Bodhicitta Offering

In the Buddhas, Dharma and Sangha
Until enlightened I seek refuge.
Through giving and other perfections 
To aid all may I become Buddha. (Repeat three times) 

This wish to attain complete enlightenment 
To free all beings from dangers of samsara and nirvana, 
From henceforth until I become a Buddha,
I never give up even for sake of my life. (Repeat three times). 

O Gurus, Buddhas and Bodhisattvas 
Please listen to what I now say: 
Just as the previous Sugatas 
Generated Bodhicitta 
And successively accomplished 
The Bodhisattva trainings, 
So shall I, to benefit beings, 
Generate Bodhicitta 
And practice in succession 
The Bodhisattva trainings (Repeat three times) 

Now my life is fruitful. 
It's well that human life's been found. 
Today I'm born into Buddha lineage 
And now become a Bodhisattva. 

From now henceforth I shall act 
In accordance with this lineage 
So as to never bring disgrace 
Upon this lineage, pure and faultless. 

When the Sun Lord Protector Maitreya rises 
O'er the mountain summit, the Vajra Seat, 
Opening my wisdom's lotus blossom 
May bumble-bee swarms of fortunate ones be satisfied! 

Then as Conqueror Maitreya, fully pleased, 
Places his right hand on my head 
And prophecies supreme unexcelled enlightenment 
May I swiftly attain Buddhahood for sake of all beings!

c. Afterwards, as for the short teaching of exertion in the two bodhicitta’s,

[Reciting this six times a day.]

Now that this sequence of stages of bodhicitta has been established, guard the learning and try to produce its natural benefits.

As for the ritual:

Therefore, let us try to arouse these two bodhicitta’s,
Recite the liturgy three times every day and night.

Cultivating bodhicitta, supplicating, and so forth have many purposes.

4. The purpose of the three recitations of that ritual

[The three repetitions: aspiring, entering, union of both.]

The first arouses the bodhicitta of aspiration
The second arouses the bodhicitta of entering.
By the third these two become stable and are purified.

The Ocean Cloud says:

By the first, second, and third recitations, aspiring, entering, and both are made stable and excellent.

Aspiring and entering have a single essence and are not different things. Though in the ritual they are joined as if they were different and three different characteristics arise from the three recitations, they are not different in essence. This is because their nature is a single mental substance, a single time, and a single action. The Bodhisattvabhumi says:

Since these two, aspiring and entering, are inseparable in nature, they are a unity in producing benefit for others. It should be known that they are not different in nature.

5. As for meditation on joy:

All of this has given a purpose and a meaning to our life. This brings great joy. We are participating, identifying to, something that is not partial, not impermanent. We have traded off our egoistic concerns, our individuality, with a participation into something that transcends everything else. This is our immortality. -- Very much like Christianity.

Now that we have aroused bodhicitta:

Now we are the remedy for sentient beings.
We have a bodhisattva name as the Buddha's child.
Within samsara we fearlessly benefit sentient beings.
We are always concerned with their benefit alone.
Thus there is a meaning to samsaric human life.

From the instant bodhicitta is aroused, it is held. Those who have this mind unimpaired are known in the samsaric world as bodhisattvas. If we do not impair the virtue of our own family, but increase it, we meditate in immeasurable joy. Directly or indirectly, we benefit sentient beings. If we cannot, still we aspire to do so. The Bodhicaryavatara says:

Thus by those who are intelligent,
Having aroused this excellent bodhicitta,
Having entered into and expanded it,
Mind will be ennobled and uplifted.

Today I have the fruition of my life,
I have gained the meaning of human existence,
I am born into the family of the Buddha
I have become a child of the Buddha. (i.e. this is equivalent to being a "son of God", or "part of the Church" in the Bible).

Whatever I may do from this time on,
I will try to act in accord with my family.
I will try to act so as not to trouble
This family which is so faultless and noble. (i.e. leaving the individuality behind to be a member of the eternal Church).

Like a blind man finding a precious jewel
In a heap of filth and discarded rubbish,
Just like that, and seemingly by chance,
Bodhicitta has been born in me. (i.e. like being a reborn Christians).

How many terms are there for bodhisattvas? There are sixteen. The Mahayanasutralankara says:

They are known as bodhisattva, and Mahasattva,
Wise ones, and the excellent luminous ones,
The Buddha sons, the ground of victorious ones.
Buddha producers, or the Buddha sprouts,
Skillful ones, and excellent noble ones,
Ship-captain guides, and the supremely renowned,
Compassionate ones, and those who have great merit,
Noble lords, and possessors of the Dharma.

These words are said to spread the benefit of bodhicitta to those who have not yet aroused the attitude of enlightenment, these words are said to spread the benefit of bodhicitta. The forty-fourth Chapter of the Gandavyuha Sutra [27] tells how Sudhana, after Manjushri aroused in him the wish for enlightenment, went ever more southward to seek this learning. At the bank of the southern ocean, in a tower called "having an essence ornamented by Vairochana" surrounded by a retinue of many hundreds of thousands of bodhisattvas, Maitreya was teaching the Dharma. Sudhana saw him from a distance of five hundred pagtse. He was glad and rejoiced, and did ecstatic prostrations. Having seen him, Maitreya extended his right hand, and placed it on Sudhana's head. To the retinue he contentedly expressed
Sudhana's praises:

Look now, how with thoughts that are completely pure
This Sudhana, who is born of stable, enduring riches,
Seeking the practice of supreme enlightenment,
This knowing and capable one has come before me now. [28]

Also it says there: [29]

Welcome, you who are kind as well as compassionate.
Welcome to the vast mandala of Maitreya [30]
Welcome to that which viewed, completely pacifies,
And which is not exhausting at the time of practice.

This and so forth was taught. Sudhana joined his palms and requested. "Noble one, if I truly enter into unsurpassable enlightenment, please teach how I shall earnestly seek the practice of a bodhisattva? [31]
The answer was, "O son of noble family, You have been completely accepted by the spiritual friend. [32] Why so? Son of noble family, bodhicitta is like the seed of all Buddha dharmas. It is like the growing field of the white dharmas of all beings. From the essence and benefit of that up to the examples, Sudhana having properly been taught, had these benefits and immeasurable others.

What is taught here is extensively presented in the sutra.

6. The three aspects that are always to be trained in to take advantage of the opportunity.

[Explanation of how is it grasped, purified, and cultivated]

Ø a. The brief teaching...

Ø b. The extensive explanation of exchanging self and other and so forth.

Ø c. How one should rely on mindfulness and awareness.

a. The brief teaching:

[The three aspects: grasped, purified, cultivated. The need to guard the supreme mind; to keep this bodhicitta motivation always present -- in opposition to being self centered, competing with others].

After arousing bodhicitta, there should be the stage of serious training in it. This is how to take advantage of the opportunity.

Having germinated these seedlings of the two bodhicitta’s
Within the good soil that is the mind of sanity,
Try hard to keep them and increase their purity.

By arousing the luminous mind of bodhicitta repeatedly, things become purer.

As for Maras and straying which we have not able to cut. The Sutra of the Ten Dharmas says:

The precious jewel by nature
Is a source of blazing light.
If we accept and reject,
That beauty is torn in two.

So even having the gotra
Realization of bodhicitta
Must be free of dualistic extremes
So that maras do not arise.

After the sprout of this attitude has arisen, grasp it without deterioration. Purify defilements and strive only in means of increasing virtue. These are established chiefly by the practice of guarding the supreme mind. The Bodhicharyavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life)says:

Thus as for this attitude of bodhicitta
I should hold to it and try to guard it well.
Aside from this practice of guarding the mind of enlightenment
What is the use of the many other practices?

This being so, 
I shall hold and guard my mind well. 
Without the disciplines of guarding the mind, 
What use are many other disciplines?

-- Translated by Stephen Batchelor

Also it says there:

Those who have the wish to guard this discipline [33]

Should keep and guard the mind, using their fullest attention.
If we have not trained in the discipline of mind,
We shall not be able to guard and keep that discipline.

By letting the elephant of mind go free,
It will produce the harm of the unremitting hell.
But in this way a mad elephant, who is unrestrained,
Will not do such harm as an uncontrolled mind can do.

If the elephant of mind is truly tied,
On all sides by the rope of constant mindfulness,
We shall be in a state that is without all fear
And everything virtuous will come into our hands. Those who wish to guard their practice
Should very attentively guard their minds, 
For those who do not guard their minds 
Will be unable to guard their practice. 

In this (world) un-subdued and crazed elephants
Are incapable of causing such harms 
As the miseries of the deepest hell 
Which can be caused by the unleashed elephant of my mind. 

But if the elephant of my mind is firmly bound
On all sides by the rope of mindfulness, 
All fears will cease to exist 
And all virtues will come into my hand. 

Tigers, lions, elephants, bears,
Snakes and all forms of enemies, 
The guardians of the hell worlds, 
Evil spirits and cannibals, 

Will all be bound
By binding my mind alone, 
And will all be subdued 
By subduing my mind alone. 

The Perfect Teacher Himself has shown 
That in this way all fears 
As well as all boundless miseries 
Originate from the mind. 

Who intentionally created
All the weapons for those in hell? 
Who created the burning iron ground? 
From where did all the women (in hell) ensue? 

The Mighty One has said that all such things 
Are (the workings of) an evil mind, 
Hence within the three world spheres
There is nothing to fear other than my mind. 

If the perfection of generosity
Were the alleviation of the world's poverty,
Then since beings are still starving now
In what manner did the previous Buddhas perfect it? 

The perfection of generosity is said to be 
The thought to give all beings everything, 
Together with the fruit of such a thought; 
Hence it is simply a state of mind. 

Nowhere has the killing
Of fish and other creatures been eradicated; 
For the attainment of (merely) the thought to forsake (such things) 
Is explained as the perfection of moral discipline. 

Unruly beings are as (unlimited) as space:
They cannot possibly all be overcome, 
But if I overcome thoughts of anger alone 
This will be equivalent to vanquishing all foes. 

Where would I possibly find enough leather
With which to cover the surface of the earth? 
But (wearing) leather just on the soles of my shoes
Is equivalent to covering the earth with it. 

Likewise it is not possible for me
To restrain the external course of things; 
But should I restrain this mind of mine
What would be the need to restrain all else? 

Although the development of merely a clear state of concentration
Can result in (taking birth in) Brahma's realm,
Physical and vocal actions cannot so result
When (accompanied) by weak (mental) conduct. 

The knower of reality has said
That even if recitation and physical hardships
Are practiced for long periods of time, 
They will be meaningless if the mind is distracted elsewhere. 

Even those who wish to find happiness and overcome misery
Will wander with no aim or meaning
If they do not comprehend the secret of the mind - 
The paramount significance of Dharma. 

This being so, 
I shall hold and guard my mind well. 
Without the disciplines of guarding the mind,
What use are many other disciplines?

Just as I would be attentive and careful of a wound
When amidst a bustling uncontrolled crowd,
So I should always guard the wound of my mind
When dwelling among harmful people. 

And if I am careful of a wound
Through fear of it being slightly hurt, 
Then why do I not guard the wound of my mind 
Through fear of being crushed by the mountains of hell?

-- Translated by Stephen Batchelor

b. The extensive explanation of exchanging self and other and so forth,

[Practicing lojong: sending and taking; exchanging self with others; the four immeasurables; the six paramitas.]

Here is the extensive explanation of how is it grasped, purified, and cultivated:

I shall take in all the suffering of sentient beings.
May my happiness become that of these beings.
May we never be separate until they are enlightened.
Let us practice such sending and taking in our thoughts.

I shall meditate on the four immeasurables,
Which are cultivated in the case of aspiration.

Abandoning whatever does not accord with this,
Thereby let us guard the mind of bodhicitta.

That which is cultivated in the case of entering,
Is said to be the practice of the six paramitas.
Try to abandon whatever does not accord with this,

(i.e. Tonglen - 'Sending and Taking', by Thrangu Rinpoche

TongLen is a meditation done in conjunction with one's breathing, and in relation to one's parents, friends and enemies, to all beings gathered around oneself. 

· As one breathes out, imagine that with the exhalation out goes all one's happiness and all the causes of happiness, all the good karma that one has, in the form of white light rays. These light rays go out to all beings to touch them, so that they obtain present temporary happiness and the cause for the ultimate happiness of Buddhahood. 

· With inhalation one imagines that all the suffering, the causes of suffering and the bad karma that beings have are drawn into oneself with the incoming breath, in the form of black light rays. These black rays enter and merge into oneself, so one thinks that one has taken on the suffering of all other beings. Thus this Sending and Taking meditation involves giving away happiness and taking on suffering, in combination with one's breathing. 

What does this meditation accomplish? Generally, happiness and suffering occur as a result of karma, one's good or bad actions. If someone has done a good action, then naturally from that there will come a result of happiness. That person will receive the result of happiness that cannot be denied him or her. Likewise, suffering occurs as the result of bad actions. If someone has done a bad action then the only result that can be obtained from that is suffering, which cannot be avoided. 

In doing this meditation one changes the attitude of seeing oneself as more important than other beings; one will come to consider others as more important than oneself. The normal attitude that people have is to think that it does not matter if other beings are not happy, it does not matter if others are suffering, but it is important that oneself is happy and free from suffering. One normally considers oneself, takes care of oneself first, regarding oneself as more important than others. Through doing this sending and taking practice it is possible to change one's attitude so that it does not matter if oneself is unhappy or suffering, but it does matter that others are happy and free from suffering. Thus one develops the attitude that one is able to take on the suffering of other beings. 

Some people new to this practice get worried because they think that by doing the practice they will have to lose happiness and experience suffering, which makes them fearful. However, there is no need for this anxiety because whatever happens to oneself is solely a result of one's karma. Doing this practice does not bring suffering. 

Other people do the practice with great expectation, with great hope. They think of a friend who is ill, unhappy or otherwise suffering and they visualize this friend during the meditation in the hope that they will remove the suffering. When they find it does not work they lose hope and become disillusioned. This also is not what the practice is about. The point is to cherish other beings as important, rather than regarding oneself as important. So there is no need to have worry, fear or expectation. 

However, it is not true to say there is no result from the practice. In the immediate present one is not able to bring happiness or remove suffering, but by doing this practice one will gradually cease to cherish oneself over others. Instead, one will develop the wish to practice in order to benefit other beings, eventually leading to the ability to help beings, teach and train them in the Dharma, and so forth. Consequently, one will be able to give them happiness and relieve them of suffering, and offer them whatever qualities and abilities that one has. This is the relative bodhicitta. 

The ultimate bodhicitta is approached by pacifying concepts and dualism: all one's thoughts are calmed; one's clinging to dualism assuaged; one just rests in the state of peace, of meditation. One dissolves into emptiness and just rests in the true nature of the mind. This is the ultimate bodhicitta.)

The Practice of The Four Immeasurables:

May all sentient beings have happiness and its causes;  (Immeasurable Love)
May all sentient beings be free of suffering and its causes; (Immeasurable Compassion)
May all sentient beings not be separated from sorrow-less bliss; (Immeasurable Joy)
May all sentient beings abide in equanimity, free of bias, attachment and anger. (Immeasurable Equanimity)

-- Amitabha Buddhist Center

Resting in the nature of aspiring and entering is said to be grasping the mind of enlightenment. Because what does not accord with this is abandoned, our effort becomes purified.

Cultivating the exchange of our own happiness with the suffering of others is called "cultivating the mind of bodhicitta." Thus, we can cultivate [34] a great deal joy and happiness, and while we always have happiness alone, we ourselves bear the burden of sentient beings, and equalize self and other. That self and other should be exchanged is the collective instruction of the sutras. The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Without discouragement I should gather the supports
And making a great effort, I should master myself,
Seeing that there is equality of oneself and other,
I should therefore make an exchange of self and other.

Here as the first topic, [35] when the immensity of the task of benefiting sentient beings and the immensity [36] of realizing enlightenment is heard, without discouragement, thinking, "How could I do that?" one should try to do so. This is the fundamental point. Moreover, if lower sentient beings attain the human body, if I from now on make an effort, they will be established in enlightenment. If these lower ones having looked at the teachings of attaining enlightenment, think that it is difficult, the Bodhicaryavatara says:

If I say, "How shall I be enlightened,"
Discouraged, I will not accomplish it.
That is the reason why the Tathágata,
The one who teaches truly, taught this truth.

Gnats and flies on meat and honey bees [37]
Likewise mosquitoes and other bugs and worms
Even these by great enough force of effort,
Will gain enlightenment so difficult to attain.

One Like me with the gotra and human birth
Recognizing benefit and harm,
If I keep to bodhisattva conduct
Why should I not attain enlightenment?

The Sutra Requested by Laksang [38] says:

Laksang, Moreover, a bodhisattva should train in this way, thinking, "If even those who have become lions, tigers, dogs, jackals, vultures, cranes, crows, owls, worms, bees, and carrion flies will attain enlightenment, those like me who have become human beings, because of that life, why should we not make an equal effort at attaining enlightenment
Laksang, moreover a bodhisattva should train in this way, thinking, "If a hundred people or a thousand have realized and attained Buddhahood, why should I too not realize and attain it?

The Display of the Basket Sutra says:

Then the power of Avalokiteshvara arose from Singha Ling. In the country Destructible Realm [39] in the great city "Place of Excrement and Urine," from a place where there were a hundred thousand kinds of insects, at that time, an emanation arisen from the power of Avalokiteshvara arose in form of the sound of the insects, saying, "I prostrate to the Buddha.
These insects afterwards remembered, "I prostrate to the Buddha." Having conquered the twenty-peaked mountain of the view of a transitory collection, all these became a bodhisattva named
Fragrant Perfume, who was born in the world-realm of Sukhavati.

There are two ways in which we should make an effort to liberate the limitless sentient beings who have been our fathers and mothers. Even if we have made no effort at all in regard to the suffering of dwelling in samsara, if we accomplish enlightenment, it all will be conquered. If we have not previously accomplished that, there is samsara. Since samsara will occur, we should make an effort to do that. If one will not bear any suffering of fatigue for others, since in the womb one will certainly bear limitless suffering, which is hard to bear, one should be without discouragement. As for this, the Precious Mala says:

For the benefit of measureless sentient beings,
Desiring a measureless enlightenment,
One produces a merit without measure.
From this state [40] of immeasurable enlightenment
By the accumulation of the four immeasurables
We shall not be obstructed and kept off far away.

If we do this, there will be obtained
What is known as "Limitless merit" And "limitless wisdom."
By those the fearful sufferings of body and mind
Will be quickly cleared away and cease to be.

By one's having a body in the lower realms due to evil deeds,
Sufferings of hunger, thirst, and so forth will arise.
Not made by evil deeds, but by merit,
There is no other samsara.

As for the mental suffering due to stupidity,
Arising from craving, fear, desire, and so forth,
By the wisdom that does not depend on them,
These and that suffering will quickly be abandoned.

By such suffering of body and of mind,
If we thus have been untouched and completely unwounded,
If we have reached the end of our time within the world,
How will we be led by the world, so that we are sad?

If suffering were going to be short,
Why speak of its being long and hard to bear?
If we were happy because there was no suffering,
How could we fall into harm for a limitless time?

Here, if we did not have any bodily suffering,
How could there be any mental suffering?
As for this because of compassion in the world,
We remain here, staying for a very long time.

Thinking in this way, we will not be discouraged,
Having the attitude that Buddhahood is far off.
Having exhausted defilement, for the sake of virtue,
One should always strive to attain that blessed state.

If one thinks, "how could one bear to remain thus for a long time within samsara for the benefit of sentient beings?" that is not how it is. Since bodhicitta exists, one is happy, and since in that sense there is no suffering, one can bear it. The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

By merit the body will be in a state of happiness.
And when because of knowledge the mind has become happy,
Though they remain in samsara for the benefit of beings,
How will those who have compassion then be sad?

As for this, because of the power of bodhicitta,
Having exhausts the power of former evil deeds,
One will therefore gather up an ocean of merit.
This is explained as better than the shravakas.

Therefore, mounted on the horse of bodhicitta,
Which clears away all weariness and desperation,
One will go from happiness to happiness.
Knowing bodhicitta, who could then despair?

All sentient beings have the nature of illusion, whose painting-like phenomena and space appear as the primordial unborn. Therefore, in truth there is nothing that needs to be done, and we should rejoice. The Spiritual Letter says:

As for mind it should be understood
Like paintings done with water, earth, and stone.

The Edifice of the Three Jewels says:

For example, though the space of the sky has been there for more kalpas than there are grains of sand in the river Ganges, it has no sadness or depression. The space of the sky is not born, destroyed, burned up, or separated.
Why so? Because the space of the sky is not a real thing. Similarly, for the bodhisattva who knows that all dharmas are not real things, the attitudes of sadness, weariness, and depression will not be produced.

We need not be concerned with establishing enlightenment and performing benefits for others. These manners also are thought to arise according to the oral instructions of the Mahayana. We should establish thirteen varieties of benefit. What are these?

All sentient beings are equal in having been our fathers and mothers again and again, are equal.

As at that time by their kindness there was only benefit, one should return their kindness and do benefit for sentient beings. The Noble Sutra of Complete Nirvana says:

This great earth has been made merely as a lump the size of a pea. If one counts the single sentient beings who have not been my father and mother, though this great earth is exhausted, the count of a even single sentient being who has not been my father and mother will not be exhausted.

Moreover, if we count the times we have been benefited by sentient beings, it is a greater burden of deeds than we can keep in mind, so that we shall be overcome. To clear it away, we should also benefit sentient beings. The Lung Namje [41] says:

Plains and mountains and oceans are not my burden;
My great burden is unacknowledged deeds.

Moreover if sentient beings are happy and well-off, though indeed we do not need to benefit them, since for us they formerly did evil deeds, if they are oppressed by the sufferings of samsara and the lower realms, in order to clear away the faults done by us, we should benefit sentient beings.

Moreover, sentient beings as one wish happiness and do not want suffering, but, because the means of doing this is obscured for them, they are tormented by suffering alone, and in order to eliminate this, we should benefit sentient beings.

Moreover, though immeasurable sentient beings were led by the former Buddhas of the past, they were not uplifted and those Buddhas were not able to tame them. If these are not led by us, the gotra of the Mahayana family will be broken. Sentient beings will be without refuge or protector, and so we should benefit them.

Moreover, by the force of I and ego-grasping, they are blown about by the wind of the kleshas. Since they have gone wrong, if I speak an aspiration that I will make an effort in order to tame them, what benefit should be done for others?

Moreover, though all dharmas are empty and ego-less, sentient beings who do not realize this, like people in a dream, should inspire our compassion. If they are not guided, since compassion in particular will be killed, also we should do benefit.

Moreover, though we wander here in samsara, sentient beings giving rise to kleshas of resentment and so forth arise. Now, even if the object of establishing personal enlightenment becomes more attractive than sentient beings, still I should benefit them. The Bodhicaryavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life) says:

Many who have pleased these sentient beings
Have reached perfection by their doing so.

Moreover, by having really performed benefit for others, because the power of benefit for oneself is established, also one should benefit them. The Bodhicaryavatara says:

What truly establishes self-benefit is also this itself.

Moreover, if one performs benefit for sentient beings, since the Buddhas will be pleased, also we should perform benefits. The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Unless sentient beings are made to rejoice,
There is no other way to please the victorious ones.

Moreover, though bodhicitta may be aroused, if benefit is not established for sentient beings, we will fall into the state of shravakas and Pratyekabuddhas, and therefore we should benefit sentient beings.

In brief, while even one sentient has not been liberated from samsara, until then remaining in samsara, we should do benefits. Day and night without sadness and weariness, if I try for ten hundred million kalpas, and know that within the being of one sentient being happy mind will arise for an instant, I should try with great power of mind.

The Mahayanasutralankara says:

The Buddha sons rely on making supreme exertion.
If they completely ripen the host of sentient beings,
In order that one other mind may be rendered happy,
They will be happy to work for ten thousand million kalpas.

That is how benefits should be performed. The supporting troops [42] are of four kinds. The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Devotion, [43] steadiness, joy, and release.

First, the troops of devotion. Since one is devoted to the beneficial qualities of bodhicitta, happiness is established and unhappiness is rejected. The Bodhicaryavatara says:

Devotion is produced by fear of suffering
And thinking of its beneficial qualities.

Second, the troops of steadiness. If I do not arouse bodhicitta, I am just giving up. Having aroused it, by means of sending it forth, even thinking, "this will be bad," we should persist and not lose it. The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Then with the observance of Vajra Victory Banner
Undertaking that, one should meditate with pride. [44]

First examine the situation's possibilities [45]
Seeing whether it should be undertaken or not.
It is better not to undertake it at all
Than that having once begun, we should then turn back.

Third, the troops of renouncing. Sometimes not harming sentient beings depends on the minor precepts of the discipline as explained being given to equanimity. The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

As for relating to fear and celebrations and so on,
If one cannot do it, then one should just relax.

Fourth, the troops of joy. By enjoying and rejoicing in benefiting sentient beings and practicing the discipline, one enters into it. The Letter to Students says:

Whoever for the benefit of others cuts off their heads
Is like a lotus, the rejoicing eye opening treasury of vision For its own benefit by a white parasol covered,
The divine level too should be thought of like a sharp sword with whetted edge.

The wholesome is what we should devote ourselves to or since it is the cause of the celestial realms and liberation, it should always be done. The Bodhicaryavatara says:

In spacious fragrant coolness in the heart of a lotus
Made brilliant by the food of the teachings of the Conqueror
My excellent body rising as the Sage's light makes it blossom,
Remaining before the Tathágata, By virtue becoming his.

The Bodhicaryavatara says:

Wherever and they go, there by the merit of that
They will be presented with the worship of fruition.

In terms of the viewpoint of sentient beings, since of all sentient beings none has not been our father, mother, and relative, we should benefit them. By becoming a field establishing enlightenment, from that viewpoint we benefit them; and since Buddhahood produces joy also from that viewpoint we establish benefit. The Bodhicaryavatara says:

Sentient beings as well as the Victorious Ones
Likewise make Buddha dharma be established in us.
So why do we not have such respect for sentient beings
In the way we do for the Victorious Ones.

Also it says there:

In order to bring rejoicing to the Tathágatas,
From now on, with true comportment serve the world.

Meditating on self and other as equal explains what is done in the ordinary equality meditation. As for the extraordinary, first producing the perception of one like an enemy as one's mother, see it as a happy occasion for oneself and if ultimate good is established, rejoicing, since these are without distinction, meditate thinking "How may I establish this person's benefit?" From one sentient being, one should meditate up to those as limitless as space.

As for exchanging self and other, from the training on that, whatever happiness and merit one has, all that one completely gives forth thinking, "by that merit incidentally may they attain the higher realms and ultimately Buddhahood, may I be covered with the suffering of their bad karma exchanged for that, and having received that, by its ripening within my being, for their benefit, may I experience many sufferings in the lower realms."

From the depths of the bone core of the heart, having trained the mind in such an exchange with one sentient being, one should go on to them all. By that, because of beginning-less very powerful evil deeds, I later will experience the lower realms and so forth, much karma will be exhausted, and much happiness will be attained. The Bodhicaryavatara says:

My happiness and the sufferings of others,
If these situations are not truly exchanged,
The state of Buddhahood will not be reached,
And in samsara I will have no joy.

Here some say: "All dharmas are similarly conditions of this. At the summit of aspiration they are consecrated."

If one says that, it is not proper. This is because oneself would always be falling into samsara. Also when something unmeritorious has been done, since one is aiming at enlightenment, if one so dedicates it, it would be meritorious, since there is dedication to this special aim. Though in so saying words of Mara have indeed been produced, nevertheless such an answer should be explained. If for the sake of others one aspires to later remaining within extremes and so wandering in samsara, then it follows that even Manjushri is wandering there. His prayer says:

For the sake of every sentient being
May I later remain within extremes.

and that would send him there. Even if one exchanges self and other, there is no real exchange with sentient beings.

Even when there is, it is completely exhausted, since there would be immense merit. Since the mentally exchanged sentient beings and oneself are both one's own mind, the suffering of others will not ripen within us, and our own happiness will not go forth to others. Thus, it is taught that no karmic effect is transferred. The Hundred Actions says:

What is done by oneself is not transferred to others.
And the karma of others likewise is not ours.
If the share collected by one were to be effective
Sentient beings would be obscured by darkness.

As for evil deeds, since they are not virtuous roots, it is not suitable to dedicate them as a cause. Other than the lower realms and suffering, they are not the cause of anything else.

The Lung says:

These virtuous roots are dedicated to unsurpassable enlightenment.

From that, it is therefore taught that the roots of evil deeds are not dedicated to unsurpassable enlightenment.

Therefore, virtuous causes are what is dedicated by aspiration, and though this is done, unsuitable causes are not also dedicated, just as space is not dedicated to enlightenment. Therefore, do not think in such a way, and if this should not even be heard, what need to speak of proclaiming a view that accords with it? As purifying and augmenting will be explained below, they are not elaborated here.

c. How one should rely on mindfulness and awareness,

[Importance of guarding the mind: guarding the mindfulness and awareness, being careful. Details of daily practice and behavior.]

In this way, day and night:

Always mindful, ever-aware, and being careful,
I will abandon what is unwholesome, creating an ocean of virtue.

Thus by those three meanings, the chief of disciplines is guarding one's own mind from the assembly of kleshas.

Moreover the mind should be guarded by mindfulness, awareness, and, carefulness. Here by being mindful of their beneficial qualities and disadvantages of their degeneration one will not be harmed, and by remembering one's own essence, should not be allowed to degenerate. Like the string of a tensed bow, its being just so is very important. Why so? If mindfulness and awareness degenerate, the wholesome degenerates, and the non-wholesome easily arises in an instant. The Bodhicaryavatara says:

The bandits of non-awareness are following
After the degeneration of mindfulness;
Though merits have been fully accumulated,
As if they were snatched away by a thieves and robbers,
One will have to go to the lower realms.

As for the kleshas, this pack of thieves and robbers,
They are seeking their chance to get to us.
When they have found their chance, they ravish virtue.
Even lives of the higher realms are overcome.

Therefore we should keep hold of our mindfulness
Never letting it go to turn into somewhere else.
If it has gone, there will be harms of the lower realms.
Thinking of that keep a close track on mindfulness.

Mind should be guarded with completely pure awareness of discipline, its beneficial qualities, the disadvantages of its degeneration, the faults and virtues of samsara and nirvana, and so forth. For example, older generations of the world by being aware of many good and bad natures, put aside evil actions and entered into good ones and likewise into the Dharma. By being aware of all virtuous aspects day and night, they actually established them. Within their three gates they examined virtue and non-virtue as they arose, and counted the little pebbles of these. Putting aside non-virtue and entering into virtue, they guarded awareness. The Bodhicaryavatara says:

The situation of the body and mind
Ought to be examined over and over again.
Just doing this, to tell the situation briefly,
Is the definition of guarding one's awareness

Thus mindfulness and awareness are what is chiefly guarded. The same text says:

As for those of you who wish to guard the mind,
Guard your mindfulness and likewise your awareness
Even if in doing so you lose your life. [46]
I thus join my palms in my beseeching you.

Also guard the mind by being careful. [47] With self-control comes, there is self-respect [48] in not producing the kleshas. Having had to be ashamed before others, one is conscientious about guarding against non-virtue. These two have the essence of carefulness, and by that one guards against the kleshas.

Moreover, by being careful there is elimination of the kleshas and the virtuous activities of liberation. The Compendium of Abhidharma says:

What is carefulness? When having tried to live with non-passion, non-aggression, and non- ignorance, we meditate on virtuous dharmas, and guards the mind against all defiled dharmas, we possess the karma that completes all the perfections and fully establishes them.

If carefulness exists, all goodness and virtue will be established. If it does not exist, they will not. It is also taught to be the root of all the dharmas of Buddhahood.
The Spiritual Letter says:

Carefulness is the place of amrita. Without that care,
It is taught that one achieves the place of death.
Therefore, in order that virtuous dharmas may increase,
Always act devotedly with carefulness.

The Samadhiraja Sutra says:

Generosity, discipline, and likewise patience and so on,
As many virtuous dharmas as anyone may mention,
The root of all of these virtues is this carefulness.

The Sutra Requested by Jewel-Crown says:

What is carefulness? It is just that which establishes virtuous dharmas. By the carefulness of the bodhisattvas, the essence of enlightenment is made beautiful. It is the root of the dharmas of enlightenment. It is the place of the dharmas that establish wisdom. The main support [49] of virtuous dharmas is individually grasped. Formerly heard dharmas do not go to waste. [50] Dharmas that should be gathered are gathered. Dharmas of obscuration are not gathered.

Thus if mindfulness, awareness, and carefulness are not accomplished, what we have formerly heard degenerates. Though mere faith, hearing, and effort exist, they are covered with fallen muddiness. Since they are impure, there is no liberation from samsara and the lower realms. The Bodhicaryavatara says:

For one who has a mind without awareness,
Hearing, contemplating, and meditating
Will be like water in a leaky vase.
They will not remain in memory.

Even in those who have heard any things,
Faith, and any genuine perseverance
Will be transgressed like falling in the mud
If there is the error of non-awareness.

On all occasions examine the mind, and whatever distractions there may be, if we have to enter into them, what is on the side of virtue and accords with that, with its retinue, we sincerely devote ourselves to its proliferation, and that non-virtue should not increase. When the virtuous exists alone, Dhyana and so forth will enter into absolute virtue, and produce equanimity without remainder. Whatever and wherever something is to be produced, other than that many imperfections should not also be entered into. This is because they are hindrances to establishing that.

Thus, at the time of generosity, even if there is supreme discipline, except for merely not transgressing it, effort in it is rested in equanimity, and we must put our effort into generosity. At such times, giving and hindering by knowing how to distinguish higher and lower is important. The Bodhicaryavatara says:

Thus at the times of generosity,
Let discipline rest in equanimity.

Whatever is intended, act on that.
Do not think of anything other than that.
By always thinking of that very thing
It will in a little while be accomplished.

In that way all good will be produced.
Otherwise neither one will be accomplished.

The Tsanaka [51] says:

If with the former unfinished, one practices another,
One will be exhausted and neither will be produced.
If we do not keep one foot set steadily,
Lifting the other will be a cause of falling down.

The Bodhicaryavatara says:

For the sake of the small, do not lose the great.
Chiefly think of the benefit of others.

The Compendium of Instructions, Shantideva's commentary says:

A medicinal tree must always be kept alive. If it is alive, it will be associated with benefit for others. Just so, this body should be kept and not given up, until one attains the bhumis of the noble ones.

The Bodhicaryavatara says:

Because of impure notions of compassion
The body should not be lightly given up.

In such cases, small virtue may be accomplished, but if former great virtue is lost, the lesser will also be left behind. As the virtues of the paramitas are trained in and gathered they become progressively more and more exalted. As the higher are produced, the lower are made into equanimity. The Bodhicaryavatara says

The paramitas of generosity and so forth
Are progressively more exalted than the last. [52]

The Edifice of the Three Jewels says:

Though some person with a joyful mind
Gives generously for even a hundred years,
One who keeps pure discipline for a day
Is much nobler than that other person.

Guarding by knowing the proper occasion is important.

Moreover, the details of daily Dharma practice and details of eating food and so forth, and actions of conduct should be briefly told.

First, on arising, rise after remembering the three jewels and bodhicitta, if even in dreams we have done evil deeds, they should be confessed right away, and if there was virtue, that alone should be rejoiced in. This is because both day and night the habitual patterns of mind are the same. The Middle Length Prajñápáramitá says:

Shariputra, if one meditates daily on the perfection of prajña, it will increase. By meditating in dreams, it will also increase. This is because daytime and dream are without distinction.

Then with the previously taught liturgy take the vow of arousing bodhicitta. The aspects of day and night should not deteriorate at all, so that they will be enhanced and increased. Then whether or not we want food, remembering the three jewels, offer one of the four parts. One is left to be given to those who may unexpectedly arrive. One pinch and so forth is offered as a torma. One part is eaten by ourselves. Also one part may be given to the three jewels, one to the protectors, and one to ourselves. The leftovers are offered to bhutas who are able to receive them. The Compendium of
Action says:

Food should be divided in four parts.
The first is offered as pure food for the gods.
After that one to the guardian protectors.
Very large tormas are to be presented.
Remaining from one's personal food and drink
The leftovers are given to the bhutas.

According to what is taught in the Vinaya of the holy Dharma, of three parts the first is offered to the three jewels, the second left for monks, Brahmins or kshatriyas who may happen to come by, the third one enjoys.

At the time of eating, eat with the attitude that food is unclean, the attitude of sadness, and the attitude that one is benefiting a city of the family of worms and that for a little while one should dwell in a great ship crossing to the essence, enlightenment. However, do not eat with any attitude that increases desire and greed.

Also of the four parts of the body, one is empty, two are food, and one is drink. The Eight Aspects says:

Two parts are food that is eaten
One part is said to be drink
One part is of air and so forth.
Those complete the four parts.

Or also according to its arising from the basis of food, there are three parts, two of which are food and drink, and one of which is empty. If there is starvation, a host of worms will harm one, certain illnesses will arise, and one will not be able to undertake actions. If one is very full, in consequence many illnesses will arise, and it is said that there are the faults of samádhi becoming unworkable and so forth. The Bodhicaryavatara says:

One should eat no more than what is sufficient

That is how one should eat. Then the subsequently-impermanent mind establishes the dedication of food. As explained in the scriptures:

The patron king and
The host of other beings, also living in cities
May they always gain happiness.

Then if one is going somewhere, looking ahead just a yoke's distance to examine the path for living beings, one's mind will not be deceived. The Prajnaparamitasamgatha says:

Look for just a yoke's distance, and in going one's mind will not be confused. Also look with eyes cast down and if someone comes smiling say,

"It is good." At dangerous times look in all directions. The Bodhicaryavatara says:

As for giving in to useless distraction,
We should never aimlessly look around.
Keeping my mind always true and resolute
We should always keep the eyes cast down.

However simply for the sake of comfort
Sometimes one should look to the directions.
If some [53] should then appear before one's eyes.
One should look at them and bid them welcome.

To watch for dangers on the path and so on
Look again and again to the four directions.
For comfort, having turned the head around,
One should look and check the path behind.

Having examined both before and behind,
One should proceed and either come or go.

Thus on all occasions one should act by because of having knowledge of what should be done.

Then, sitting under trees and so forth, perform what is good, meditating, reading, and so forth. Sometimes if one wants to listen to the Dharma, one should see noble persons. Never speak haughtily and roughly. One should speak as is taught in the Moon Lamp.

Before a great being like you, how could I not be confident. You have great prajña.

That and so forth is how one should speak. If someone wants to hear the Dharma, it is explained that we should examine whether they are a vessel. If great things are explained to those of small mind, they will abandon Dharma and go to the lower realms. The Prajnaparamitasamgatha says:

When they hear, those of small mind will abandon.
Having abandoned, they will be without refuge,
They will go to the unremitting Hell.

Likewise small things should not be told to great people. The Bodhicaryavatara says:

Those who are suitable vessels of the vastest Dharma
Should not be joined to teachings meant for lesser beings.

Explaining the Dharma to a woman alone without a companion is inimical to pure conduct, and one will become the object of slander. The Bodhicaryavatara says:

Nor to a woman without some other person there.

The White Lotus says:

The wise, when at any time
They explain the Dharma to women,
Should not go alone.
They should not stay and joke.

Moreover the path of conduct should not be explained to those who do not respect it and so forth. The Bodhicaryavatara says:

Do not explain the Dharma to those with no respect.
To those who wrap the head, like people who are sick
Who carry a sword or staff, or have a parasol
Or anyone who wears a hat upon the head.

Then in a spacious place ornamented with lion thrones and so forth, without personal desire for respect, veneration, and so forth, one explains the Dharma with an attitude of benefiting others. The White Lotus says:

In a clean and pleasant place, on a spacious seat,
Excellently arranged and carefully-spread,
Well painted with the finest excellent colors,
Well-dressed, wearing a good clean Dharma robe,
Always without the least desire for these,

Eating and drinking any food and drink,
Not having a wish for one's clothes and for one's seat,
One's robe, and medicines for curing sickness,
Not receiving anything from one's retinue,

Skillful in respect to others, may I always
Establish these sentient beings in Buddhahood.
To benefit the world, may I think of the Dharma,
As the total requisite of my happiness.

That is how it should be done. Whatever sorts of persons one meets with and whatever they say kill pride and without disrespect smilingly give the teachings in pleasant speech. The Moon Lamp says:

Smiling like the waxing moon and gentle
To the older generation and the younger
One should always speak with sincerity.
And be without pride in everything that is done.

The pleasant conversation of the world
One should speak properly in a timely way.
A variety of distracting words of chatter
Because of fear one never ought to speak.

Pleasant speech and praise may be used when without loss for oneself they make the minds of others happy. The Bodhicaryavatara says:

To all of those that we hear who may have spoken well
We should tell them so and say to them "well said!
If one sees persons performing meritorious actions, praising them creates supreme and excellent joy.

If they are hidden, good qualities should be spoken of.
And if they are spoken of, we should repeat that later.
If someone talks about our own good qualities,
Think that virtue in general is known and understood.

All undertakings are done so that we can be happy
This is rare for even those who have the price.
In view of that, let us be happy at finding joy
In any virtuous deeds that may be done by others.

Nothing will be lost by acting in this way,
And in the coming life we have great happiness.
But faults will make us here unhappy and miserable
And in the life to come we have great suffering.

When speaking we should be relevant and to the point
Keeping the meaning clear and speaking with pleasing speech.
We should have abandoned both passion and aggression
Speaking softly and only for a moderate time.

Then by this rejoicing, excellent ones are perceived as teachers, middling ones as companions, and lesser ones as retinue, old ones as fathers and mothers, young ones as children. Those of the same age are perceived as brothers and so forth, and by that they are made devoted. The Sutra of the Ten Dharmas says:

By body, speech, and mind being separate from receiving evil topics perception is produced of the preceptor as teacher. Perception of the preceptor as master is produced. Behaving purely for the older, middle, and young generations, they are so perceived, and devoted reverence is produced.

Generations of Beings says:

Holy ones will never pamper their bodies.
The spiritual friend relies on a gentle manner.
If one is near them a particle of their virtues,
Even if one does not practice, is established.

Hidden transgressions and subtle improprieties should not be done. The same text says:

As for unseen evil deeds that may be done,
As with poisonous food, how will there be happiness?
That by the gods and the purified eyes of accomplished yogins
These will not be seen is quite impossible.

Thinking how the freedoms and favors are so difficult to obtain and how the arising of a Buddha is difficult and so forth, be conscientious. The Sutra requested by Guarder of the Horizon says:

A Buddha, a great sage who benefits the world
Only arises once in a thousand million kalpas,
Now that they have attained the holy freedoms and favors,
Those who want liberation should abandon un-conscientiousness.

This body, to guard the Dharma, should be guarded from sickness and disease. Thinking of it as a ship, do not reject its food, clothing, and so forth. We should not torture ourselves with useless mortifications and ascetic practices.
The Bodhicaryavatara says:

Even as a mere support of coming and going
The body should be thought of as being like a ship.
In order to establish benefits for beings,
The body must become a wish-fulfilling body.

The Four Hundred says:

Though this body indeed is seen as an enemy,
Properly regulated, it lives for quite a long time.
From that a large amount of merit can be attained.

Also it is impermanent and the mind that aspires to enlightenment should be produced. The Expression of the Realization of the Seven Princesses says:

Samsaric bodily life is a dewdrop on the grass.
If one is long accustomed to not depending on it,
One will always attain the state of mahasukha.

Life is also guarded because of its bestowing wealth. For the sake of the great Dharmas of arousing bodhicitta and so forth, life must be guarded without deprivation. The Sutra of Instructions to the King says:

By me, the bestower of wealth, the body, is guarded.
Bestowing wealth and the body, life is guarded.
Bestowing wealth and body, as well as life,
The Dharma especially is to be guarded.

The mind should be examined. By eliminating faults that are seen, the kleshas will not become firmly entrenched. The Request of Brahma says:

If one completely knows the faults of mind,
The faults of mind will not be stabilized.
If mindfulness is good within the mind,
One will attain the place of faultless peace.

Moreover, a tooth stick, spit, excrement and so forth should be disposed of in a solitary place not frequented by people, where it will inconspicuous. The Bodhicaryavatara says:

Personal refuse such as tooth cleaning sticks and spit
Should not be thrown away where they will be visible.
It is vulgar for persons to urinate and so forth
In water or on good land that is used by other people.

The Vinaya also teaches that defiled things should not be thrown away in usable water and so forth. Also at mealtimes, The Bodhicaryavatara says:

We should never eat with a mouth that is full of food, Noisily, or with talking, or with an open mouth.

Wherever we are, and particularly with the guru or among many people, indecorous bodily behavior, sleeping, lying, stretching the soles of one's feet forward, rubbing ones hands together, and so forth, should not be done. Be straightforward. Everything should be done gracefully. The Bodhicaryavatara says:

One should not stretch the soles of the feet toward other people,
And likewise not rub the hands together in their presence.

One should never travel lying in a bed
Nor be alone with women who are committed to others
Having seen and asked the conduct the world approves,
One should abandon anything that will be offensive.

Sloppy worship, laughing at the view, flirting, and all such un-pacified aspects body, speech, and mind should above all be completely controlled and tamed. The Flower Garland of Vinaya says:

Songs, and dances, and jingling ornaments,
Any seeing and entering into them
As well as the evil of having directly transgressed,
Are causes of straying from the life of discipline.

So doing necessarily leaves one far from enlightenment. The Sutra Requested by the Guarder of the Horizon says:

Uncontrolled, and wild and arrogant;
Disrespectful and proud, with much desire;
With rigid kleshas and overcome by them,
Such people are far from supreme enlightenment.

As those who do not tame themselves cannot tame others, first we should make ourselves peaceful and tamed.
The Compendium of Limitless Good Qualities says:

Some, while they have not tamed themselves speak the words of noble enlightened beings.
Acting in contradiction to their own words, they cannot tame others. When we have realized this, placing all beings in our hearts, we should try a little to tame what is untamed in ourselves.

The Edifice of the Three Jewels says:

Those who have not crossed cannot bring others across.
Those who are not liberated cannot liberate others.
Those who are blind cannot show the path to others.
Those who are liberated can liberate other beings.
Those with eyes can show the path to those who are blind.

The Ten Dharmas says:

Just as I make an effort so that all sentient beings may cross over, make an effort so that all sentient beings may be liberated, make an effort so that all sentient beings may enter into peace and gentleness; since by not taming, pacifying, and guarding myself, this will not be my lot, I should be pacified, tamed, and guarded.

Similarly, if by others benefit is received and harm arises for myself, let it be a cause of good karma and enlightenment. Among all like one who endures sadness and weariness from others by producing a very humble mind or outcast-like perception, become gentle, do what needs to be done, and remembering all that is said, be heedful and conscientious. Disparaging others and behavior because of desire and aggression should not occur even in dreams.
Daily, morning, noon, afternoon, and night, and again late at night, at midnight, and early in the morning, there should be threefold accumulation of prostrations, confession of evil deeds, and dedication of merit. Train in chanting the Three Accumulations, [54] and confessing falling away from enlightenment. The Bodhicaryavatara says:

Three times in the day and also three at night
Chant The Sutra of the Three Accumulations.

Moreover in all actions and behavior one should spend one's time in virtue alone. The Mahayanasutralankara says:

As in the activities of the Buddha sons
They formerly entered into the various realms of the senses,
Just so by words according with my family,
What they formerly did for beings I too shall do.

That is the idea. It is taught extensively in the Completely Pure Realization of the Flower Garland of Buddhahood: [55]

When bodhisattvas enter into a house, they arouse bodhicitta, thinking "May all sentient beings attain the city of liberation." Similarly, When they go to sleep, they attain the Dharmakaya of the Buddhas. When they dream, they realize that all dharmas are like a dream. When they awake, they awaken from ignorance. When they arise, they attain the body of Buddhahood. When they kindle a fire, the fuel of the kleshas is burned. When it blazes, the fire of wisdom blazes. When they move, they attain the amrita of wisdom. When they eat food, they attain the food of samádhi. When they go forth, they are liberated from the city of samsara. When they descend stairs, they are entering samsara to benefit sentient beings. When they open a door, they open the gates to the city of liberation. When they shut a door, they shut the gates of the lower realms. When they set out on a path they tread the path of the noble ones. When they go upwards, they bring all sentient beings into the happiness of the celestial realms. When they descend, they cut the continuity of the three lower realms. When they meet sentient beings, they meet Buddhas. When they step forward, they are going to do benefit for sentient beings. When they lift sentient beings, [56] they are bringing them out of samsara. If they see persons who possesses ornaments, they will attain the major and minor marks. If they see persons without ornaments, they will possess the qualities of purity. If they see a full vessel, it is filled with Buddha qualities. If they see an empty one, faults are emptied. If they see people rejoicing, they will rejoice in the Dharma. If they see them sad, they will be sad about compounded things. If they see happy sentient beings, they will attain the happiness of Buddhahood. If they see sufferings, all the sufferings of sentient beings will be pacified. If they see sickness, there will be liberation from sickness.
If they see returning of kindness, they are returning the kindness of all the Buddhas and bodhisattvas.
If they see it is not acknowledged, they are not acknowledging wrong views as kindness. If they see disputes, they can eliminate all the disputes of the fathers. If they see praise, all the Buddhas and bodhisattvas are praised. If they see discussions about the Dharma, the confidence of the Buddhas is attained. If they see bodily form, they see all the Buddhas without obscuration. If they see a stupa, they become a stupa for all sentient beings. If they see merchants, they will attain the seven Aryan riches. [57]
If they see homage, they arouse bodhicitta, thinking, "May the world along with its gods attain the non-manifestation of the center at the crown of the head.

Moreover, for all who are uselessly disturbed, with sadness and fickleness of mind, doodling in the sand, babbling, thinking discursive thoughts and so on, when distractions arise, until they have abandoned these by mindfulness and awareness, may all the actions of body and speech and the thoughts of mind be caused to become Dharma. When they go to sleep at night, lying on the right side, may they sleep with their heads in a northerly direction. Remembering death and recollecting the three jewels, may they sleep resting their minds in dharmata like the sky. (i.e. dharmin, the realm of dharmas, and dharmata, their real nature) The Bodhicaryavatara says:

As the Lord slept, passing into in nirvana,
So should we sleep in the desired direction.

Day and night aspire to the activities of the excellent noble ones, or sing the meditation songs of the masters, the Seventy Aspirations and so forth, performing them before statues, stupas, and so forth. Here as to what is taught by the "Twenty Verses" The Precious Mala says:

1 To the Buddha, the holy Dharma, and the Sangha,
And also to the assembly of bodhisattvas
Always paying homage and going to them for refuge,
Let us prostrate to those who are worthy of veneration.

2 We should bring evil deeds to a state of total extinction
Completely accomplishing all that is meritorious
As for the merits of the host of sentient beings
We should rejoice in any merits that they have.

3 Having bowed our heads and joining our palms together,
For the sake of their turning the wheel of the Dharma
And so that they will remain among beings in this world,
We therefore make supplication to the perfect Buddhas.

4 By the merits of having performed this liturgy
Whether it is performed or not performed by me
As a result may sentient beings without exception
Possess the unsurpassable attitude bodhicitta.

5 May sentient beings have perfect spotless faculties
Their lives transcending any lack the excellent freedoms
And have complete control over all their actions
And be well nourished having all their needs fulfilled.

6 May all embodied beings abiding in the three realms
Have jewels in their hands as a sign of ultimate wealth
May all the requisites be utterly limitless
And in samsara may they be inexhaustible.

7 Always having all that is indispensable
May they become supreme and turn into excellent beings.
May embodied beings have all the required knowledge
And the ability to do what must be done.

8 May they have excellent color, and excellent healthy bodies.
May they be exalted and brilliant in their presence,
May they be without any illness and suffering,
And may they have tremendous power over life.

9 May they all be capable in the ways of upaya,
Free from any kind of fear of suffering,
May they be diligent in relation to the three jewels,
And possess the great wealth that is the Buddha and Dharma.

10 May they be joyfully kind and very compassionate
Resting all the kleshas in equanimity,
Adorned with generosity and discipline,
Along with patience, exertion, meditation, and prajña.

11 May they completely perfect the two accumulations.
May they be glorious with the major and minor marks.
As well as the ten Bhumis, which are beyond conception;
May they attain the various powers and masteries.

12 May we and other sentient beings, whoever they are
Be adorned by virtues such as these above,
And be liberated from all our various faults
Like the kind and excellent being known as Maitreya.

13 May we be the hope of every sentient being.
Completely having perfected all good qualities;
And always may we have the power to clear away
The suffering of all embodied sentient beings.

14 In all the various worlds whatever beings there are
Who are afraid of anything, may all those beings
Who even hear so much as the sound that is our names
By having done so, later become completely fearless.

15 May beings by seeing us and by remembering us
And even by their only having heard our names
Be sure of the natural state that is free from all disturbance
And so attain complete and perfect enlightenment.

16 And in all succeeding generations of beings
By means of having gained the five-fold higher perceptions.
Always for any sentient beings that there may be
May we continue to do such benefits as these.

17 Whatever beings there may be within the world of samsara
Desiring the performance of any evil deeds
Nevertheless may even these be without harm,
Reversing evil action once and forever after

18 The physical elements, earth and water, fire and air,
Are like a field full of health-giving medical herbs
Or a forest of trees that grows in the wilderness.
They ceaselessly provide what people naturally want.

19 Though the lives of sentient beings are impoverished
May I become even poorer by making this exchange:
May their evil deeds all ripen in myself.
May all my share of happiness ripen in other beings.

20 All the sentient beings who remain in the world of samsara
Who are not liberated, may as many as that
All without exception be completely transformed
Attaining the unsurpassable state of enlightenment.

Saying this three times, three times a day brings inconceivable merits. The Bodhicaryavatara says:

Therefore, in the presence of a representation
Or otherwise as it may be appropriate,
Say these twenty verses from the Precious Mala
Three times every day and three times every night.

Also this was taught by the Buddha Bhagavat:

If the merit of saying these words were given form,
As for being more numerous than the sands of the Ganges
Even the realm of the world could not contain it all.

Moreover as the sutras and the Bodhisattvapitaka say, devote day and night to training. Why? The dreamlike freedoms and favors are only there for an instant. They are impermanent like a bubble in water. If while we have them we do not set out on the path, we cannot do so later.

i.e. Develop bodhicitta : (see Shantideva)

· Using the four preparations:

Ø Know the benefits,

Ø Purification,

Ø Accumulation of merit

Ø And using the methods of Shantideva and Chékawa

· Firmly accepting the aspiring and engaging bodhicitta:

Being ready to take the actual vows of a bodhisattva

And to practice the six perfections.

Stabilize bodhicitta:

· Conscientiously attending to the wholesome actions of our body, speech and mind -- in order to prevent the precious bodhicitta from decreasing -- once we have taken hold of it.

The method of conscientiousness:

Ø Consciousness is a mental factor that is vigilant in preventing us from wandering towards delusions, and being sidetracked by the meaningless activities of body, speech and mind.

Ø By guarding the three doors -- essential to the practice of pure moral discipline / have to guard against actions that are in conflict with the dharma

§ Body: killing, stealing, sexual misconduct

§ Speech: Lying, harsh words, divisive speech, idle talk

§ Mind: craving, ill will, wrong views

Ø Its opposite is a careless attitude of recklessness or unconcern leading to deluded activity, the creation of negative karma and the degeneration of our practice and precepts.

Ø Being conscientious about our three doors is the way to ensure that our positive, virtuous qualities are stabilized and abundantly increasing.

Ø All vows and precepts serve the same purpose: to help the practitioner develop along the path to liberation and enlightenment.

Ø Note: the link between the non-virtuous actions and the delusions (all originating from self-grasping) is established bellow -- the delusions are the motivation behind the non-virtuous actions that develop into bad habits (feeding the delusions) and cause all the suffering. They are causing suffering because they are based on illusions, not reality; thus inevitably ending in deception. The harder we got attached, the harder it hurt.

How to practice conscientiousness: (Motivation, Lamrim meditations 2-7 and Wisdom).

a. Conscientiousness and bodhicitta.

§ 1. The reasons why it is unwise to abandon bodhicitta.

§ It can easily degenerate; we have to guard it vigilantly.

§ It would be breaking a solemn promise to benefit all sentient being.

§ 2. The faults of abandoning bodhicitta.

§ One is lead into the three lower realms.

§ It will be like deceiving everyone; a great evil.

§ The benefit to others will decrease.

§ This is the heaviest of all violations of our vows and greatly weakens our ability to benefit others.

§ One is far removed from the bodhisattva grounds.

§ Even if we can retake the vows.

§ Note: It is like an ex-alcoholic drinking a glass of alcohol after quitting for a long time. It is like falling down the hill again. This is the mother of all addictions: being addicted to "self." But most of us don't even know it is just an addiction / an illusion. The only thing it brings is temporary, poisoned pleasures, and a lot of increasing, accumulated suffering.

b. Conscientiousness and the precepts.

§ 1. Abandoning non-virtue.

§ Meditating on the precious human life, death and impermanence.

§ Our future is in our hands; let's not waste this precious and rare opportunity; time is running; once in the three lower realms it is for very long.

§ 2. Meditating on virtue (Lamrim Meditations 2-6).

§ i) Strive to abandon the infinite evils collected in previous lives: purification using the four powers.

§ ii) Merely experiencing the suffering of the lower realms will not lead to release: only wisdom does -- have to study both the cause and the remedy of samsara.

§ iii) Not giving effort to the practice of virtue now that the perfect human rebirth has been obtained is self-deception -- think at that moment of death and rebirth.

§ iv) If virtue is not practice now, suffering will be experienced in this life as well -- ex. Regret, fear and panic at the moment of death.

§ v) If virtue is not practiced now, one will be led into realms of unfortunate rebirth -- law of cause and effect.

§ vi) Following from the above, it is reasonable to abandon non-virtue and practice virtue -- conclusions of the above mentioned meditation : precious human life, death and impermanence, the thee lower realms, karma.

§ 3. Abandoning delusion (Lamrim Meditation 7).

§ i) The faults of delusion.

§ Delusion gives us no choice: we are slaves of our wrong views.

§ Know the enemies and how they operate and harm us (their faults).

§ The six root delusions: Attachment, anger, pride, ignorance, deluded doubt, wrong views.

§ Know their respective temporary antidotes.

§ Learn the permanent antidote: wisdom of emptiness.

§ Delusion brings infinite suffering.

§ Delusion harms one for a long time: for infinite lifetimes to come.

§ Following delusion as if it were a friend is unwise: it is a blind law.

§ Being patient with delusion is unwise: it is an unforgiving law.

§ Developing encouragement to dispel delusion: destroy the enemy.

§ Note: only the wisdom of realizing emptiness will bring the proof of their complete illusory nature; until then we have to use temporary reasoning’s (see their effects) and antidotes (virtues) -- trusting Buddha.

§ ii) The inappropriateness of grieving over the hardship to be endured while abandoning delusion: think about the goal.

§ iii) The joy of being able to abandon delusion.

§ Unlike an ordinary enemy, when delusion is completely uprooted it cannot return.

§ As the cause of delusion is wrong views, with diligence it can be abandoned.

§ For these reasons, it is suitable to abandon delusion: nothing is self-existent and permanent.

Strive to bring this mind to its complete fruition:

Strive to bring this mind to its complete fruition: perfect enlightenment.
This is done by taking the bodhisattva vows and practicing the six perfections.
Next is the five consecutive paths and the ten grounds of a bodhisattva.
Also next, the secret way.

Practicing mindfulness and alertness as the observation of pure moral discipline.

a) The method of guarding the practice is to guard the mind.

· 1) We must guard our mind and keep it from wandering; protect our mind from delusion and yoke it to the practice of virtue.

· 2) It is very important to subdue this wild beast out of control; the mind is the cause of all the sufferings in this and futures lives.

· 3) Many benefits will follow from taming the mind. All of our fears will swiftly come to an end. All positive and wholesome attainments will fall into the palm of our hand. Otherwise our meditations will be hollow and empty.

· 4) We will be able to overcome all our fears.

· 5) Because all fear comes from the mind that is untamed. Now our self-cherishing mind fear arises immediately whenever we encounter anything even slightly threatening.

· 6) All the infinite miseries and fears of this and future lives originate from our mind. All our faults and problems depend upon our mind. Our suffering and our happiness do not arise only because of external causes and conditions. The outer circumstances are not the sole factors determining our state of mind; they arise principally from the mind. In fact, the entire universe and all the beings living therein originate from the power of mind. Everything that exists is shaped by the power of mind and all that we encounter and experience is determined by our mind.

· 7) "Who purposely created all the weapons of hell? Who created the burning iron ground? And where did the enticing women come from?

· 8) Because every environment and all living beings have come into existence as a result of sentient beings' accumulation of collective and individual karma, and because karma is created by the mind, within the entire scope of the universe there is nothing to fear but our own uncontrolled and evil mind.

About The Six Perfections

· 9,10) Giving is a mental training and involves acquainting ourselves with the thought of giving without desiring anything in return. This perfection is not aimed at eradicating external poverty but at eradicating our own internal miserliness. It depends entirely upon our mind.

· 11) Moral discipline refers to a mind that has abandoned all non-virtuous actions. It is the maintenance and guarding of this mind that constitutes the true observation of moral discipline. Once the mind has become completely accustomed to abandoning every trace of non-virtue and transgression of vows, it has achieved the perfection of moral discipline. It depends entirely upon our mind.

· 12-14) Patience: Only by defeating our own anger can we overcome those who would harm us. It is easier to cover our feet with leather, than to cover the whole world with it. In a similar manner, it is far better simply to control our own anger than to try to defeat our external foes. Abandoning anger depends upon training the mind. It depends on familiarizing our mind with the willingness to endure the pains and discomfort of suffering. It depends entirely upon our mind.

· 15) Effort : In order to generate a sufficiently powerful and concentrated state of consciousness to achieve such an extraordinarily rebirth we need to train our mind with great perseverance and diligence. It depends entirely upon our mind.

· 16) Concentration (as a perfection) concerns training the mind so that it remains focused upon an object of our choice. When this concentration becomes effortless and completely unwavering the state of tranquil abiding can be attained. Reciting mantras, prostrating, fasting and so forth are all practices that can generate a great deal of positive energy. But if our mind wanders during these practices, they will be without benefit or meaning. It depends entirely upon our mind.

· 17) Wisdom is necessary to uncover the sublime secret of the mind, the most significant of all dharma realizations: the emptiness of true existence. To gain this subtle understanding and realize the wisdom of emptiness depends mainly upon our mental effort. It depends entirely upon our mind.

· 18-21) There is no point in engaging in the many different practices of dharma if we do not guard our mind well. But what exactly is to be guarded? It is the consciousness of each of our physical and mental senses: the eye, year, nose, tongue, body and mind. For example, by preventing our attention from wandering to those visual objects that cause attachment, anger or other delusions to arise... from distracting sounds that foster delusions...all should be kept in check and prevented from wandering towards what is unwholesome. The most important one is the mind itself. Because if we gain control over our mind there are no external stimuli that can possibly harms us. Gaining this control is especially important during our meditational practices, most specifically when we are trying to develop deep concentration. If we do not learn how to guard our mind properly, we shall not receive results from even the most advanced dharma practices. Even more important if we are with irreligious people.

· 22) It is far better to let our body, honor, livelihood, wealth and other virtues decline than to let our practice of guarding the mind decrease.

b) The method of guarding the mind is to practice mindfulness and alertness:

· Mindfulness: It focuses on an object with which the mind has previously become acquainted. It is the nature of mindfulness not to forget this object but to hold onto it. The function of this mental factor is that it does not wander away from the object onto which it is holding. Thus it is obvious that without mindfulness, we can make no progress in our studies. At the beginning, middle and end of our practice, mindfulness and alertness are of the utmost importance in the acquisition of virtuous qualities.

· Alertness: It is a mental factor that is a type of wisdom. For example, if we have placed our mind upon an object with mindfulness, alertness is the factor that checks to see if our mind has fallen under the control of mental sinking or excitement. It looks out to see whether our meditation is proceeding well or badly. Thus it is the type of wisdom that examines our mind and then understands how it is functioning. Alertness is the fruit of mindfulness and has a very close connection with it.

· If mindfulness and alertness are lost, the power of one's virtue will be weakened -- our mind wanders toward delusion.

· If mindfulness and alertness are lost, pure wisdom will not arise.

· If mindfulness and alertness are lost, pure moral discipline cannot be observed.

· If mindfulness and alertness are lost, previously accumulated virtue will degenerate.

· If mindfulness and alertness are lost, new virtue cannot be accumulated.

· We develop mindfulness, because alertness arises naturally from it.

Ø Outer circumstances: following the instructions of our guru which will remind us of the suffering of the thee lower realms and of the need to honor the vows.

Ø Inner circumstances: Cultivating the taught "I am always dwelling in the presence of all the Buddhas and bodhisattvas" -- like all encompassing natural laws that determine the effects of my actions.

c) How to practice moral discipline by means of mindfulness and alertness -- Three Types Of Morality--

Practicing The Moral Discipline Of Restraint.

 - Morality One

Ø Simply to prevent improper conduct of our body, speech and mind.

Ø Method 1: At the very beginning of any action - whether it be thought, word or physical deed - we should examine our motivation and check to see whether it is wholesome or unwholesome. If we discover that the motive behind the action we are contemplating is defiled by one of the delusions such as jealousy, greed, ill will and so forth, we should bring to mind the faults of that delusion and immediately abandon the defiled thought.

Ø Another Method of guarding our behavior: One effective way to deal with this strong arising of delusions is to remain for a short while as if we were a piece of wood : unmoving, non-reactive and without thought. if we can avoid giving expression to our delusions in this way, the object that aroused the defiled mind will soon be forgotten and the delusion itself subside. By depriving them of energy in this way, we shall prevent our delusions from motivating our behavior and they will soon fade away of their own accord.

Ø In dealing with others: If we keep our bodhicitta motivation in mind, we shall find it much easier to make the correct discriminations (how to act). Our basic consideration should be: "What is more beneficial for others? What is the best way of dealing with the situation so that they receive the most good?"

Ø Be realistic, take into account not only your own limitations but the changing circumstances around you. We should do whatever is most important at the particular moment; we must use our intelligence as much as we can.

Ø After we have checked our motivation and have decided upon a wholesome course of action, we should try to perform that action with a high degree of mindfulness.

Ø See specific examples.

Ø Furthermore, we should not give in to the desire to seek worldly gain, reputation, honor, veneration, fame and so forth.

Ø Should our practice of dharma be interrupted by impatience, laziness, fear, shamelessness or the desire to speak without meaning, it is wise not to give energy to any of these thoughts.

Ø If strong attachment arises to our relatives or friends we should remain as impassive as wood.

Ø Whenever we see a danger arise, we should apply the appropriate counter-measure and hold firmly onto our mind.

Ø We should try to overcome pride in our actions and keep our mind well balanced.

Ø Regard everything and everyone as a magician's illusion.

Ø We should check if any practice we are doing is actually deceasing our delusions and bringing our mind under control. Otherwise drop it.

Ø Outline Of The Ten Non -Virtuous Actions: in terms of the four factors needed to bring each action to full fruition.

§ The object of the action.

§ Our intention while performing the action.

§ The type of action itself.

§ The completion of the action.

Practicing The Moral Discipline Of Gathering Virtue 
- Morality Two (ex. giving, morality, patience, rejoicing, dedicating, beseeching, requesting the Buddhas to turn the wheel of dharma, developing loving-kindness and compassion, exchanging self with others ... meditation, wisdom).

Ø Abandoning attachment to the body.

Ø If we do not reduce our attachment to our own body it will be impossible for us to keep pure moral discipline.

Ø "Exactly what is it that I am attached to?"

Ø Meditate on death and emptiness of the body.

Ø Also, as a temporary antidote, contemplate the body's impurity by analyzing each of its five parts: skin, flesh, bone, marrow and inner organs.

Ø The only reason for us to be protective of our body is if we are going to use it for the practice of virtue. Regard the body as a servant; not the reverse. regard it as a boat. We need to strike a balance by reducing our clinging, possessive attitude to the body while still maintaining it as a vehicle for our spiritual practices.

Ø Practicing virtue with skilful means.

Ø Following pure conduct of the body: smiling, with love and compassion, honestly, gently, considerate, humility, without noise...

Ø Following skilful conduct when associating with others: humble, with compassion encouraging to practice dharma, rejoicing in the virtues of others, all toward giving happiness to others and, in secret, taking their suffering -- see the eight verses of thought transformation.

Ø Following skilful conduct of body, speech and mind.

§ When communicating with others:  we should speak confidently, coherently and endearingly. Speak gently with moderation. See them as precious and as a mother.

§ Whenever we think to engage in a particular practice we should first contemplate its benefits and thereby develop a strong aspiration for what we are about to do.

§ Any virtuous actions done toward the field of excellence (three jewels) 

ex. offerings,  toward the field of benefit (mother, father, other from whom we have received great kindness) 

ex. giving; 

or toward the field of suffering (those suffering). 

ex. giving aid, protection and so forth.

§ For our dharma practices to be solid and well based we need to have a clear understanding of them and deep faith in their value.

§ We should try to cultivate a realistic attitude towards our practice and be balanced in what we do. Taking all things into consideration, we should try to determine which course of action is the most beneficial.

Practicing The Moral Discipline Of Benefiting Sentient Beings. 
- Morality Three:

Ø Only after our mind is well tamed by the first two points.

Ø Working for the welfare and benefit of all living beings.

Ø If we want to be of true benefit to others there are certain specific qualities that must first be developed. We need the dharma eye of wisdom, clairvoyance, skill in teaching the dharma and patience in enduring the harm received from others. In addition, we must be free from self-cherishing attitudes and be completely familiar with the state of mind that holds others more dearly than ourselves...The point is that if we whish to benefit others to the greatest possible extent we should first tame our mind, attain realizations and develop the wisdom that understands the consequences of our actions.

Ø One of the supreme ways of benefiting other is through the giving of teaching the dharma, but before such giving can be practices we need to understand the mind of the intended recipient…Teaching should only be given to those who have the proper attitude...Taking into account the general expectations and preconceptions of the society in which we live. ... Trying to determine the capacity and inclination of our listener's mind.

Ø On brief, we should not act in ways to displease worldly people.

Ø However, in the beginning of our practice, the most essential thing is to tame our mind for only this will enable us to benefit all sentient beings.

d) How to keep one's own practice from degenerating:

· Before we take the vows, it is strongly advise to check whether we can keep them or not.

· Abandon non-virtues

· Practice virtues

· Tame the mind, use mindfulness and alertness

· Have faith and listen to the guru

e) Conclusion: following the meaning and not merely the words of the practice.

· Whenever we perform any action through the doors of our body, speech and mind, we should use the wisdom of alertness again and again to check whether we are transgressing our precepts or if our mind is under the influence of delusion. This is the supreme method for maintaining mindfulness and alertness and ensuring that they do not decrease.

· In all situations the most important thing to remember is that the conduct of the bodhisattvas is something we must actually do. There is no purpose or value in learning the mere words of a teaching if we do not put that teaching into practice.

In brief, guarding the mind from harmful behavior for the benefit of others is the vow of discipline. -- from "Discipline" Below)

7. The explanation of the twenty downfalls, together with the associated qualities:

The Twenty Downfalls

Train in keeping these two bodhicitta’s without harm.
Five downfalls like wrong view are said to be like a king.
Five like staying in cities are like his ministers.
Eight are like his subjects, and two are common to all.
Altogether, twenty is the number of these.
It should be known that what accords with these is harmful.
Not having them, one avoids the harm of these downfalls.
It should be known that practicing this accords with goodness.

This follows the Essence of Space Sutra, where altogether nineteen root downfalls are taught.

The five characterized as being like a king, are:

1 appropriating the property of the three jewels,
2 inflicting punishment of a monk who possesses discipline,
3 drawing a renunciate away from discipline,
4 committing one of the five inexpiable actions, and
5 holding to wrong views.

Those which are characterized as being like a minister are staying in:

1 villages,
2 their vicinity,
3 cities,
4 towns and
5 their environs.

The eight characterized as ordinary are:

1 teaching emptiness to those of untrained mind,
2 turning back from dwelling in the Mahayana.
3 having abandoned individual enlightenment, to join the Mahayana,
4 to fixate the shravaka and Pratyekabuddha vehicles and enter into fixation.
5 for the sake of possessions and veneration to praise oneself and disparage others;
6 and to speak of one's own profound patience.
7 to cultivate and take the property of the three jewels
8 to give the wealth of shamatha to recitation.

As for those common to all, abandoning the mind of entering makes nineteen, on top of which The Edifice of the Three Jewels says:

Abandoning the mind of entering,
not uniting with the wholesome, making twenty.

The Moon Essence Sutra and the Akashagarbha Sutra also explain abandoning the mind of entering as a downfall.

If these downfalls arise, since this is unsuitable for a bodhisattva, one should try to remedy them. In the Twenty Vows four root downfalls are taught:

1 For the sake of possessions and veneration praising oneself and disparaging others,
2 To those who are suffering and without a protector not giving goods and dharma because of miserliness;
3 not hearing confessions storing up anger,
4 Abandoning the Mahayana and teaching a facsimile of Dharma.

The four root downfalls, they are intended being like being conquered.

By desire of possessions and veneration
Praising oneself and disparaging others,
And those who suffer without a protector
Stingily not giving wealth or dharma
Not hearing confessions of other people
But rather heaping up anger at others,
Leaving the path of Mahayana
Teaching facsimiles of the Dharma.

According to the teacher Asanga and his followers, four root downfalls are explained and also the manner of receiving bodhicitta is explained as arising from pure mind, depending only on homage and offerings, first by asking whether one's being has been defiled with obstacles, they will have very little ripening, and later one says the precepts,

If any of the four root downfalls have arisen, the way of remedying them is that the twenty vows should be taken again, during which ones defilements should be confessed three times to one's superiors before one. So it is maintained.
This should not be accepted more than three times, as it is explained in the Bodhisattvabhumi.
The followers of the master Nargarjuna explain the way of receiving as karma arising in pure continuum, producing the seven limbs. The ocean-like assembly does not ask about former obstructions and does not talk about later training. What is to be guarded against is the nineteen or twenty root downfalls.
The way of remedying in the Akashagarbha Sutra is that after supplicating, one remedies them. This is done as many times as the downfalls received. As for these two traditions, the mind only and madhyamaka are different.
Now the associated factors are explained. As for the factors associated with these downfalls, for example, associated with wrong view is the obscuration of mere devotion. From this fault, one should have the idea of them all.
The virtuous attitude and so forth that abandon wrong view are said to be without the fault. By not being obscured by the association, one is also said to be without the fault. All that is associated with virtue is said to be what one should train in.
In particular what is connected with benefiting others is the real thing that should be trained in.

 Bodhisattva Vows:

Root vows (1-18)

1. Praising yourself and belittling others because of your attachment to receiving offerings, being respected and venerated as a teacher, and gaining profit in general.

2. Not giving material aid or teaching the Dharma to those who are pained with suffering and without a protector because of your being under the influence of miserliness, wanting to amass knowledge for yourself alone.

3. Not listening to someone who has previously offended you but who declares his offence and begs forgiveness, and holding a grudge against him.

4. Condemning the teachings of Buddha and teaching distorted views.

5. Taking offerings to the Three Jewels of Refuge for yourself by such means as stealth, robbery or devious schemes.

6. Despising the Tripitaka and saying that these texts are not the teachings of Buddha.

7. Evicting monks from a monastery or casting them out of the Sangha even if they have broken their vows, because of not forgiving them.

8. Committing any of the five heinous crimes of killing your mother, your father, an Arhat, drawing blood intentionally from a Buddha or causing division in the Sangha by supporting and spreading sectarian views.

9. Holding views contrary to the teachings of Buddha such as sectarianism, disbelief in the Three Jewels of Refuge, the law of cause and effect and so forth.

10. Completely destroying any place by such means as fire, bombs, pollution and black magic.

11. Teaching Sunyata to those who are not yet ready to understand it.

12. Turning people away from working for the Full Enlightenment of Buddhahood and encouraging them to work merely for their own Liberation from suffering.

13. Encouraging people to abandon their vowed rules of moral conduct.

14. Causing others to hold the distorted views you might hold about the Hinayana teachings, as well as belittling the Hinayana teachings and saying that their practice does not lead to Nirvana.

15. Practicing, supporting or teaching the Dharma for financial profit and fame while saying that your motives are pure and that only others are pursuing Dharma for such base aims.

16. Telling others, even though you may have very little or no understanding of Sunyata, that if they obtain as profound an understanding as you have, that then they will become as great and as highly realized as you are.

17. Taking gifts from others and encouraging others to give you things originally intended as offerings to the three jewels of Refuge.

18. Taking anything away from those monks who are practicing meditation and giving it to those who are merely reciting texts.

The forty-six auxiliary vows are to abandon the following actions:

The first seven vows are against the perfection of giving:

1. Not making offerings every day to the Three Jewels of Refuge with your body, speech and mind by making prostrations, offering praises and doing meditation on their good qualities in order to develop respectful belief and confidence in them.

2. Following and acting out thoughts with which you desire to grasp and possess things because of discontent.

3. Not showing respect to older monks who may be Bodhisattvas.

4. Not answering questions you are capable of answering.

5. Not accepting invitations from others because of either anger, wanting to hurt the other person’s feelings; pride, considering yourself of too exalted a rank to be with more humble people; or jealousy, thinking other people of more respected rank than yourself will look down on you if you are seen with humble people.

6. Not accepting gifts of money and so forth from others because of either anger, pride or jealousy.

7. Not teaching the Dharma to those who wish to learn it.

The next nine vows are against the perfection of morality:

8. Ignoring, not forgiving and not helping those who have broken their discipline of moral self-control.

9. Not teaching someone another aspect of the Dharma, which he wishes to learn and which you are qualified to teach, but which is not, your own personal practice or interest.

10. Not committing one of the seven non-virtuous actions of the body and speech with a Bodhicitta motivation, if circumstances deem it necessary, by saying that to do so would be against the vowed rules of moral conduct.

11. Not committing one of the seven non-virtuous actions of the body and speech with a Bodhicitta motivation, if circumstances deem it necessary, because of lack of compassion.

12. Accepting things from others who have obtained them by one of the five wrong livelihoods, namely flattery, extortion or blackmail, contrivance, bribery or deceit.

13. Having your main interest be in frivolous activities such as entertainment, sports, drinking, being silly and so forth, causing your mind to wander and you to waste your time limitlessly, which you could be using more constructively for the practice of Dharma.

14. Holding an attitude of wishing to escape from samsara by yourself alone.

15. Not keeping these Bodhicitta vows because you think this will make you unpopular.

16. If you have broken one of your vows because of defilements, not doing opponent virtuous actions assigned to you.

Vows number 17-20 are against the perfection of patience:

17. Still becoming angry, while you are practicing virtue, and retaliating if you are hit, scolded, called a derogatory name or is the object of someone’s anger.

18. Neglecting to help those who are angry with you.

19. Refusing to accept the apology of others who admit they have wronged you.

20. Following and acting out thoughts of anger.

Vows number 21-23 are against the perfection of joyous effort:

21. Gathering a circle of disciples and followers because you wish to obtain such things as profit, praise, love and security from them.

22. Not eliminating from yourself such obstacles as laziness, procrastination, delusions of incapability and wasting your time and energy on trivial matters of samsara.

23. Being addicted to frivolous talk and gossip about sex, drinks, drugs, sectarianism and so forth because of your attachment and desire for them.

Vows number 24-26 are against the perfection of concentration:

24. Not making an effort to study the means for attaining single-minded concentration.

25. Not eliminating the distractions that block your meditation.

26. Seeing the exhilarating good feelings and other benefits you obtain from meditation as being ends in themselves, and being attached to them.

Vows number 27-34 are against the perfection of wisdom:

27. Neglecting to study the Hinayana teachings.

28. Turning to another means of practice when you already are following an effective means yourself, for this would be like changing teachers and vehicles in mid-stream once you are on a steady and sure course to Enlightenment.

29. Spending all your time and energy on reading non-Buddhist teachings, which, although permitted and even beneficial for enabling you to understand and help others, should not be pursued to the neglect of studying the Dharma.

30. Favoring and becoming attached to non-Buddhist teachings even when merely reading about them.

31. Rejecting the Mahayana teachings.

32. Praising yourself and belittling others in general because of arrogance or anger.

33. Not attending religious discourses, meetings, Pujas, ceremonies and so forth.

34. Despising your Guru and not relying on his words.

The next vows are offenses against the third morality of helping other people:

35. Not giving help to those who need it,

36. Avoiding taking care of sick people.

37. Not working to alleviate the physical suffering of others.

38. Not showing the teachings of the Dharma to those who are unaware of them and who work only for this life.

39. Not repaying the kindness others have shown you.

40. Not working to relieve the mental grief of others.

41. Not giving material aid to the poor and needy.

42. Not taking care of your circle of disciples, relatives, attendants and friends by giving them teachings and material aid.

43. Not encouraging and supporting the practice of Dharma and the virtuous actions of others.

44. Not praising and encouraging others who deserve praise.

45. Not preventing those who are committing harmful actions in general, and, specifically those who are a menace to the Dharma, from continuing their harm by whatever means are deemed necessary by circumstances.

46. If you possess extra-physical powers, not using them at a time of need.

There are four attitudes that must all be present in transgressing any vow for a vow to be broken completely. 

1. With the first attitude, you do not regard what you have done as being a mistake. 

2. With the second, you do not turn away from thinking to repeat this action. 

3. With the third, you rejoice and are happy about what you have done. 

4. And with the fourth attitude, being shameless and inconsiderate, you do not care about the consequences of your action for yourself and for others.

If you break any of these Bodhicitta vows, you must invoke the four opponent powers of declaring your previously committed non-virtuous actions in order to avoid experiencing their black karmic consequences. Then you must retake the Bodhicitta vows at an appropriate ceremony.

-- Produced by Dharma Therapy Trust
under the guidance of Venerable Geshé Damchö Yönten

8. The individual ways of guarding aspiring and entering:

 

Ø a. The way of guarding aspiring,

§ 1) The brief teaching,

§ 2) The extensive explanation,

§ a) The instruction to abandon the four black dharmas,

§ b) The instruction to practice the four white dharmas,

Ø b. Guarding the Mind of Entering.

a. The way of guarding aspiring:

[To guard aspiring bodhicitta one has to know what to accept (like the discipline of gathering virtue), and what to reject (like the discipline of restraint). But it is already more subtle than the ten unwholesome actions vs. the ten wholesome actions. Abandoning the four black dharmas; practicing the four pure white dharmas.]

This has two sections:

1) The brief teaching:

Now the individual ways of guarding aspiring and entering will be explained. Now as to how aspiring is guarded by accepting and rejecting, as many things as are to be trained in the details of those, in brief:

Briefly four black dharmas ought to be avoided.
Four pure white ones should earnestly be performed.

2) The extensive explanation,

a) The instruction to abandon the four black dharmas.

In detail, as for the first four:

These are the four black actions that are to be avoided: 

· Cheating any persons who are worthy of respect,

· Feeling regret for things that should not be regretted,

· Speaking unpleasant words to those who are holy ones,

· Behaving deviously toward sentient beings in general.

Since these are the four black dharmas, they should be abandoned. The Edifice of the Three Jewels Sutra Requested by Kasyapa says:

Kasyapa, if one posses these dharmas, bodhicitta will be forgotten. What are these four?

Ø Slandering the guru and those who are worthy of respect.

Ø Producing regret in others for things that should not be regretted.

Ø To bodhisattvas who have aroused bodhicitta speaking with the fault of an angry mind.

Ø Behaving deviously and deceptively to sentient beings.

i.e. Eight Precepts of Bodhicitta

The 8 precepts are taken to prevent the aspiring mind from degenerating in this life and in all future lives 

For the sake of this life one vows: 

· To recollect frequently the benefits of bodhicitta. 

· To generate bodhicitta.

· Never to abandon the intention of benefiting sentient beings. 

· To accumulate a wealth of merit and wisdom. 

For the sake of preventing the aspiring mind from degenerating in future lives, one vows: 

· Not to deceive one's teacher, abbot or preceptor. 

· Not to dissuade others from practicing virtue, either by not rejoicing in their virtuous actions or by causing them to regret the virtuous actions they have already performed. 

· To avoid criticizing those who have entered into the Mahayana family in general and actual bodhisattvas in particular. 

· To avoid deceiving any sentient being .

-- Shantideva,)

To develop the strength of bodhicitta, one should:

· Practice the two accumulations (merit and wisdom).

· Practice the bodhicitta attitude constantly through loving-kindness and compassion.

· Repeat the bodhisattva vow at least once a day.

· Recollect the discipline.

· Avoid the four negative actions and develop the four positive actions.

· The four negative actions are:

1. Lying to a spiritual master or other realized beings,

2. Causing regret or doubt in others' virtuous actions unnecessarily,

3. Abusing other bodhisattvas

4. And deceiving other beings for one's own profit.

· The four positive actions are:

1. Not lying to master or to other realized beings even at the risk of one's own life,

2. Establishing all sentient beings in virtuous Mahayana behavior,

3. Seeing all the bodhisattvas as the Buddha and making known their good qualities everywhere.

4. And selflessly benefiting all beings with pure motivation.

-- Khenchen Konchog Gyaltsen Rinpoche, Bodhicitta

b. The instruction to practice the four white dharmas

As for the four white dharmas:

These are the four white dharmas in which we should place our trust:

· Relying on holy ones and giving praise to their virtues,

· Encouraging sentient beings to do what is truly good,

· Arousing the perception of the teacher within the children.

· High-mindedly do goodness and benefit for beings.

Abandoning what is false has the ground of the virtue of benefiting sentient beings.

As for producing perceptions of bodhisattvas as teachers, they become special companions on the path. Dwelling in the excellent thought of non-deception is symbolized by relying on the holy ones and praising them. This is the consequence of all virtues. As for establishing all sentient beings on the path of Mahayana, having particular purity, first producing bodhicitta is urged. The Edifice of the Three Jewels says:

Kasyapa, if one has these dharmas, bodhicitta will not be forgotten. What are these four?

Ø Conscientiously not speaking falsely,

Ø Producing perception of bodhisattvas as teachers,

Ø Dwelling in the excellent thought of not behaving deviously and deceptively toward sentient beings,

Ø and truly establishing all sentient beings in the Mahayana.

As for guarding by means of what is to be stabilized, the Shri Samadhiraja Sutra says:

O prince, if one has four perceptions, bodhicitta will be stabilized. What are these four?

Ø They are perception of true spiritual friends as Buddhas,

Ø Perceiving the Dharma taught by them as the path,

Ø Perceiving those who practice it as companions on the path Sangha,

Ø And perceiving all sentient beings as one's only child motivation.

b. Guarding the Mind of Entering:

Like the discipline of benefiting sentient beings -- Always checking our bodhicitta motivation before doing anything. It is the motivation of the actions of body and speech that is the most important point. Doing something for our own benefit is a downfall; doing it for the benefit of others (as an adapted skillful means to help them to ultimately gain Liberation) is positive and should be done whenever possible. But unwholesome actions of the mind are never good -- they can never be compatible with the real nature of everything, with seeking the truth. -- No absolute, only adapted skillful means. There is provisional meaning and true meaning in any teachings. -- There is no absolute distinction between unwholesome and wholesome actions of the body and speech. It is always relative, and any skillful means should be evaluated in the context of being able to ultimately see through all conditioning, and to transcend it all. To be more wholesome and useful, a skillful means has to be more in accord with the real non-dual nature of everything, conductive to bringing more peace and happiness [more virtues, concentration, merit and wisdom], and necessarily adapted to intended patient, to his level or capacity. It has to be acceptable to the patient, otherwise he will reject the whole thing. And it is even better if it is combined with a teaching on the emptiness of the method itself, in order to combine the two accumulations of merit and wisdom. So, from a certain point of view, all actions, all methods, are unwholesome, provisional, impermanent, unsatisfactory, empty. And that is fine. If they are combined with wisdom, then all apparent unwholesome actions are self-liberating. In the Middle Way: there is nothing to accept, nothing to reject. So we should not grasp at any wholesome method, or feel offended by any unwholesome one, or reject everything because everything is relative. -- The whole progressive path is a sequence of adapted skillful means more and more subtle, more and more close to the real non-dual nature of everything, by combining a more and more subtle wisdom to the adapted methods.

As for explaining the details of guarding the bodhicitta of entering:

Considering others' welfare as more important than ours,
This is the practice trained in by the bodhisattvas.
If they benefit others the seven evils of body and speech,
Are actually beneficial, when they can be performed:
Killing, stealing, sexual misconduct;
Lying, harsh words, divisive speech, idle talk

However, the three of mind are never to be done:
Craving, ill will, wrong views.

And also:

By desiring peace and happiness for one's own benefit
Even goodness is a downfall for the Buddha-sons.

For the benefit of others, even that which is evil,
Ought to be practiced, the Victorious One has taught.

There are three aspects:

1 One should learn to abandon what is to be abandoned.
2 One should learn to know what is to be known.
3 One should learn to practice what is to be practiced.

Within the first is the way of guarding the mind from the root downfalls, the kleshas, and the fault of useless activity.

From the four ways of training in knowing when to give and hinder, the first three were spoken of above.

As for the last, if there is an opportunity of giving through the ten [or seven?] non-virtues of body and speech, if it will be for others' benefit, know that it should be done. The greatness of one's own virtue will not be obscured by that, and on top of that, having observed an occasion for the three increases Mahasattvas should perform the seven non-virtues. What is the benefit? Minak Dunguchen, [58] having seen many persons killed by selfish desire, the guide, by compassion, in order that there may be liberation from limitless samsara, seems to cut off life.

Some though there is wealth, by miserliness will not give. When there is a time of famine, if it will save lives, for the benefit of both, what was not given by the rich is taken, to give to the poor. (i.e. stealing or imposing taxes?)

The Brahmin’s child skar ma la dga' ba is tormented by the desires of others.
By desiring the goal of reversing the certainty of death, wrong activity seems to be performed.
In order that those who will certainly be killed may be liberated, there seems to be false speaking.
Having deceived the companions of the evildoer, for the purpose of reversing them from being led into the lower realms, there seems to be slander.
In order to purify the suffering of those who have suffering, making up and telling various stories, or telling jokes, there seems to be frivolous speech.
In order to reverse those who will certainly undertake evil deeds, they seem to speak harsh words.
These things are done because the purpose is virtuous.

The three evil actions of mind should never be done, because they are only bad. Though some say that there is an opportunity of doing them, the vow is total. Manjushri having reversed the first ones, by dwelling among the Hindus, when he was taming Kuntu Gyu, he is taught not to have fallen into accepting the wrong views that arose, and though such a teaching is thus practiced, thus, by that in body and speech, to Kuntu Gyu he taught language with the rising of wrong view, but when wrong view arose in their minds, to these by and by he expressed the virtues of the three jewels, so how would this come about? Therefore he never performed these actions of mind.

Well by doing un-virtuous actions of body and speech, he transgressed. Isn't it like eating poison? Virtuous mind, as in mantra, by grasping poison is without fault. The Twenty Vows says:

If these are done with compassion and for the sake of kindness
It is virtuous mind and the act is without fault.

But the Objects of Mindfulness says:

Though it is taught that a sentient being who cuts off one life will be tormented for an intermediate kalpa in the ephemeral hells, and though it is taught that an evil deed is always done if one thinks that; because the Buddha's word is intended for the minds of sentient beings of different capacities, that sometimes one and sometimes many and sometimes certain and sometimes uncertain are taught should be known not to be contradictory. (i.e. No absolute, only adapted skillful means.)

The Praise of the Teachings says:

Because of what is given and what is being held back,
Sometimes the words to you are "it is one and certain.
Sometimes "it is not certain" also has been said.
Therefore these are not in mutual contradiction. [59]

In such a way there is provisional meaning and true meaning. Having the intention and what should be known to have the four hidden intentions (i.e. see about the four intentions in "prajña" below), is very much in contradiction. These divisions will be explained extensively below. As for training in the means of knowing knowables, the Mahayanasutralankara says:

As for any not known by the Buddha sons,
Such knowables as these do not exist.

Contemplation and learning should be earnestly undertaken in the worldly topics or sciences, and whatever world-transcending dharmas there are. This is so that omniscience may be obtained. If one summarizes these, there are five divisions to keep track of; arts, crafts, the art of reasoning, the reasoning of Buddhists, and the reasoning of non-Buddhists. The same text says:

If there is no effort with the five topics of reasoning, Even the supreme noble ones will never be omniscient. Cut off other pursuits; strive for your own omniscience.

In particular when the details of the vow of training are known, it is very important to guard them. (i.e. It is not because everything is relative, empty of inherent existence, that everything should be dropped as if completely non-existent. Everything is not existent, not non-existent, not both, not either. Emptiness doesn't deny dependent origination, morality, virtues, the path, etc. Nothing is absolute, but there is adapted skillful means, Buddha qualities...) Moreover, in the way previously taught, downfall and non-downfall, associated qualities, what is to be trained in, and the reason why this is done should previously be known. There are twenty root downfalls. Because these downfalls are absent, we are joined to virtue and there is no downfall. Moreover when we enter into meaningless speech, entertainments, and so forth; if passion and aggression are produced, the fault of having kleshas will be produced. Even if these have been produced, when one enters there is no need to grasp them, and by mindfulness and awareness, meaningless kleshas are produced. If we enter into passionless for the sake of others, there is no downfall. If we enter into desire, there is the fault of that. It is associated with it. If one enters simply the joy of others, it is the same. One should learn, meditate, and so forth that the antidotes are impermanent. When one has seen transgressions, confess and renew the vow. For example, if for reasons not connected with virtue, we dig up the earth, we commit faults of uselessly cutting roots and so forth. If the same thing is done for the sake of virtue, there is no downfall. While we do not remember that it is useless, there is the associated fault of doodling in the sand. One should learn that this should be accomplished with mindfulness and awareness.

Having remembered what is to be learned, it will be renewed, and our vow will be renewed. All actions of body, speech, and mind should be known to be joined to that. If there is transgression, from also knowing how to renew, if aspiration is transgressed it can be cured.

Moreover, as for the conditions of transgression, discouragement, procrastination, and entering into other paths; as for discouragement, if we think that we cannot produce the benefit of others as we can one's own benefit, we get discouraged. As for the antidote, because we have attained the freedoms and favors at this time of arousing bodhicitta, discouragement is abandoned. As for the praise of confidence, the Mahayanasutralankara says:

Sentient beings become human
So that every measureless instant
They can try to gain perfect enlightenment.
So let us not be discouraged.

As for procrastination, not seeing the benefits of the path, and having seen the faults of asceticism, as an antidote to that, having been taught the benefits and joy of it, as for the instruction in patience, The Bodhicaryavatara says:

Therefore, having mounted the horse of bodhicitta,
Which clears away all weariness and discouragement,
One goes on from happiness to happiness.
Knowing bodhicitta, who could then despair?

If one grasps the paths of the shravakas and Pratyekabuddhas as being better than the Mahayana, also one will be sent into them, so as an antidote, from the two meditations on transgression and benefit, as for the shravakas and Pratyekabuddhas being far from perfect enlightenment the Manifestation of Enlightenment of Vairochana says:

The paths of the shravakas and Pratyekabuddhas are eighty thousand great kalpas away from the unsurpassable fruition.

As to the immeasurable benefits of the Mahayana, The Bodhicaryavatara says:

As for this, because of the power of bodhicitta
Former evil deeds will completely be exhausted.
Because a heap of merits is accumulated,
It is nobler than the path of the shravakas.

The Precious Mala says:

There is no looking at the benefit for oneself
The benefit of others is joyful as one taste.
The arising place of virtues in the Mahayana.

If mind is sent outward one is far from enlightenment, and the sufferings of samsara and the lower realms are immeasurable. As for the way of curing, before statues and so forth with remorse and repentance confess and take the vow. Also this arises by practicing as before. The number required is uncertain.

As for the method of remedying the bodhicitta of entering, conditions of defilement are three:

1. The bodhicitta of aspiring is lost;

2. The opposing root downfalls arise;

3. The condition of abandoning training is offered.

As for the faults of defilement. If formerly accumulated merit manifests, by its being degraded later, we will have no happiness, we will not meet with the Mahayana, and by breaking one's vow our place will become degraded. By the heaviness of defilement, we will wander for a long time in the lower realms. The Letter to Students says:

Those even when alone will truly examine their minds
Producing an association with genuine karma
On the earth, at the center they become principal holy ones.
These excellent students will respect the guru
Modest, producing a host of virtues, noble people.
Supremely motionless, they follow the view of kindness

For even those brilliant ones rejoicing in truth and tradition,
Life is easily lost and there are no promises.
For a while all beings have faults and evil deeds
That will send them all into unbearable hells
Throwing away the natural state, indeed they suffer.
For the wise on earth what suffering is worse than this?

Whoever receives the sages' life-granting Dharma path
Like a great ship, having received it, they throw it away again.
In the midst of the ocean of samsara like dancers
Think the deceptive thought that their joy is assured.

Therefore, The Bodhicaryavatara says:

Though merit is easily defiled
Mind is never defiled.

If one breaks the session, if it is lost, with repentant mind having confessed as before by practicing the rite three times it will be renewed. The count is uncertain. By the mahasiddha Nagpopa three means of renewal are taught.

· Lesser ones by the power of grasping things as solid, having apprehended them in their minds, confess their faults before others. By subsequent vows, as they are gradually distanced from those faults, rising from the downfall occur.

· The middle ones, having pleased the deities of vidya mantra and secret mantra, the bodhisattva Akashagarbha and so forth, having attained the blessing of the deity, arise from that downfall.

· Some who are excellent, when someone says they have a downfall, remain effortlessly within bodhicitta.

As to how, it is taught in the Noble Mahayana Sutra Teaching that all dharmas are Without Arising:

Manjushri, the bodhisattva who knows no-action and no-arising attains complete purity from karmic obscurations.

Here, "we should follow this" is well-thought. Those of inferior mind do so before the bodhisattva Sangha or a special object. They supplicate having performed the seven-fold service, or should renew them, or supplicate such and such a Mahasattva to consider them:

For I, so and so, such and such a downfall has arisen. This for the sake of all sentient beings, I confess and supplicate it be made pure.

Say this three times, and because of others:

These transgressions I see as transgressions and from now on I will control and vow well to avoid them.

Let that be vowed. By saying that one is liberated from faults, according to the Bodhisattvabhumi. Also in between perseveringly doing the developing and fulfillment stages of the deity before their respective yidam deities, having done the seven-fold service, by confession and having retaken the vow, they remedy the downfall. Here the deity of vidya mantra in general is Shri Akashagarbha. If one wants to confess before him, one should confess continuously day and night. From the time one arises this is done. In the later part of the night to all the Buddhas and bodhisattvas of the ten directions, and in particular Shri Akashagarbha, call by name and prostrate, and continuously speak out strong confessions of one's evil deeds of transgression. When dawn comes, say this:

Please do what I ask. [60] For Shri Akashagarbha, if I confess my transgressions, having purified them, by consider, quiet them and grant your blessings.

Say that three times. When the sun rises, in view of purity of transgressions, body and mind are happier than before, and even the sun arises more gently. The air is pure, and good dreams display themselves, so it is taught.

Some excellent beings, sitting cross-legged, first call by name whatever dream and illusion-like transgressions there are. In the space in front are the Buddhas and their sons. After confessing to them, identify the essence of these very transgressions outer, inner, and in between, by having examined their color, shape, and so forth. They do not arise from anywhere, do not abide anywhere, and do not go anywhere. Knowing them to be in nature like space, resting within that state, one will be liberated from all transgressions. The Extensive Sutra of the Great liberation in the Ten Directions says:

If the bodhisattva has four dharmas, all will arise separated from degeneration of discipline and the faults of the kleshas. What are these four? Because dharmas have no coming, dharmas are ceaselessly seen, because dharmas arise interdependently through causes and conditions, and because they are empty of nature. If they have these four, there will be no arising of degeneration of discipline and faults of the kleshas

The Dharmaraja Sutra says:

One sentient being, if one knows non-duality, all obscurations will completely be abandoned.
For example, as on a mirror a with a thousand years accumulation of dust, there can later be not a particle, this too is like that. For example, in a dark empty house, dark for a thousand years, though darkness has lasted for a thousand years, a lamp will make it non-existent. So by the mind knowing the genuine truth of essence-less-nesses, the evil deeds of countless kalpas will instantly be removed.

The Sutra of Entering into the Absolute says:

The son of the gods White Lotus asked, Manjushri, "How should karmic obscurations of be abandoned?"
He replied, "Son of the gods, as for karmic obscurations, if one knows that karma itself is primordially unreal, it will effortlessly be cleared away. That is like wiping with a cloth a conch that is covered by charcoal. These are guarded against by means of knowing their objects, it has been taught.

9. The teaching of the stages by which beings should practice this

[Three types of bodhisattvas depending on whether they places others Liberation second, equal to self, or first. Depending on the purity of this motivation they gain Enlightenment slowly or faster.]

Now, by means of practicing what is to be practiced, guarding is taught. From the two sections of the individuals by whom it is practiced and how it should be practiced, as for the first:

As for the Buddha-sons, there are three kinds of them.

· Those who have freed themselves and desire to free all beings,
These are the bodhisattvas, who are like a king.

· Those who want liberation for both themselves and beings
These are the bodhisattvas who are like a helmsman.

· Those who free beings and then desire their own peace
These are the bodhisattvas who are like a shepherd.

It is taught in the sutras that these are liberated,

· In thirty-three measureless kalpas,

· In seven, 

· Or in three,

Respectively, in accord with their powers of gaining it.

This is called arousing the great desire of bodhicitta of a bodhisattva.

· After first having become enlightened ourselves, later we free beings; for example, as a king, having attained a kingdom, desires to establish his subjects in happiness. Arousing such bodhicitta like Manjushri is explained in many sutras.

· The desire to liberate oneself and other beings equally is called "arousing the bodhicitta of true wisdom." The boat-passengers and oneself equally want to go to the other side of the river.

· First having liberated sentient beings, desiring to liberate oneself primordially, is called the arousing of bodhicitta of which there is no example. Shepherds of sheep, goats, and oxen, when they see narrow defiles and fearful places, or else when in front of them these have entered them, make every one come out again.

This is arousing bodhicitta for sentient beings like that of Manjushri and Shakyamuni.

· Here those of dull powers take thirty-three

· And the middling seven,

· And the sharpest three lifetimes to perfect unsurpassable enlightenment.

The Edifice of the Three Jewels says:

Ø Those arousing the bodhicitta of the great desire will be liberated from samsara in thirty-three countless kalpas.

Ø Those who arouse the bodhicitta of genuine wisdom will reach it in seven.

Ø By arousing the unexampled bodhicitta, they will become completely enlightened in three inconceivable kalpas.

Why so?

Ø Because they have powers that are small,

Ø Middling,

Ø And great.

For example, they are

Ø Like a universal monarch,

Ø The pilot of a ship,

Ø And a parent.

Thus, and so forth it is extensively taught.

From the two methods of training in what should be practiced, the activity of the victorious ones.