Śantideva was one of the greatest ancient Indian Acaryas of Mahāyāna philosophy who lived in India in the 7th century CE. Santideva studied in Nālandā and practiced many important skills there. Nālandā was the place where Śantideva has recited his 'Bodhi caryavatara'. He was a great scholar and a poet. We can get few details of Santideva's life through some Tibetan sources. No Sanskrit work on Santideva's life is available. His fame has reached to all directions due to his scholarly works Sikṣā samuccaya and Bodhicaryavatara. Both works of Santideva are summaries of Mahāyāna Buddhism. Even now people study these scriptures with enormous interest in the lands where Buddhist thought has prevailed. The most serious and celebrated work out of these two is his 'Bodhicaryavatara' which reflects the philosophic, poetic and spiritual eminence of Santideva. His Holiness Dalai Lama frequently quotes verses from the 'Bodhi caryavatara' in his teachings.
Reverend Dr. Chodrung-ma Kunga Chodron (also known as Lois Peak), teaches courses in meditation at Vassar College. She served for five years as an Assistant Research Professor at The George Washington University, where she taught courses on Buddhism in the Department of Religion. Professor Kunga Chodron has been the recipient of numerous grants and fellowships. She has authored several books and many articles on Buddhism and education in Asia.
**Contents and Sample Pages**
About the Book
Mapping the Bodhicaryavatara is an interpretive study of the great Mahayana ethical treatise focusing on Bodhisattvayana as it is variantly called. The Bodhicaryavatara is a world classic, and the author, Santideva is a hallowed name in Mahayana discourse, his views and ideas are regarded as of great authority, and the text is incorporated in the Tengyur, the Tibetan cannon of apocryphal writings.
The Bodhicaryavatara is a philosophical poem, and the theme is the ethicised consciousness of a bodhisattva, the one who vows to dispel the misery of the human kind, and for that noble purpose alone he wishes to attain Buddhahood. His Holiness the Dalai Lama's discourses are replete with inspiration drawn from Santideva's work.
The present study is an analytic- descriptive inquiry into the scope and extent of the paramitas or virtues, and how, when perfected, they lead to the apex of moral endeavour or prajna. The author seeks to situate the text in the continuum of the ethical thinking and literature of the East as well as the West, and even cutting across the so-called Theravada-Mahayana divide. In course of the study the author has raised points of doubt as regards conceptual linkages and ideas in Buddhist ethical thought and practice, and attempted to resolve the issues as well. This is a philosophical study with an East-West perspective in view.
About the Author
Pabitrakumar Roy (born 1936) has been a British Commonwealth Scholar at King's College, Cambridge, and University of Reading; twice Fellow of Indian Institute of Advanced Study, Shimla; Senior Fellow, Indian Council of Philosophical Research, New Delhi; Guru Nanak Dev Fellow, Panjabi University, Patiala and is presently Project Coordinator of Editing Mahayana Sanskrit Texts at Central University of Tibetan Studies, Samath, Varanasi. He has been Visiting Professor at the Universities at Pune, Bhubaneshwar and Jadavpur and IIAS, Shimla. He taught Philosophy for four decades at Visva Bharati and University of North Bengal. He has authored Kant and Hume: A Study in Linkages (London), Rabindranath Tagore (New Delhi), Beauty, Art and Man (Shimla), Kani's Theory of the Sublime: A Pathway to the Numinous (New Delhi), David Hume (Kolkata), Towards the Rhythmic Word: Sri Aurobindo's Theory of Poetry (Kolkata), Mapping the Bodhicaryavatara: Essays on Mahayana Ethics (Shimla), and papers in professional journals and anthologies, and edited several volumes of papers on Buddhism. His specializations span Moral Psychology and Theory of Values.
Preface
The inspiration in writing this book came from His Holiness the Dalai Lama. I was blessed with the gift of an English translation of the Bodhicaryavatara. That was decades ago, but the seed germinated through the years. And here now is this book.
My English version of the Bodhicaryiitdra is by Santideva. What sort of text is that? It is obviously a Bodhisattva text; there are several of texts of this genre: the Bodhisattva-bhumi, possibly by Asanga, and the Dasa-bhumika Sutra. But I have grown comfortable with the Bodhicaryavatara through years, and came eventually to love the text.
A text, apropos J. L. Austin, seen as a speech act is either constative or performative. A constative speech act operates mainly in the expositiory mode, while a performative speech act enacts the very doctrine that it preaches. Both modes are discoverable in the Bodhicaryavatara. As a constative text, it explains and clarifies the key notions and motifs of Buddhist virtue ethics, and as a performative text it provides many examples that illustrate how these concepts are deployed in the Madhyamika system. The chapter on prajnaparamita is argumentative, providing detailed logical analysis of some basic terms in relation to the system as a whole. In the argumentative part of the Bodhicaryavatara, Santideva, in consonance with his Mahayana lineage, undoes many categories. At the level of language, he appears to hold that names are empty. A name is empty because the meaning of the name and the name itself are neither identical with, nor different from, each other. But what is the concept of meaning? What if a name is to be empty of an objective referent? If it is dismissed as an objective of attachment, it should be understood as empty of both linguistic sense and objective referent. But if it is amplified by such expressions as dreams, etc., it is empty of an objective referent. The examples of the pranks of the daughter of a barren woman is not only empty of an objective referent, but yields linguistic sense, though illogical. Hence, the meaning and name are non-identical and non-different. If the name were identical with its putative meaning, we would get our mouth burned when we utter the word 'fire'; if different, we would be given a cup of water when we ask for fire. The mystery or even the persuasiveness is involved by a false analogy. The fire that burns the mouth and the association with fire induced in the mind of the listener who has heard the word 'fire' are two different things. One is the referent and the other is the concept of the name 'fire'. Buddhism offers a non-logocentric view. Buddhist texts, and the Bodhicaryavatara is not excepted, anticipated much that is displayed by the post-modern writings, e.g., the primacy of the question of the sign, anti-logocentricism, deconstruction of the binary oppositions of subject and object, and naturalization of the signifier and the signified.
But the task before me was something else. I was interested in ethics, and looked for the foundation of Buddhist ethics in the Bodhicaryavatara. A new horizon arose in the distance: a study of Buddhist virtues or paramitas, as they are called.
I found my text charting the Bodhisattva path. The person entering this path aspired to be compassionate and self-sacrificing. His path would be long, as he would need to build up moral and spiritual perfection not only for his own exalted state of Buddhahood, but also so as to be able altruistically aid others by teaching, good deeds and merit transference. While compassion had always been an important part of the Buddhist path, it is now more strongly emphasized, as the motivating factor for the whole Bodhisattva path. My task was to understand the Buddhist path, not Theravadan or Mahayana, I found that there runs an organic continuum of method and purpose. The analytical psychology of Abhidharma enters into the later understandings of springs of action, say, in Vasubandhu's Abhidharmakosa, or Tsong-kha- pa's celebrated Lam rim. Even to go by what the Visuddhimagga has to say, the arhat is one who has finally destroyed the 'I am' conceit, the root of all egoism and selfishness, and can equally be described as imbued with loving kindness and as compassionately teaching others. It is acknowledged in no less a measure that the nirvana of countless beings is an essential component of the path to Buddhahood. What was reckoned as a way for the heroic few only came in later centuries to be turned into a universal prescription. The charisma enshrined in the ideal elicited a conversion experience of profound psychological effect. The new dispensation was called the Bodhisattvayana, or vehicle of the Bodhisattva, comprising compassionate motivation, directed at the nirvana of countless beings, and the profundity of the wisdom it cultivated, as the goal, omniscient Buddhahood.
As a text, the Bodhicaryavatara belongs to that class of literature which extols prajna, which is a paramita and also the other perfections involved in the Bodhisattva path. To Nagarjuna it appeared that Abhidharma analytical thinking was not enough; it could lead to a subtle form of intellectual grasping: the idea that one had 'grasped' the true nature of reality in a neat set of concepts. The Abhidharmic contrasting nirvana with conditioned dharmas making up a 'person' hid a subtle form of spiritual self- seeking, the desire to 'attain' nirvana for oneself, to get something one did not have. It was not realized that everything is not-self (anatmani or empty (sunya) of self. The pre-Mahayana persuasions or dispensations understood the non-selfness of persons (pudgala- nairatmya), the absence of a permanent substantial self in a person, but what it did not understand was the non-selfness of dharmas (dharma-niratmya). The earlier analysis saw dharma as an ultimate building block of reality, with an inherent nature of its 'own', and held that it can be identified without reference to other dharmas on which it depends. This implies that it can exist independently, making it a virtual self. The dharma analysis, developed as a means to undercut self-centred attachment, falls short of its mark.
Nagarjuna's critique of the notion of one's own-nature (svabhava, Mula-madhyamaka-karika, chapter 15) argues that anything which arises according to conditions, as all phenomena do, can have no inherent nature, for it depends on what conditions it. Santideva gives an eloquent rendering of the argument in the Bodhicaryavatara (IX. 115-118). Moreover, if there is nothing with own-nature, there can be nothing with 'other-nature' (parabhava), i.e., something which is dependent for its existence and nature on something else which has own-nature. Furthermore, if there is neither own-nature nor other-nature, there cannot be anything with a true, substantially existent nature (bhava). If there is no true existent, then there can be no non-existent (abhava); for Nagarjuna takes this as simply a correlative term denoting that a true existent has gone out of existence. The prajnaparamita literature regards all dharmas as like a dream or magical illusion. There is something there in experience, and one can describe it well in terms of dharmas, so it is wrong to deny these exist; yet they don't have substantial existence either. What we experience does not exist in an absolute sense, but only in a relative way, as a passing phenomenon. The nature of dharmas lies in between absolute 'non-existence' and substantial 'existence'. This is what Nagarjuna means by the Middle Way.
Contents
Acknowledgements
IX
XIII
PART ONE
1.
Santideva and the Bodhicaryavatara
3
2.
Buddhist Ethics: Morality and Theory
15
(i)
Opening Ideas: Bodhicaryavatara:
22
Method and Approach
(ii)
From Bodhicitta to Prajnaparamita
35
(iii)
Buddhist Virtues: Paramitas
45
3.
The Bodhisattva and his Career
52
4.
The Motivational Context of Maitri and Karuna
66
PART TWO
5.
Danaparamita: The Virtue of Charity
81
6.
Sila: The Buddhist Concept of Ethics
91
7.
Karuna: The Supreme Emotion
117
8.
Ksantiparamita: The Virtue of Forbearance
137
9.
Samprajanya-raksana: Guarding Mindfulness
154
10.
Prajnaparamita: Human Excellence - Eudaimonia
171
PART THREE
11.
Duhkha: The Human Predicament
207
12.
The Problematic of Altruism and Rebirth:
230
Bodhicaryiivatdra, 8:97-8
13.
Persons and the Problem of Altruism
242
Bodhicaryavatara, 8: 101-3
14.
Meditation and Action: Problematic Polarities?
266
A Piece of Prthagajana Logic
PART FOUR
15.
The Lesson and Relevance of
275
the Bodhisattva Ideal
16.
Bhavana and Action: Buddhist Ethics
285
in Perspective
17.
Concluding Thoughts: Buddhist Ethics
304
Afterword
332
Postscript
333
Appendix
I.
Bodhicaryavatara: IX.1 - Unity of the Paramitas
339
II.
The Bodhisattva Ideal and its Recent Assertions
342
in India
Select Bibliography
345
Glossary
351
Shantideva was a great Buddhist master from the monastic university of Nalanda in India. He was born to the west of Bodhgaya, in a place called Saurashtra (Khormo Zangpo), which is the present-day Indian state of Gujarat. He was a contemporary of Sheel, son of Shri Harsh. He was given the name Zhewei Gocha. He soon came to be called ‘Shantideva’ because of his calm (‘shant’ in Sanskrit) nature. He was also called ‘Busuk’ as he remained absorbed in a meditation called Busuk. As he was extremely quiet, peaceful and simple, his fellow student at Nalanda thought that he was foolish and gave him the name Busuk, meaning someone who care only about three things – eating, sleeping and defecating. In reality, he was a real Busuk, a term that come in the Highest Yoga Tantra (Annutarayoga Tantra) and refers to a conduct totally free from fabrications. He was thus a hidden yogi. He definitely lived during the seventh century.
As a child five or six, he met a highly accomplished yogi who was observing a concealed discipline. He received from him the teaching on the means of achieving Jhampal Ngonpo (jhampal Dorjee Ngonpo, one of the many names of Manjushri), and became deeply engaged in meditation, recitation, offering and praises. Before long, he got a direct vision of Manjushri – embodiment of everything that is beautiful in the world.
After his father passed away, minister and subject of the Kingdom request him to become the king. But the prince realized the fluctuating nature of the conditioned world. Isolation is the source of happiness that is harmonious with virtuous practices, while remaining at the home is an antidote to morality and thus did not attract him.
Ordination and Service to Dharma
Upon reaching Nalanda, he received novice monk ordination from the abbot Gyalwei Lha. Having ordained, he defeated all external forces of distraction along with the poisonous forces of afflictive emotions, and was particularly eager to partake of the nectar of the teachings of Manjushri. Whatever teaching he received, he remained concentrated in them. Provoked by great compassion for future followers which was comparable to a mother’s for her only child, Shantideva spent his time in the activities of s learn being by composing authentic texts. However to those who were not sublime beings, he did not seem to be doing anything other than enjoying food, sitting casually and going around. Thus out of ignorance, they called him ‘Busuku’, as mentioned earlier.
To test him before a gathering of all the monks of the glorious Nalanda, his detractors prepared a high throne lifted by five fearless lions and thought that we would not know how to climb on it. But Shantideva pressed the throne a little with his hand and climbed on to it without hesitation. Those who had resented him earlier now become doubtful. Then, radiating light with his smile, Shantideva said “Shall I read a sutra that has been read before or one that has never been read before?” When he was requested to read one that had never been read before, Shantideva taught his Bodhisattavacharyavatara (‘Living the Way of life of a Bodhisattawa’), an excellent text that filled the mind of countless followers with peace, ensuring the attainment of unsurpassing, supreme enlightenment. As he taught the lines, “Since there is no thing or no non-thing”, he miraculously flew into the sky, and his body disappeared while still reciting the chapter on dedication.
After some time, the Nalanda scholars heard that Shantideva was living in a stupa called Palyonchan and two bhikshus were sent to invite him. Shantideva mentioned that the exact length of the text is the one collected by the people from the central land. The two texts, Compendium of Precepts (Shiksha samuccaya) and Compendium of Sutras (Sutrasamuccaya) were within the pillars of his meditation room written in small Pandita letters. These he explained to them, as well as the way of practice.
Bodhicharyavatara
Shanideva composed this great work ‘A Guide to the Bodhisattva’s Way of life’ (Bodhisattavacharyavatara) in the seventh century of the Christian Era. In India at that time, Mahayana Buddhism was well-established and in the thousand or so stanzas of this text, we find a concise yet comprehensive account of the principle feature of this doctrine. Shantideva has been renowned in Tibet as one of the most reliable of teachers. Since this text mainly focuses on the cultivation and enhancement of Bodhichitta, it belongs to Mahayana. Shantideva particularly follows the Prasangika Madhyana. Shantideva particularly follows the Prasangika Madhyamika viewpoint of Chandrakirti.
It is a frequent practive among commentators to divide ‘The way of the Bodhisattva’ into three main sections, along the lines of a famous prayer attributed to Nagarjuna:
May Bodhichitta, precious and sublime,
Arise where it has not yet come to be;
And where it has arisen may it never fail
But grow and flourish ever more and more.
According to this scheme, the first three chapters (‘The Excellence of Bodhichitta’, ‘Confession and ‘Commitment’) are desgned to stimulate the dawning of Bodhichitta in the mind. The following three chapters (‘Awareness’, ‘Vigilance’, and ‘Patience’) give instructions on how to prevent this precious attitude from being dissipated, while are seventh, eighth, and ninth chapter (‘Heriic Perseverance’, ‘Meditation’, and ‘Wisdom’) prescribe way in which Bodhichitta may be progressively intensified. The tenth chapter is a concluding prayer of dedication.
According to tradition, ‘The Way of the Bodhisattva’ was first translated into Tibetan in eighth century by the Indian master Sarvajnanadeva and the Tibetan translator Kawa Peltsek, using a manuscript from Kashmir. It was later reworked during the eleventh century by the pandita Dharmashribhadra and the translator Rinchen Zangpo, on the basis of a manuscript and commentary from Magadha. A final revision was made by the pandita Sumatikirti and the translator Loden Sherab.
Buton Rinchen Drub, a renowned Tibetan scholar of the 13th century, wrote in his ‘History of Buddhism in Indian and Tibet’ that according to Buddhist tradition, 100 commentraies on the Bodhicharyavatara were extant in India, but only eight of them were translated into Tibetan.
According to the scholar, Vendal, Shantideva’s works show traces of Tantric influences Shri Guhyasamaja-mahayoga tantra-balividhi. According to a palm leaf manuscript (talapatra) in Nepal, named “Charyscharyavineshcheya’, Busuk has written several other volumes on Vajrayana and it was also written that he was from Bengal. For example: “Prajaparamita Ambbhodhiparimathnadhmrat-paritoshidh-siddhacharya Busuk-padho Bengali-kavyajain-tamevarth Pratipadhyati,” and so on. And interestingly, the songs attributed to him seem to belong to this period. It is also mentioned that he passed away between 648 AD to 816-838 AD in the forest when his works got started translating in Tibet.
I am very happy that this very precious text of Bodhicharyavatara which LTWA first published in Hindi is now to be made available in English. It is befitting that the translation of this precious text into English from Hindi is done by Professor Sharma. His great scholarship in Hindi, Sanskrit and English plus his devotion to spirituality and His Holiness the Dalai Lama, enables him to draw the flavor and the essence of the teaching in lucid terms. He earlier produced the two volume English translation and exposition of Boddhicharyavatara from original Sanskrit text based on Prajnakaramati’s Panjika. This current translation is purely a work of selfless service and it is wonderful to see such spirit and energy at such a ripe age. I salute Prof. Sharma not only for his erudition but also his highly altruistic motivation. It is without question that this translation will benefit many readers in sowing the seed of compassion, Bodhichitta and wisdom-realizing emptiness. It is an honour that LTWA is able to publish this translation.
Bodhicharyavatara, composed in the 8th century A.D. By the Indian monk-poet Santideva, is one of the most celebrated texts of Mahayana Buddhism. Its Tibetan translation is included in the Tengyur. Acharya Santideva himself was a bodhisattva and a realized tantric adept and his writings have a universal, timeless appeal. Many ancient scholars wrote Sanskrit commentaries on Bodhicharyavatara, prominent among them being Vibhutichandra, Krishnapada, Kamalsila, Vairochan and Prajnakaramati. Besides its Tibetan translation by such masters as Sarvajnadeva, Dharmasribhadra and Sumatikirti, this great classic was also translated into chiness, French, German, English and Italian Languages.
The present work is an English translation of Acharya Karma Monlam’s Hindi version of His Holiness the Dalai Lama’s discourses on Bodhicharyavatara published by the Library of Tibetan Works and Archives, Dharmasala. Significantly, these discourses were delivered in an eight –day long marathon of dharma teachings in the beautiful Himalayan resort of Manali in Himachal Pradesh to an audience of Himalayan devotees from Lahaul, Spiti and Kinnaur and the Tibetan exiles settled there. His Holiness’s revelation during the discourses that he held himself received his teaching from the great Himalayan master Mahasiddha Khunu Lama of Kinnaur came as a soothing balm to the listeners’ ears.
Whose words can be more authentic than those of the living bodhisattva, His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama? This book contains his words in their English version. His Holiness has practiced and lived these teachings all his life. He is an epitome of ‘prajna’ (wisdom) and ‘samatha’ (calm-abiding): a ‘kalyanmitra and a boon for manking whose religion is Beyond religion. It is only proper that his words of wisdom should reach the English-knowing readers and seekers of bodhichitta.
DAY ONE
It is essential for you to know something about the author of Bodhicharyavatara on which I am commencing my brief discourse today. Acharya Santideva, in this normal conduct, was a follower of the Vinaya tenets: a bodhisattva in inner discioline and ultimately a tantric siddha. Of his many works for studying and teaching, ‘Siksa-sammuchya’ and ‘Bodhicharyavatara’ are very important in their Tibetan translations. Universal in this appeal, Bodhichartavatara, in spite of its brevity, earned great popularity amongst the Buddhists of India; Many Indians wrote commentaries on it and spread its teaching in the public at large. Likewise, every tradition in Tibetan owned it and it and a number of Tibetan scholars’ commentaries on the text are extant. I received its teaching from Ven. Khunu Lama Tenzin Gyaltsen. I try to live up to its teachings in my daily life. If incapable of practicing in my conduct, I, out of reverence for the teachings, pray to be proficient in the practices.
The plan of this classic work is very impressive and contemplating on it itself has a profound influence on one’s mental traits. I think I have thrice thrice discoursed on Bodhicharyavatara earlier but I consider myself fortunate to be able to have another opportunity today to give an exposition of its teachings. Those gathered here today are equally fortunate and should diligently listen to the teachings.
Now I shall start the discourse with brief comments on the succinct verses coupled with detailed analysis wherever required. As earlier started by me our minds should be in state of absolute purity while listening to dharma teachings. If we discourse on our listen to the teachings of the great classic with a desire for personal liberation or selfish joys in our lives we will never be able to attain the objectives of Mahayana inspite of the eminent status of this classic work. Moreover, there are countless of sentient beings like us who likewise want peace and joy the avoid suffering. So we shall seek teachings from this work and cultivate ‘bodhichitta’ for the well-being of all beings. It will be highly beneficial to listen to this discourse with such a background. (Do local people understand my language to some extent? I shall try to be as simple as possible. You will be able to grasp somewhat but try to understand fully when the Hindi translation is presented a little later.)
Nomenclature
Named as ‘Bodhicharyavatara’ the book is also designated as ‘Bodhisattvacharyavatara’ at places. The word ‘bodhi’ (‘jangchub’) attached with the nomenclature is a word of deep significance.’ Jangchub’ or ‘bodhi’ denotes the attainment of the knowledge of all that is knowable in all its perfection and to coalesce it with your mind. Thus the world ‘bodhi’ here indicates ‘maha-bodhi’ or (‘jangchupchenpo’). Such ‘bodhi’ is the noblest ‘bodhi’ or ‘buddhatva’ (i.e. Enlightenment). Those wishing to attain such ‘bodhi’ through practice are called ‘bodhisattvas’. Practice is of three types: ‘pranidhana’ or the ‘generation of bodhichitta’ , ‘prasthapana’ or ‘practical practice’ and ‘lakshya’ or ‘dharma-kaya’ generated by ‘karma’ or ‘actions’. This book, which helps our introduction into such practices, has been designated as ‘avatara’ and the classic is named ‘Bodhicharyavatara’.
The first of the ten chapters of the book is in praise of the virtues of ‘bodhichitta’, because only an acquaintance with its quality could encourage an aspirant to take to it. Hence, ahead of all else, its special qualities have been enumerated. Seeking refuge and the eight brance practice have been explained in this context here. In verse sequence the second chapter is ‘papa-desana’ or the ‘confession of sins’. The third chapter is ‘bodhi-chitta-prigrahana’ or the ‘acceptance of bodhichitta’, which expostulates the other means for generating and embracing ‘bodhichitta’.
For the purposes of practice hereafterthey are described as the six ‘parmitas’ or ‘perfections’; however, ‘dana-parmita’ or the ‘perfection of giving’ has not been dealt with in a separate chapter but it is scatteringly present in other chapters and especially the 10th (‘bodhi-parinamana’ or ‘dedicatiuon of bodhi’ (wherein body, wealth, merit etc. have been enumerated as offered for others). Instead of emphasizing the nature of ‘sila’ or ‘conduct’, the means of its purification have been dwelt upon through ‘apramada’ or ‘effort’ and ‘samprajanya-samraksana’ or ‘recollectiveness’ in the 4th and 5th chapters. A chapter each is devoted to the topics of ‘ksanti’ or ‘forbearance’, ‘samadhi’ or ‘absorption’, ‘veerya’ or ‘effort’ ,’dhyana’ or ‘meditation’ and ‘prajna’ or ‘wisdom’ perfections. With the inclusion of ‘parinamana’ or ‘dedication’, the work comprises ten chapters in all.
The exposition of the subject matter of ‘Bodhicharyavatara’ is, one the one hand, based on the expansive meaning of Acharya Maitreyanatha’s principle of ‘upaya’ or ‘skillful means’ as described in his ‘Abhisamayalankara’ and ‘Sutralankara’ etc, on the other hand the subject of the practice of ‘bodhichitta’ is based on Acharya Nagarjuna’s ‘Ratnavali’. Although the tradition of Arya Maitreyanatha and Asanga has also been appropriated in the generation of ‘bodhichitta’ but more emphasis has been laid on the principles of ‘pratma-samata’ or ‘equality between oneself and others’ and ‘pratmaparivartana’ or ‘exchanging oneself with others’ as propounded in Acharya Nagarjuna’s ‘Ratnavali’ and expounded by the likes of Acharya Budhapalita. The principles of Acharya Nagarjuna on the theme of ‘prajna’ or ‘wisdom’ have been accepted as the basis.
Every book has three divisions: beginning, middle and end. The name of the work, the writer’s obeisance or ‘namaskara’ and the vow to write come in the beginning. The Sanskrit name of this work is ‘Bodhicharyavatara’;it is ‘Jangchub sempei-chodpa la jugpa’ in Tibetan. ‘Sarva Buddha-bodhsattva-bhyo’ is the writer’s obeisance. Buston’s work states that as Santideva’s work is an exposition of the sutra so its author has offered obeisance to Buddhas and bodhisattvas.In ancient times, Sanskrit was translated into Tibetan but today Tibetan is going to be translated into Hindi.
Bharata has been called ‘arya-bhumi’ in which many religions, creed and concept have taken birth and truly a great country it is. Innumerable concept-holders, judicial scholars and great ‘Siddhas’ or ‘realised seers’ have been born in the land whose scholarship can be fully estimated from their commentaries on their creeds and concepts are their judicious analysis. If we study without prejudice such work on religions and creeds very significant resources of knowledge will be at our disposal. However, if we study these scholars’ works without an understanding of their basic principles the exercise can be very harmful too. Instead of merit we will only earn sin by studying these works with pre-conceived prejudice. Therefore, all followers of religions should maintain goodwill. Correct knowledge and practice of whatever religion or creed one adheres to is essential. Every religion, Hinduism, Islam, Buddhism, Sikhism, Jainism, Christianity and Judaism teaches one to become a good human being so we must have a feeling of reverence and goodwill towards all religions. Simultaneously, it is also important that, while maintaining good will towards other religions, one must have a full and deep understanding of one’s own religion instead of mere Faith in it.
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