This concise, profound poem in thirty-seven shlokas<\/em> (shloka<\/em>\nis a poetic form used in Sanskrit, the classical language of India) became\nwidely known throughout the Tibetan world and, over the centuries, has been of\nimmense benefit to countless practitioners. <\/p>\n\n\n\n Easy to memorize, it is considered to be a distillation of\nanother seminal Mahayana work, Shantideva\u2019s great masterpiece The Way of the\nBodhisattva<\/em> (Bodhicharyavatara<\/em>), and has been the subject of many\nteachings and commentaries by the great masters of all traditions of Tibetan\nBuddhism.<\/p>\n\n\n\n Namo Lokeshvaraya<\/strong> <\/p>\n\n\n\n Though he sees that in all phenomena there is no coming and\ngoing, <\/p>\n\n\n\n He strives solely for the sake of beings: <\/p>\n\n\n\n To the sublime teacher inseparable from Avalokiteshvara, the\nProtector of Beings, <\/p>\n\n\n\n I pay constant homage with respectful body, speech, and\nmind. <\/p>\n\n\n\n The perfect buddhas\u2014source of happiness and ultimate peace\u2014<\/p>\n\n\n\n Exist through having accomplished the sacred Dharma, <\/p>\n\n\n\n And that, in turn, depends on knowing how to practice it; <\/p>\n\n\n\n This practice of the bodhisattvas I shall therefore now\nexplain. <\/p>\n\n\n\n 1<\/strong> <\/p>\n\n\n\n Now that I have this great ship, a precious human life, so\nhard to obtain, <\/p>\n\n\n\n I must carry myself and others across the ocean of samsara. <\/p>\n\n\n\n To that end, to listen, reflect, and meditate <\/p>\n\n\n\n Day and night, without distraction, is the practice of a\nbodhisattva. <\/p>\n\n\n\n 2<\/strong> <\/p>\n\n\n\n In my native land waves of attachment to friends and kin\nsurge, <\/p>\n\n\n\n Hatred for enemies rages like fire, <\/p>\n\n\n\n The darkness of stupidity, not caring what to adopt or\navoid, thickens\u2014<\/p>\n\n\n\n To abandon my native land is the practice of a bodhisattva. <\/p>\n\n\n\n 3<\/strong> <\/p>\n\n\n\n When unfavorable places are abandoned, disturbing emotions\ngradually fade; <\/p>\n\n\n\n When there are no distractions, positive activities\nnaturally increase; <\/p>\n\n\n\n As awareness becomes clearer, confidence in the Dharma\ngrows\u2014<\/p>\n\n\n\n To rely on solitude is the practice of a bodhisattva. <\/p>\n\n\n\n 4<\/strong> <\/p>\n\n\n\n Close friends who have long been together will separate, <\/p>\n\n\n\n Wealth and possessions gained with much effort will be left\nbehind, <\/p>\n\n\n\n Consciousness, a guest, will leave the hotel of the body\u2014<\/p>\n\n\n\n To give up the concerns of this life is the practice of a\nbodhisattva. <\/p>\n\n\n\n 5<\/strong> <\/p>\n\n\n\n In bad company, the three poisons grow stronger, <\/p>\n\n\n\n Listening, reflection, and meditation decline, <\/p>\n\n\n\n And loving-kindness and compassion vanish\u2014<\/p>\n\n\n\n To avoid unsuitable friends is the practice of a\nbodhisattva. <\/p>\n\n\n\n 6<\/strong> <\/p>\n\n\n\n Through reliance on a true spiritual friend one\u2019s faults\nwill fade <\/p>\n\n\n\n And good qualities will grow like a waxing moon\u2014<\/p>\n\n\n\n To consider him even more precious <\/p>\n\n\n\n Than one\u2019s own body is the practice of a bodhisattva. <\/p>\n\n\n\n 7<\/strong> <\/p>\n\n\n\n Whom can worldly gods protect <\/p>\n\n\n\n Themselves imprisoned in samsara? <\/p>\n\n\n\n To take refuge in the Three Jewels <\/p>\n\n\n\n Who never fail those they protect is the practice of a\nbodhisattva. <\/p>\n\n\n\n 8<\/strong> <\/p>\n\n\n\n The Buddha taught that the unendurable suffering of the\nlower realms <\/p>\n\n\n\n Is the fruit of unvirtuous actions. <\/p>\n\n\n\n Therefore, to never act unvirtuously, <\/p>\n\n\n\n Even at the cost of one\u2019s life, is the practice of a\nbodhisattva. <\/p>\n\n\n\n 9<\/strong> <\/p>\n\n\n\n Like dew on grass, the delights of the three worlds <\/p>\n\n\n\n By their very nature evaporate in an instant. <\/p>\n\n\n\n To strive for the supreme level of liberation, <\/p>\n\n\n\n Which never changes, is the practice of a bodhisattva. <\/p>\n\n\n\n 10<\/strong> <\/p>\n\n\n\n If all the mothers who have loved me since beginningless\ntime are suffering, <\/p>\n\n\n\n What is the use of my own happiness? <\/p>\n\n\n\n So, with the aim of liberating limitless sentient beings, <\/p>\n\n\n\n To set my mind on enlightenment is the practice of a\nbodhisattva. <\/p>\n\n\n\n 11<\/strong> <\/p>\n\n\n\n All suffering without exception arises from desiring\nhappiness for oneself, <\/p>\n\n\n\n While perfect buddhahood is born from the thought of\nbenefiting others. <\/p>\n\n\n\n Therefore, to really exchange <\/p>\n\n\n\n My own happiness for the suffering of others is the practice\nof a bodhisattva. <\/p>\n\n\n\n 12<\/strong> <\/p>\n\n\n\n If someone driven by great desire <\/p>\n\n\n\n Seizes all my wealth, or induces others to do so, <\/p>\n\n\n\n To dedicate to him my body, possessions, <\/p>\n\n\n\n And past, present, and future merit is the practice of a\nbodhisattva. <\/p>\n\n\n\n 13<\/strong> <\/p>\n\n\n\n If, in return for not the slightest wrong of mine, <\/p>\n\n\n\n Someone were to cut off even my very head, <\/p>\n\n\n\n Through the power of compassion to take all his negative\nactions <\/p>\n\n\n\n Upon myself is the practice of a bodhisattva. <\/p>\n\n\n\n 14<\/strong> <\/p>\n\n\n\n Even if someone says all sorts of derogatory things about me\n<\/p>\n\n\n\n And proclaims them throughout the universe, <\/p>\n\n\n\n In return, out of loving-kindness, <\/p>\n\n\n\n To extol that person\u2019s qualities is the practice of a\nbodhisattva. <\/p>\n\n\n\n 15<\/strong> <\/p>\n\n\n\n Even if in the midst of a large gathering <\/p>\n\n\n\n Someone exposes my hidden faults with insulting language, <\/p>\n\n\n\n To bow to him respectfully, <\/p>\n\n\n\n Regarding him as a spiritual friend, is the practice of a\nbodhisattva. <\/p>\n\n\n\n 16<\/strong> <\/p>\n\n\n\n Even if one I\u2019ve lovingly cared for like my own child <\/p>\n\n\n\n Regards me as an enemy, <\/p>\n\n\n\n To love him even more, <\/p>\n\n\n\n As a mother loves a sick child, is the practice of a\nbodhisattva. <\/p>\n\n\n\n 17<\/strong> <\/p>\n\n\n\n Even if my peers or my inferiors <\/p>\n\n\n\n Out of pride do all they can to debase me, <\/p>\n\n\n\n To respectfully consider them like my teachers <\/p>\n\n\n\n On the crown of my head is the practice of a bodhisattva. <\/p>\n\n\n\n 18<\/strong> <\/p>\n\n\n\n Even when utterly destitute and constantly maligned by\nothers, <\/p>\n\n\n\n Afflicted by terrible illness and prey to evil forces, <\/p>\n\n\n\n To still draw upon myself the suffering and wrongdoing of\nall beings <\/p>\n\n\n\n And not lose heart is the practice of a bodhisattva. <\/p>\n\n\n\n 19<\/strong> <\/p>\n\n\n\n Though I may be famous, and revered by many, <\/p>\n\n\n\n And as rich as the God of Wealth himself, <\/p>\n\n\n\n To see that the wealth and glory of the world are without\nessence, <\/p>\n\n\n\n And to be free of arrogance, is the practice of a\nbodhisattva. <\/p>\n\n\n\n 20<\/strong> <\/p>\n\n\n\n If one does not conquer one\u2019s own hatred, <\/p>\n\n\n\n The more one fights outer enemies, the more they will\nincrease. <\/p>\n\n\n\n Therefore, with the armies of loving-kindness and\ncompassion, <\/p>\n\n\n\n To tame one\u2019s own mind is the practice of a bodhisattva. <\/p>\n\n\n\n 21<\/strong> <\/p>\n\n\n\n Sense pleasures and desirable things are like saltwater\u2014<\/p>\n\n\n\n The more one tastes them, the more one\u2019s thirst increases. <\/p>\n\n\n\n To abandon promptly <\/p>\n\n\n\n All objects which arouse attachment is the practice of a\nbodhisattva. <\/p>\n\n\n\n 22<\/strong> <\/p>\n\n\n\n All that appears is the work of one\u2019s own mind; <\/p>\n\n\n\n The nature of mind is primordially free from conceptual\nlimitations. <\/p>\n\n\n\n To recognize this nature <\/p>\n\n\n\n And not to entertain concepts of subject and object is the\npractice of a bodhisattva. <\/p>\n\n\n\n 23<\/strong> <\/p>\n\n\n\n When encountering objects which please us, <\/p>\n\n\n\n To view them like rainbows in summer, <\/p>\n\n\n\n Not ultimately real, however beautiful they appear, <\/p>\n\n\n\n And to relinquish craving and attachment, is the practice of\na bodhisattva. <\/p>\n\n\n\n 24<\/strong> <\/p>\n\n\n\n The various forms of suffering are like the death of one\u2019s\nchild in a dream: <\/p>\n\n\n\n By clinging to deluded perceptions as real we exhaust\nourselves. <\/p>\n\n\n\n Therefore, when encountering unfavourable circumstances, <\/p>\n\n\n\n To view them as illusions is the practice of a bodhisattva. <\/p>\n\n\n\n 25<\/strong> <\/p>\n\n\n\n If those who wish for enlightenment must give away even\ntheir own bodies, <\/p>\n\n\n\n How much more should it be true of material objects? <\/p>\n\n\n\n Therefore, without expectation of result or reward, <\/p>\n\n\n\n To give with generosity is the practice of a bodhisattva. <\/p>\n\n\n\n 26<\/strong> <\/p>\n\n\n\n If, lacking discipline, one cannot accomplish one\u2019s own\ngood, <\/p>\n\n\n\n It is laughable to think of accomplishing the good of\nothers. <\/p>\n\n\n\n Therefore, to observe discipline <\/p>\n\n\n\n Without samsaric motives is the practice of a bodhisattva. <\/p>\n\n\n\n 27<\/strong> <\/p>\n\n\n\n For a bodhisattva who desires the joys of virtue, <\/p>\n\n\n\n All who harm him are like a precious treasure. <\/p>\n\n\n\n Therefore, to cultivate patience toward all, <\/p>\n\n\n\n Without resentment, is the practice of a bodhisattva. <\/p>\n\n\n\n 28<\/strong> <\/p>\n\n\n\n Merely for their own sake, even shravakas and\npratyekabuddhas <\/p>\n\n\n\n Make efforts like someone whose hair is on fire trying to\nput it out: <\/p>\n\n\n\n Seeing this, for the sake of all beings, <\/p>\n\n\n\n To practice diligence, the source of excellent qualities, is\nthe practice of a bodhisattva. <\/p>\n\n\n\n 29<\/strong> <\/p>\n\n\n\n Knowing that through profound insight thoroughly grounded in\nsustained calm <\/p>\n\n\n\n The disturbing emotions are completely conquered, <\/p>\n\n\n\n To practice the concentration which utterly transcends <\/p>\n\n\n\n The four formless states is the practice of a bodhisattva. <\/p>\n\n\n\n 30<\/strong> <\/p>\n\n\n\n In the absence of wisdom, perfect enlightenment cannot be\nattained <\/p>\n\n\n\n Through the other five perfections alone. <\/p>\n\n\n\n Therefore, to cultivate wisdom combined with skillful means <\/p>\n\n\n\n And free from the three concepts is the practice of a\nbodhisattva. <\/p>\n\n\n\n 31<\/strong> <\/p>\n\n\n\n If I do not examine my own defects, <\/p>\n\n\n\n Though outwardly a Dharma practitioner, I may act contrary\nto the Dharma. <\/p>\n\n\n\n Therefore, continuously to examine my own faults <\/p>\n\n\n\n And give them up is the practice of a bodhisattva. <\/p>\n\n\n\n 32<\/strong> <\/p>\n\n\n\n If, impelled by negative emotions, I relate the faults <\/p>\n\n\n\n Of other bodhisattvas, I will myself degenerate. <\/p>\n\n\n\n Therefore, to not talk about the faults of anyone <\/p>\n\n\n\n Who has entered the Mahayana is the practice of a\nbodhisattva. <\/p>\n\n\n\n 33<\/strong> <\/p>\n\n\n\n Offerings and respect may bring discord <\/p>\n\n\n\n And cause listening, reflection, and meditation to decline. <\/p>\n\n\n\n Therefore, to avoid attachment <\/p>\n\n\n\n To the homes of friends and benefactors is the practice of a\nbodhisattva. <\/p>\n\n\n\n 34<\/strong> <\/p>\n\n\n\n Harsh words disturb the minds of others <\/p>\n\n\n\n And spoil our own bodhisattva practice. <\/p>\n\n\n\n Therefore, to give up rough speech, <\/p>\n\n\n\n Which others find unpleasant, is the practice of a\nbodhisattva. <\/p>\n\n\n\n 35<\/strong> <\/p>\n\n\n\n When emotions become habitual, they are hard to get rid of\nwith antidotes. <\/p>\n\n\n\n Therefore, with mindfulness and vigilance, to seize the\nweapon of the antidote <\/p>\n\n\n\n And crush attachment and other negative emotions <\/p>\n\n\n\n The moment they arise is the practice of a bodhisattva. <\/p>\n\n\n\n 36<\/strong> <\/p>\n\n\n\n In short, wherever I am, whatever I do, <\/p>\n\n\n\n To be continually mindful and alert, <\/p>\n\n\n\n Asking, \u201cWhat is the state of my mind?\u201d <\/p>\n\n\n\n And accomplishing the good of others is the practice of a\nbodhisattva. <\/p>\n\n\n\n 37<\/strong> <\/p>\n\n\n\n Dedicating to enlightenment <\/p>\n\n\n\n Through wisdom purified of the three concepts <\/p>\n\n\n\n All merit achieved by such endeavour, <\/p>\n\n\n\n To remove the suffering of numberless beings, is the practice of a bodhisattva. <\/p>\n\n\n\n ——— <\/p>\n\n\n\n Following the teachings of the holy beings, <\/p>\n\n\n\n I have arranged the points taught in the sutras, tantras,\nand shastras <\/p>\n\n\n\n As The Thirty-seven Verses on the Practice of a\nBodhisattva<\/em> <\/p>\n\n\n\n For the benefit of those who wish to train on the bodhisattva path. <\/p>\n\n\n\n —<\/p>\n\n\n\n Since my understanding is poor, and I have little education,\n<\/p>\n\n\n\n This is no composition to delight the learned; <\/p>\n\n\n\n But as it is based on the sutras and teachings of holy\nbeings <\/p>\n\n\n\n I think it is genuinely the practice of the bodhisattvas.<\/p>\n\n\n\n —<\/p>\n\n\n\n However, it is hard for someone unintelligent like me <\/p>\n\n\n\n To fathom the great waves of the bodhisattvas\u2019 activities, <\/p>\n\n\n\n So I beg the forgiveness of the holy ones <\/p>\n\n\n\n For my contradictions, irrelevances, and other mistakes. <\/p>\n\n\n\n —<\/p>\n\n\n\n Through the merit arising from this <\/p>\n\n\n\n And through the power of the sublime bodhichitta, relative\nand absolute, <\/p>\n\n\n\n May all beings become like the Lord Avalokiteshvara, <\/p>\n\n\n\n Who is beyond the extremes of samsara and nirvana. <\/p>\n\n\n\n For his own benefit and that of others, Thogme, a teacher of scripture and logic, composed this text at Rinchen Phug, in Ngulchu. <\/p>\n\n\n\n —ooo000ooo—<\/p>\n\n\n\n Introduction<\/strong> <\/p>\n\n\n\n Opening Verses<\/strong> <\/p>\n\n\n\n PART ONE: The Preparation<\/strong> <\/p>\n\n\n\n A. First, the need to give meaning to this human existence\nof ours, so rare and difficult to obtain (Verse 1)<\/p>\n\n\n\n B. Second, abandoning one\u2019s native land, the source of the\nthree poisons (Verse 2)<\/p>\n\n\n\n C. Third, living in solitary places, the source of all good\nqualities (Verse 3)<\/p>\n\n\n\n D. Fourth, giving up the concerns of this life by reflecting\non impermanence (Verse 4)<\/p>\n\n\n\n E. Fifth, avoiding unsuitable friends, whose company creates\nconditions unfavourable to one\u2019s progress (Verse 5)<\/p>\n\n\n\n F. Sixth, relying on a spiritual teacher, whose presence\ncreates conditions favourable to one\u2019s progress (Verse 6)<\/p>\n\n\n\n G. Seventh, going for refuge, the entrance to the Buddhist\nteachings (Verse 7)<\/p>\n\n\n\n PART TWO: The Main Teachings, Illuminating the Path<\/strong> <\/p>\n\n\n\n A. First, the path for beings of lesser capacity (Verse 8)<\/p>\n\n\n\n B. Second, the path for beings of medium capacity (Verse 9)<\/p>\n\n\n\n C. Third, the path for beings of superior capacity (Verse\n10)<\/p>\n\n\n\n 1. The bodhichitta<\/em> of intention <\/p>\n\n\n\n 2. <\/strong>The bodhichitta<\/em> of application <\/p>\n\n\n\n a. Relative bodhichitta<\/em> <\/p>\n\n\n\n i. The meditation practice of exchanging oneself and others (Verse\n11) <\/p>\n\n\n\n ii. The post-meditation practice of using unfavourable\ncircumstances on the path <\/p>\n\n\n\n \u25cf Using on the path the four things that you do not<\/em>\nwant to happen <\/p>\n\n\n\n (a) How to use loss on the path (Verse 12)<\/p>\n\n\n\n (b) How to use suffering on the path (Verse 13)<\/p>\n\n\n\n (c) How to use disgrace on the path (Verse 14)<\/p>\n\n\n\n (d) How to use disparagement on the path (Verse 15)<\/p>\n\n\n\n \u25cf Using on the path the two things that are difficult to\nbear <\/p>\n\n\n\n (a) How to use on the path being wronged in return for\nkindness (Verse 16) <\/p>\n\n\n\n (b) How to use humiliation on the path (Verse 17)<\/p>\n\n\n\n \u25cf Using deprivation and prosperity on the path <\/p>\n\n\n\n (a) How to use deprivation on the path (Verse 18) <\/p>\n\n\n\n (b) How to use prosperity on the path (Verse 19)<\/p>\n\n\n\n \u25cf Using hatred and desire on the path <\/p>\n\n\n\n (a) How to use objects of hatred on the path (Verse 20) <\/p>\n\n\n\n (b) How to use objects of desire on the path (Verse 21)<\/p>\n\n\n\n b. Absolute bodhichitta<\/em> <\/p>\n\n\n\n i. The meditation practice of remaining in a state free of\nconceptual elaborations without any clinging (Verse 22)<\/p>\n\n\n\n ii. The post-meditation practice of abandoning any belief in\nthe objects of desire and aversion as truly existing <\/p>\n\n\n\n \u25cf Abandoning any belief in the objects of desire as truly\nexisting (Verse 23)<\/p>\n\n\n\n \u25cf Abandoning any belief in the objects of aversion as truly\nexisting (Verse 24)<\/p>\n\n\n\n 3. The precepts for training in these practices <\/p>\n\n\n\n a. Training in the six transcendent perfections <\/p>\n\n\n\n i. Transcendent generosity (Verse 25)<\/p>\n\n\n\n ii. Transcendent discipline (Verse 26) <\/p>\n\n\n\n iii. Transcendent patience (Verse 27)<\/p>\n\n\n\n iv. Transcendent diligence (Verse 28)<\/p>\n\n\n\n v. Transcendent concentration (Verse 29)<\/p>\n\n\n\n vi. Transcendent wisdom (Verse 30) <\/p>\n\n\n\n b. Training in the four instructions taught in the Sutra <\/p>\n\n\n\n i. To examine oneself for one\u2019s own defects and to give them\nup (Verse 31)<\/p>\n\n\n\n ii. To give up speaking of a bodhisattva\u2019s faults (Verse 32)\n<\/p>\n\n\n\n iii. To give up attachment to a sponsor\u2019s property (Verse\n33) <\/p>\n\n\n\n iv. To give up harsh speech (Verse 34)<\/p>\n\n\n\n c. Training in how to be rid of the negative emotions (Verse\n35) <\/p>\n\n\n\n d. Training in accomplishing others\u2019 good with mindfulness\nand vigilance (Verse 36) <\/p>\n\n\n\n e. Dedicating the merit to perfect enlightenment (Verse 37)<\/p>\n\n\n\n CONCLUDING VERSES<\/strong> <\/p>\n\n\n\n A. How and for whom this text was composed <\/p>\n\n\n\n B. The unerring nature of these practices <\/p>\n\n\n\n C. A humble prayer for forgiveness <\/p>\n\n\n\n D. Dedicating the merit of having composed this text <\/p>\n\n\n\n E. The colophon <\/p>\n\n\n\n FINAL ADVICE<\/strong><\/p>\n\n\n\n Source: Rinpoche, Dilgo Khyentse. The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva<\/em> (pp. 27-28). Shambhala. Kindle Edition. <\/p>\nThe Root Text<\/h3>\n\n\n\n
Textual Outline of the Thirty-seven Verses on the Practice\nof a Bodhisattva<\/h3>\n\n\n\n
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