In accordance with the scriptures, I shall now in brief describe

How to adopt proper conduct, the way of buddhas’ heirs.[1]

 

In this, there are four sections:

1. the practitioner, the person who is the support;
2. the attitude with which one practises;
3. the practices themselves; and
4. the result of practising in that way.

1. THE PRACTITIONER

 

Firstly, the person who is the support for the practice is someone endowed with all the freedoms and advantages, and who has faith and compassion.

 

2. THE ATTITUDE WITH WHICH ONE PRACTICES

 

Secondly, the intention of bodhichitta has two aspects: aspiration and action.

 

1. Aspiration

 

Regarding the first of these, it is said:

Arousing bodhichitta is: for the sake of others

Longing to attain complete enlightenment.[2]

In other words, it is the intention of wishing to attain complete enlightenment for the sake of others.

 

2. Action

 

The second aspect of action is the commitment to train in the practices of the bodhisattvas.

 

Taking the Bodhisattva Vow

 

In order to adopt this kind of bodhichitta within our own mind streams we can receive the vows from a teacher, in which case we should follow the procedure of the specific ritual, whether of the Mind Only or the Middle Way. But here it will be shown how we can practise this by ourselves.

 

There are three stages to this: (a) preparation, (b) main part and (c) conclusion.

 

A. Preparation

This has three parts: (i) generating enthusiasm, (ii) the seven branch practice, and (iii) mind training.

 

i. Generating Enthusiasm

 

Generate a sense of enthusiasm for the benefits of bodhichitta, as explained in the first chapter of the Introduction to the Way of the Bodhisattva.

 

4. This free and well-favoured human form is difficult to obtain.

Now that we have the chance to realise the full human potential,

If we don’t make good use of this opportunity,

How could we possibly expect to have such a chance again?

 

5. Like a flash of lightning on a dark and cloudy night,

Which, for just a single instant, sheds its brilliant light,

Rarely, through the buddhas’ power,

A mind of virtue arises, briefly, to people of the world.

 

6. All ordinary virtues therefore are forever feeble,

Whilst negativity is strong and difficult to bear—

But for the mind intent on perfect buddhahood,

What other virtue could ever overcome it?

 

7. Contemplating wisely throughout the ages,

The mighty buddhas have seen its great benefit:

That it helps the boundless multitude of beings

Easily to gain the highest states of bliss.

 

8. Those who long to triumph over life’s distress,

And who wish to put an end to others’ sorrows,

Those who seek to experience abundant joys—

Let them never turn their backs on bodhichitta.

 

9. For the very instant that bodhichitta is born

In the weary captives enslaved within samsara,

They are called heirs of the bliss gone buddhas,

Honourable to gods, humans, and the world.

 

10. Like the alchemists’ supreme elixir,

It takes this ordinary, impure human form,

And makes of it a buddha’s priceless body—

Such is bodhichitta: let us grasp it firmly!

 

11. With their boundless wisdom, beings’ only guides,

Have investigated thoroughly and seen its value.

Thus whoever longs for freedom from conditioned states

Should grasp this precious bodhichitta and guard it well.

 

12. All other virtues are like the plantain tree:

They bear their fruit, and then they are no more.

Yet constantly the marvellous tree of bodhichitta

Yields fruit and, undiminished, grows forevermore.

 

13. Even those who’ve committed intolerable misdeeds,

Through having bodhichitta instantly are freed,

Just like a brave companion banishing all one’s fears—

Why then would the prudent fail to put their trust in it?

 

14. Just like a great inferno at the ends of time,

It annihilates terrible misdeeds in but an instant.

Thus its benefits are vast beyond all measuring,

As the wise Lord Maitreya explained to Sudhana.

 

15. Understand that, briefly stated,

Bodhichitta has two aspects:

The mind aspiring to awaken,

And bodhichitta that’s enacted.

 

16. Just as one understands the difference

Between wishing to go and setting out upon a journey,

The wise should understand these two,

Recognizing their difference and their order.

 

17. Bodhichitta in aspiration brings about great results,

Even as we continue to circle within samsara;

Yet it does not bring about a ceaseless stream of merit,

For that will come solely from active bodhichitta.

 

18. From the moment we genuinely take up

This irreversible attitude—

The mind that aspires to liberate entirely

The infinite realms of beings,

 

19. From then on, even while asleep,

Or during moments of inattention,

A plentiful, unceasing force of merit

Will arise, equal to the vastness of the sky.

 

20. This was explained by the Buddha,

Together with supporting reasons,

In a teaching given at Subahu’s request,

For the sake of those inclined to lesser paths.

 

21. If boundless merit comes to anyone who,

With the intention to be of benefit,

Has the thought simply to relieve the pain

Of those afflicted merely with a headache,

 

22. What need is there to speak of the wish

To dispel all beings’ boundless sufferings,

Or the longing that they all might gain

Enlightened qualities infinite in number.

 

23. Do even our fathers or our mothers

Have such beneficence as this?

Do the gods or the great sages?

Does even mighty Brahma?

 

24. If these beings have never before

Held this aspiration for their own sake—

Not even in their dreams—how could

They have made this wish for others?

 

25. A thought such as this—wanting for others

What they do not wish for even for themselves—

Is an extraordinary and precious state of mind,

And its occurrence a marvel unlike any other!

 

26. This source of joy for all who wander in existence,

This elixir that heals the sufferings of all beings,

This priceless jewel within the mind—

How could such merit ever be evaluated?

 

27. For if the simple wish to benefit others

Surpasses offerings made before the buddhas,

What need is there to mention striving

For the welfare of all without exception?

 

28. Although seeking to avoid pain,

They run headlong into suffering.

They long for happiness, but foolishly

Destroy it, as if it were their enemy.

 

29. To satisfy with every kind of joy,

And to cut through all the sufferings

Of those who lack any real happiness,

And are oppressed by sorrow’s burden,

 

30. To bring an end as well to their delusion—

What other virtue is comparable to this?

What friend is there who does as much?

What else is there which is as meritorious?

 

31. If even those who do good deeds as repayment

For past favours are worthy of some praise,

What need is there to mention the bodhisattvas,

Whose perfect actions are carried out unbidden?

 

32. There are those who offer meals occasionally, and to just a few;

Their gifts, which are no more than food, are made in just a moment,

And with disrespect, to bring nourishment for merely half a day—

And yet such people are honoured by the world as virtuous.

 

33. Yet how does this compare to those who give

Over many ages and to the whole infinity of beings,

Constantly offering them the fulfilment of their every wish:

The unsurpassable happiness born of blissful buddhahood?

 

34. And those who develop feelings of hostility,

Towards these benefactors, the buddhas’ heirs,

Will languish in the hells, the mighty Sage has said,

For aeons equal to the moments of their malice.

 

35. By contrast, to look upon them well,

Will yield benefits in still greater measure.

For even in adversity, the buddhas’ heirs

Bring no harm, only virtue that naturally increases.

 

36. I bow down before all those in whom

This most precious, sacred mind is born!

I take refuge in those great sources of joy

Who bring bliss even to those who harm them.

 

ii. Seven Branch Practice

Before practising the seven branches for gathering the accumulations, consider that you and all other sentient beings are gathered together in the actual presence of the field of merit, which includes the victorious buddhas and their bodhisattva heirs, and bring to mind all their wonderful qualities.

 

The branch of offering

Arrange offerings of flowers, scented incense, lamps, pure water and food and drink, as plentiful as you can afford. Then bring to mind jewel-filled mountains, attractive woodlands, and all the uninhabited places of great natural beauty throughout the world. These are known as “offerings you do not own”. Offer both types of gift—those that you possess and those that you do not—with the following verses:[3]

 

1. In order that I might adopt this precious jewel of mind,

I now make the most excellent of offerings to the buddhas,

To the sacred Dharma—that most rare and flawless jewel—

And to the buddhas’ heirs, whose qualities are limitless.

 

2. I offer every variety of fruit and flower,

And every kind of healing medicine,

Each and every jewel this world affords,

And all its pure and freshest waters,

 

3. Every mountain filled with precious gems,

And forest groves, isolated and inspiring,

Trees of paradise garlanded with blossom,

And trees whose branches are laden with fine fruit,

 

4. Perfumed fragrances from the gods and other realms,

Incense, trees that grant wishes and produce magic gems,

Spontaneous harvests grown without the tiller’s care,

And every thing of beauty worthy to be offered,

 

5. Lakes and ponds adorned with lotus flowers,

Where the pleasant calls of geese are heard,

Every thing and place of beauty unclaimed by any owner,

Extending to the boundless limits of space itself.

 

6. I picture them all in my mind, and to the supreme buddhas

And their bodhisattva heirs, I make a perfect gift of them.

Think of me with love, O sublime and compassionate lords,

And accept all these offerings which I now present.

 

7. Lacking stores of merit, I am destitute

And have nothing more to offer.

O protectors, who consider only others’ benefit,

In your great power, accept this for my sake.

 

With the following verses offer your own body, speech and mind in servitude:

 

8. To the buddhas and their bodhisattva heirs,

I offer my body now and in all my lives to come.

Supreme courageous ones, accept me totally,

For with devotion I will be your servant.

 

9. If you accept me and take me fully in your care,

I will not fear samsara as I offer other beings help.

The harmful acts I did before are entirely in the past,

And from now on, I vow to do no further deeds of harm.

 

With the next verses offer gifts created in your imagination:

 

10. To a bath house filled with soothing scents,

With brightly sparkling floors of crystal,

And fine pillars all shimmering with gems,

Where hang gleaming canopies of pearls,

 

11. I invite the buddhas and their bodhisattva heirs.

I request you: Come to bathe yourselves in scented water,

Poured from overflowing jugs made of exquisite jewels,

All the while accompanied by melody and song.

 

12. Then let me dry you in cloths beyond compare,

Immaculate and anointed well with perfumed scent,

And dress you finely in the most excellent of garments,

Lightly scented and dyed in vivid colours.

 

13. I offer clothing made of the finest gentle fabrics,

And hundreds of the most beautiful adornments,

To grace the bodies of noble Samantabhadra,

Manjughosha, Lokeshvara and the rest.

 

14. With the most sublime of fragrant perfumes,

That gently permeates throughout a billion worlds,

I will anoint the bodies of all the buddhas,

Gleaming brightly, like pure and burnished gold.

 

15. To the mighty sages, perfect recipients of my offering,

I will present red lotus and heavenly mandarava,

Blue utpala flower and other scented blossoms,

Beautifully arranged in brightly coloured garlands.

 

16. I also offer billowing clouds of incense,

Whose sweet aroma captivates the mind,

And a rich feast of plentiful food and drink,

Fit to grace the tables of the gods.

 

17. I offer row upon row of precious lamps,

All perfectly contrived as golden lotuses,

And I scatter the petals of attractive flowers

Upon level, incense-sprinkled ground.

 

18. I offer divine palaces resonant with songs of praise,

Gleaming with precious pearls and pendant gems,

The most beautiful of structures in the whole of space—

All this I offer to those whose nature is compassion.

 

19. Jewel-encrusted parasols with handles made of gold,

Whose fringes are all embellished in ornate designs,

Turned upright, well proportioned and pleasing to the eye.

Now and forever, I offer this to all the buddhas.

 

Then make offerings through the power of aspiration with the following verses:

 

20. May a multitude of other offerings,

Accompanied by music sweet to hear,

Be made in great successive clouds,

To soothe the pains of living beings.

 

21. May rains of precious gems and flowers

Shower down in never-ending streams,

Upon all the jewels of noble Dharma,

And sacred monuments and images.

 

22. Just as Manjughosha and the rest

Made offerings to all the buddhas,

Likewise I too will offer to those thus gone

And all their bodhisattva heirs.

 

23. With vast oceans of melodious praise,

I honour these oceans of good qualities.

May clouds of sweet and gentle praise

Ascend unceasingly before them.

 

And with these verses offer your respect and homage:

 

24. Multiplying my body as many times as there are atoms

In the universe, I prostrate and bow before

The buddhas of the past, present and future,

The Dharma and the supreme assembly.

 

25. To all supports of bodhichitta

And all stupas, I bow down,

And to preceptors and teachers,

And those who practise discipline.

 

For all these eight types of offering[4], bring to mind the meaning of the words and offer them sincerely from the very depths of your heart.

 

All these offerings are made in the presence of the Three Jewels, who are the pure field. The substances themselves are pure, since they are not polluted by unwholesome actions or stinginess. And the motivation is also pure, because there is no expectation of gaining something in return or some karmic reward.

 

Taking Refuge

Consider that you take refuge in those exceptional objects—the three rare and supreme jewels of the uncommon greater vehicle—and you do so with an exceptional motivation— for the benefit of all sentient beings—until you attain complete enlightenment; and recite verse 26 three times:

 

26. Until I realize the essence of enlightenment,

I take refuge in the buddhas.

And likewise in the Dharma,

And the assembly of bodhisattvas.

 

Confession of Negative Actions

 

27. Before the perfect buddhas and bodhisattvas,

Who reside in every direction, in all of space,

And who embody great compassion,

I press my palms together and pray:

 

With this verse, we pray to those who will receive our confession and we request their understanding. Consider that:

• our past misdeeds are like poison within our body;
• the Three Jewels, who are our support, are like physicians who can heal the sickness brought on by the poison;
• the antidote, which is the sacred Dharma, is like medicine;
• and the firm resolve not to repeat such actions in the future is like ambrosia that restores the body to full strength.

Having generated these four ideas, with verses 28 to 46, cultivate the power of regret:

 

28. In this and all my other countless lifetimes

Spent wandering in beginningless samsara,

In my ignorance I have committed wrongs

And encouraged others to do the same.

 

29. Overwhelmed by ignorant delusion,

I celebrated the harm that was done.

But now I see it all was done in error,

And before the buddhas, sincerely I confess.

 

30. Whatever I have done against the Three Jewels,

My parents, my teachers or anyone else,

Through the force of my afflictions,

With my body, speech or mind,

 

31. All the misdeeds that I, the wicked one, have done,

Faults that cling to me from my many mistakes,

And all the unbearable crimes I have committed,

I openly declare to you, the guides of all the world.

 

32. Before my negativity has been purified,

My life may well come to an end,

So I pray now: grant me your protection,

Swiftly, to ensure that I am freed!

 

33. The Lord of Death is fickle, unworthy of our trust,

Whether life’s tasks are done or not, he will not wait.

For the sick and for the healthy alike,

This fleeting life is not something on which we can rely.

 

34. When we go, we must leave everything behind,

But I have failed to understand this, and so

For the sake of friends and enemies alike,

I engaged in all manner of harmful deeds.

 

35. My enemies will become no more,

And my friends will cease to be,

I myself will pass from this existence,

And everything in turn will disappear.

 

36. Like experiences in a dream,

Everything I make use of and enjoy,

Will later turn to faded memory,

And having passed will not be seen again.

 

37. In this lifetime, which lasts but for a while,

Some friends and enemies are now gone.

But not the harmful acts I did for them—

Those unbearable effects are still to come.

 

38. Never thinking that I too

Might quickly pass away,

In my delusion, lust and hatred,

I have done so much harm.

           

39. Never halting, day or night,

My life is always slipping by.

Having gone, life can not be extended,

So how could the likes of me not die?

           

40. While I lie there in my final bed,

Friends and family may be by my side,

But I alone will be the one

To feel the severing of all ties to life.

 

41. When I am seized by the emissaries of Death,

What help will be my family or my friends?

At that time it is merit alone that can protect me,

But upon that, alas, I have failed to depend.

 

42. O protectors! I was heedless,

Unaware of horrors such as this,

And all for this transient existence,

Amassed so many harmful deeds.

 

43. When led towards the place of torture,

Where his body will soon be ripped apart,

A man is transfigured by his terror;

His mouth turns dry, his pained eyes dart.

 

44. If that is so, then how desperate will I be,

When stricken down and gravely ill with fear,

I am seized by the messengers of Death,

And their gruesome, terrifying forms appear?

 

45. Is there anyone who can really save me

From the horrors of this appalling fate?

Staring in terror with my eyes opened wide,

I’ll search all around me for a refuge place.

 

46. When nowhere do I see such a place of safety,

My heart will sink; depressed, I’ll give up hope.

For if there is no haven to which I might retreat,

What options am I left with? What is there to do?

 

And with verses 47 to 53 bring to mind the power of support:

 

47. Thus, from this day onwards I take refuge

In the buddhas, the guardians of the world,

Who labour to protect and benefit us all,

And whose great strength can banish every fear.

 

48. Likewise, I genuinely take refuge

In the Dharma they have realized,

Which eliminates samsara’s terror,

And also in the hosts of bodhisattvas.

 

49. Utterly terrified and gripped with fear,

I give myself to Samantabhadra;

And to Manjughosha too,

I offer this body in service.

 

50. To the protector Avalokiteshvara,

Whose compassion is in all his actions,

I cry out in the depths of desperation,

“Grant me your protection, evil as I am!”

 

51. To the noble bodhisattvas

Akashagarbha and Kshitigarbha,

And all the lords of great compassion,

From my heart, I call for your protection.

 

52. And I take refuge in Vajrapani,

Before whom Death’s messengers

And all who threaten us will flee

In terror, dispersed in all directions.

 

53. In the past I ignored your words,

But now I have seen this horror,

And so I take you as my refuge:

Swiftly banish all my fears, I pray!

 

With verses 54 to 65 enact the power of action as an antidote:

 

54. For if, alarmed by common ailments,

I must follow the doctor’s sage advice,

How much more so when perpetually

Afflicted by desire and other faults.

 

55. If one of these alone brings ruin

To all who dwell within the world,

And no other cure to heal them

Is found anywhere at all,

 

56. Then the intention not to follow

The advice of the omniscient physician,

Whose words banish ills of every kind,

Is utter madness, worthy of contempt.

 

57. If I need to take special care when poised

Above a common drop of some small height,

Then how much more so to avoid the one

Of deep duration that falls a thousand miles?

 

58. It makes no sense to relax and think:

“Today, at least, I shall not die,”

For it is certain that a time will come

When my life will cease to be.

 

59. Who can offer me reassurance?

How can I be sure I need not fear?

If there is no doubt that I will die,

Then how can I remain at ease?

 

60. Of my experiences from the past,

What’s left for me? What now remains?

Yet by clinging to them obsessively,

I have disobeyed my teacher’s words.

 

61. Just as I must eventually forsake this life,

So too must I take leave of relatives and friends.