure, one is still hungry and tired, Sleep, drowsiness, disaster, and confusion—like the combination of an illusion.

One should exhaust that illusion—if it is hard to achieve like this, What can that practitioner do? What practice, and what should be cut off? Those various demonic deeds—these are the great cliffs of sin. On the many true paths, it is hard to win and one does not practice.

And in a single moment, it is hard to gain awakening. The suffering of the past and future—it is hard to dry up the ocean of afflictions. In this ocean of suffering, I hate it and seek to escape. Thus, if one dwells here, one does not enjoy dwelling.

Moment by moment, one enters fire to bathe. Seeing such benefit for oneself, one endures this suffering. There is no freedom from aging and death—the practice’s cause is thus. Coming from that evil dharma, one experiences evil and dies early.

The fire of suffering burns like this—when will I find rest? Creating one’s own happiness—clouds of merit arise and swirl. What do I see and know that I speak of wisdom as empty? I bow to knowledge possessed in fullness; I bow to the weight of merit.