Shantideva’s Bodhisattvacharyavatara — Chapter VI

2. There is no evil like hatred,
And no fortitude like patience.
Thus I should strive in various ways
To meditate on patience.

3. My mind will not experience peace
if it fosters painful thoughts of hatred.
I shall find no joy or happiness,
Unable to sleep, I shall feel unsettled.

4. A master who has hatred
Is in danger of being killed
Even by those who for their wealth and
happiness
Depend upon his kindness.

5. By it, friends and relatives are disheartened;
Though drawn by my generosity they will
not trust me,
In brief there is nobody
Who lives happily with anger.

6. Hence the enemy, anger,
Creates sufferings such as these,
But whoever assiduously overcomes it
Finds happiness now and hereafter.

7. Having found its fuel of mental unhappiness
In the prevention of what I wish for
And in the doing of what I do not want,
Hatred increases and then destroys me.

8. Therefore I should totally eradicate
The fuel of this enemy;
For this enemy has no other function
Than that of causing me harm.

9. Whatever befalls me
I shall not disturb my mental joy;
For having been made unhappy,
I shall not accomplish what I wish
And my virtues will decline.

10. Why be unhappy about something
If it can be remedied?
And what is the use of being unhappy about
something
if it cannot be remedied?

11. For myself and for my friends
I want no suffering, no disrespect,
No harsh words and nothing unpleasant;
But for my enemies it is the opposite.

12. The causes of happiness sometimes occur
But the causes for suffering are very many.
Without suffering there is no renunciation.
Therefore, mind, you should stand firm.

13. If some ascetics and the people of Karnapa
Endure the pain of cuts and bums for no
reason,
Then for the sake of liberation
Why have I no courage?

14. There is nothing whatsoever
That is not made easier through
acquaintance.
So through becoming acquainted with small
harms
I should learn to patiently accept greater
harms

15. Who has not seen this to be so with trifling
sufferings
Such as the bites of snakes and insects,
Feelings of hunger and thirst
And with such minor things as rashes?

16. I should not be impatient
With heat and cold, wind and rain,
Sickness, bondage and beatings;
For if I am, the harm they cause me will
increase.

17. Some when they see their own blood
Become especially brave and steady,
But some when they see the blood of others
Faint and fall unconscious.

18. These (reactions) come from the mind
Being either steady or timid.
Therefore I should disregard harms caused to
me
And not be affected by suffering.

19. Even when the wises are suffering
Their minds remain very lucid and undefiled;
For when war is being waged against the
disturbing conceptions
Much harm is caused at the times of battle.

20. The victorious warriors are those
Who, having disregarded all suffering,
Vanquish the foes of hatred and so forth;
Common warriors slay only corpses.

21. Furthermore, suffering has good qualities:
Through being disenheartened with it,
arrogance is dispelled,
Compassion arises for, those in cyclic
existence,
Evil is shunned and joy is found in virtue.

22. As I do not become angry
With great sources of suffering such as
jaundice,
Then why be a angry with animate creatures?
They too are provoked by conditions.

23. Although they are not wished for,
These sicknesses arise;
And likewise although they are not wished
for,
These disturbing conceptions forcibly arise.

24. Without thinking, “I shall be angry,”
People become angry with no resistance,
And without thinking, I shall produce
myself,”
Likewise anger itself is produced.

25. All mistakes that are
And all the various kinds of evil
Arise through the force of conditions:
They do not govern themselves.

26. These conditions that assemble together
Have no intention to produce anything,
And neither does their product
Have the intention to be produced.

27. That which is asserted as Primal Substance
And that which is imputed as a Self,
(Since they are unproduced) do not arise after
having purposefully thought,
“I shall arise (in order to cause harm.”)

28. If they are unproduced and non-existent
Then whatever wish they have to produce
(harm will also not exist).
Since (this Self) would permanently
apprehend its objects,
It follows that it would never cease to do so.

29. Furthermore if the Self were permanent
It would clearly be devoid of action, like
space.
So even if it met with other conditions
How could its unchanging (nature) be
affected?

30. Even if when acted upon (by other
conditions) it remains as before,
Then what could actions do to it?
Thus if I say that this (condition) acts upon (a
permanent Self),
How could the two ever be (casually)
related?

31. Hence everything is governed by other
factors (which in turn) are governed by
(others),
And in this way nothing governs itself.
Having understood this, I should not become
angry
With phenomena that are like apparitions.

32. – (If everything is unreal like an apparition)
then who is there to restrain what (anger)?
Surely (in this case) restraint would be
inappropriate
It would not be inappropriate. because
(conventionally) I must maintain
That in dependence upon restraining (anger)
the stream of suffering is severed.

33. So when seeing an enemy or even a friend
Committing an improper action,
By thinking that such things arise from
conditions
I shall remain in a happy frame of mind.

34. If things were brought into being by choice,
Then since no one wishes to suffer,
Suffering wood not occur
To any embodied creature.

35. Through not being careful
People even harm themselves with thorns
and other things,
And for the sake of obtaining women and the
like
They become obsessed and deprive
themselves of food.

36. And there are some who injure themselves
Through the unmeritorious deeds
Of hanging themselves, leaping from cliffs,
Eating poison and unhealthy foods.

37. If, when under the influence of disturbing
conceptions,
People will even kill their treasured selves,
How can they be expected not to cause harm
To the bodies of other living beings?

38. Even if I cannot develop compassion for all
such people
Who through the arisal of disturbing
conceptions,
Set out to try and kill me and so forth,
The last thing I should do is to become angry
with them.

39. Even if it were the nature of the childish
To cause harm to other beings,
It would still be incorrect to be angry with
them.
For this would be like begrudging fire for
having the nature to burn.

40. And even if the fault were temporary
In they who are by nature reliable,
It would still be incorrect to be angry.
For this would be like begrudging space for
allowing smoke to arise in it.

41. If I become angry with the yielder
Although I am actually harmed by his stick,
Then since he too is secondary, being in turn
incited by hatred,

42. Previously I must have caused similar harm
To other sentient beings.
Therefore it is right for this harm to be
returned
To me who is the cause of injury to others.

43. Both the weapon and my body
Are the causes of my suffering.
Since he gave rise to the weapon and I to the
body,
With whom should I be angry?

44. If in blind attachment I cling
To this suffering abscess of a human form
Which cannot bear to be touched,
With whom should I be angry when it is
hurt?

45. It is the fault of the childish that they are
hurt,
For although they do not wish to suffer
They are greatly attached to its causes.
So why should they be angry with others?

46. Just like the guardians of the hell worlds
And the forest of razor-sharp leaves,
So is this (suffering) produced by my actions;
With whom therefore should I be angry?

47. Having been instigated by my own actions,
Those who cause me harm come into being.
If by these (actions) they should fall into hell
Surely isn’t it I who, am destroying them?

48. In dependence upon them I purify many evils
By patiently accepting the harms that they
cause.
But in dependence upon me they will fall
Into hellish pain for a very long time.

49. So since I am causing harm to them
And they are benefiting me,
Why, unruly mind, do you become angry
In such a mistaken manner?

50. If my mind has the noble quality (of
patience)
I shall not go to hell,
But although I am protecting myself (in this
way)
How will it be so for them?

51. Nevertheless, should I return the harm
It will not protect them either.
By doing so my conduct will deteriorate
And hence this fortitude will be destroyed.

52. Since my mind is not physical
In no way can anyone destroy it,
But through its being greatly attached to my
body
it is caused harm by (physical) suffering.

53. Since disrespect, harsh speech
And unpleasant words
Do not cause any harm to my body,
Why, mind, do you become so angry?

54. Because others will dislike me
But since it will not devour me
Either in this or in another life
Why do I not want this (dislike)?

55. Because it will hinder my worldly gain
Even if I do not want this
I shall have to leave my worldly gains behind
And my evil alone will remain unmoved.

56. Thus it is better that I die today
Than live a long but wicked life;
For even if people like me should live a long
time,
There will always be the suffering of death.

57. Suppose someone should awaken from a
dream
In which he experienced one hundred years
of happiness,
And suppose another should awaken from a
dream
In which he experienced just one moment of
happiness;

58. For both of these people who have awoken
That happiness will never return.
Similarly, whether my life has been long or
short,
At the time of death it will be finished like
this.

59. Although I may live happily for a long time
Through obtaining a great deal of material
wealth,
I shall go forth empty-handed and destitute
just like having been robbed by a thief.

60. Surely material wealth will enable me to live,
And then shall be able to consume evil and
do good
But if I am angry on account of it
Will not my merit be consumed and evil
increase?

61. And what use will be the life
Of one who only commits evil,
If for the sake of material gain
He causes (the merits needed for) life to
degenerate?

62. Surely I should be angry with those
Who say unpleasant things that weaken other
beings’ (confidence in me)
But in the same way why am I not angry
With people who say unpleasant things about
others?

63. If I can patiently accept this lack of
confidence
Because it is related to someone else,
Then why am I not patient with unpleasant
words (about myself)
Since they are related to the arisal of
disturbing conceptions?

64. Should others talk badly of or even destroy
Holy images, reliquaries and the sacred
Dharma.
It is improper for me to resent it
For the Buddhas can never be injured.

65. I should prevent anger arising towards those
Who injure my spiritual masters, relatives
and friends.
Instead I should see, as in the manner shown
before,
That such things arise from conditions.

66. Since embodied creatures are injured
By both animate beings and inanimate
objects,
Why only bear malice to the animate?
It follows that I should patiently accept all
harm.

67. Should one person ignorantly do wrong
And another ignorantly become angry (with
him),
Who would be at fault?
And who would be without fault?

68. Why did I previously commit those actions
Because of which others now cause me
harm?
Since everything is related to my actions
Why should I bear malice towards these
(enemies)?

69. When I have seen this to be so,
I should strive for what is meritorious
(In order to) certainly bring about
Loving thoughts between all.

70. For example, when a fire in one house
Has moved into another house,
It is right to get rid of straw and such things
That will cause the fire to spread.

71. Likewise when the fire of hatred spreads
To whatever my mind is attached,
I should immediately get rid of it
For fear of my merit being burned.

72. Why is a man condemned to death not
fortunate
If he is released after having his hand cut off?
Why am I who am experiencing human
misery not fortunate
If by that I am spared from (the agonies of)
hell?

73. If I am unable to endure
Even the mere sufferings of the present,
Then why do I not restrain myself from being
angry,
Which will be the source of hellish misery?

74. For the sake of satisfying my desires
I have suffered numerous burnings in hell,
But by those actions I fulfilled the purpose
Of neither myself nor others.

75. But now since great meaning will accrue
From harm which is not even (a fraction) of
that,
I should indeed by solely joyful
Towards such suffering that dispels the
harms of all.

76. Should someone else find joyous happiness
Upon praising (my enemy) as an excellent
person,
Why, mind, do you not praise him too
And likewise make yourself happy?

77. That joyous happiness of yours
Would be a source of joy, not something
prohibited,
A precept given by the Excellent Ones
And a supreme (means) for assembling
others.

78. It is said that others are made happy through
(being praised) in this way.
But if, in this way, you do not want (them to
have) this happiness,
Then, (since it makes them happy), you
should cease giving wages and the like (to
your servants).
But you would be adversely affected both in
this and future lives.

79. When people describe my own good qualities
I want others to be happy too,
But when they describe the good qualities of
others
I do not wish to be happy myself.

80. Having generated the Awakening Mind
Through wishing all beings to be happy,
Why should I become angry
If they find some happiness themselves?

81. If I wish for all sentient beings to become
Buddhas worshipped throughout the three
realms,
Then why am I tormented
When I see them receiving mere mundane
respect?

82. If a relative for whom I am caring
And to whom I must give many things
Should be able to find his own livelihood,
Wouldn’t I be happy, rather than angry?

83. If I do not wish for beings to have even this,
How can I wish for them to awaken?
And where is there an Awakening Mind
In him who becomes angry when others
receive things?

84. What does it matter if (my enemy) is given
something or not?
Whether he obtains it
Or whether it remains in the benefactor’s
house,
In either case I shall get nothing.

85. So why, by becoming angry, do I throw away
my merits,
The faith (others have in me) and my good
qualities?
Tell me, why am I not angry (with myself)
For not having the causes for gain?

86. Let alone not having any remorse
About the evils that you committed, (0
mind),
Why do you wish to compete with others
Who have committed meritorious deeds?

87. Even if your enemy is made unhappy
what is there for you to be joyful about?
Your merely wishing (for him to be hurt)
Did not cause him to be injured.

88. And even if he does suffer as you had
wished,
What is there for you to be joyful about?
if you say, “For I shall be satisfied,”
How could there be anything more wretched
than that?

89. This hook cast by the fishermen of disturbing
conceptions
Is unbearably sharp:
Having been caught on it,
It is certain that I shall be cooked
In cauldrons by the guardians of hell.

90. The honor of praise and fame
Will not turn into merit nor life;
It will give me neither strength nor freedom
from sickness,
And will not provide any physical happiness.

91. If I were aware of what held meaning for me,
What value would I find in these things?
If all I want is (a little) mental happiness,
I should devote myself to gambling, drinking
and so forth.

92. If for the stake of fame
I give away my wealth or get myself killed,
What can the mere words (of fame) do then?
Once I have died, to whom will they give
pleasure?

93. When their sandcastles collapse,
Children howl in despair;
Likewise when my praise and reputation
decline
My mind becomes like a little child.

94. Since short-lived sounds are inanimate
They cannot possibly think of praising me.
But as it makes (the bestower of praise)
happy,
(My) reputation is a source of pleasure (for
me)

95. But whether this praise is directed at myself
or someone else
How shall I be benefited by the joy (of he
who bestows it)?
Since that joy and happiness is his alone
I shall not obtain even a part of it.

96. But if I do find happiness in his happiness
Then surely I should feel the same way
towards all?
And if this were so then why am I unhappy
When others find pleasure in that which
brings them joy?

97. Therefore the happiness that arises
From thinking, I am being praised”, is
invalid.
It is only the behavior of a child.

98. Praise and so forth, distract me
And also undermine my disillusion (with
cyclic existence);
I start to envy those who have good qualities
And all the very best is destroyed.

99. Therefore, are not those who are closely
involved
in destroying my praise and the like
Also involved in protecting me
From falling into the unfortunate realms?

100. I who am striving for freedom
Do not need to be bound by material gain and
honor.
So why should I be angry
With those who free me from this bondage?

101. Those who wish to cause me suffering
Are like Buddhas bestowing waves of
blessing.
As they open the door for my not going to an
unfortunate realm
Why should I be angry with them?

102. But what if someone should obstruct my
gaining merit
With him too it is incorrect to be angry;
For since there is no fortitude similar to
patience
Surely I should put it into practice.

103. If due to my own failings
I am not patient with this (enemy),
Then it is only I who am preventing myself
From practicing this cause for gaining merit.

104. If without it something does not occur
And if with it, it does come to be,
Then since this (enemy) would be the cause
of (patience)
How can I say that he prevents it?

105. A beggar is not an obstacle to generosity
When I am giving something away,
And I cannot say that those who give
ordination
Are an obstacle to becoming ordained.

106. There are indeed many beggars in this world,
But scarce are those who inflict harm;
For if I have not injured others
Few beings will cause me harm.

107. Therefore, just like treasure appearing in my
house
Without any effort on my behalf to obtain it,
I should be happy to have an enemy
For he assists me in my conduct of
Awakening.

108. And because I am able to practice (patience)
with him,
He is worthy of being given
The very first fruits of my patience,
For in this way he is the cause of it.

109. But why should my enemy be venerated,
He has no intention for me to practice
patience?
Then why venerate the sacred Dharma?
(It too has no intention) but is a fit cause for
practice.

110. But surely my enemy is not to be venerated
For he intends to cause me harm
But how could patience be practiced
If, like doctors, people always strove to do
me good?

111. Thus since patient acceptance is produced
In dependence upon (one with) a very hateful
mind,
That person should be worthy of veneration
just like the sacred Dharma,
Because he is a cause of patience.

112. Therefore the Mighty One has said
That the field of sentient beings is (similar
to) a Buddha-field,
For many who have pleased them
Have thereby reached perfection.

113. A Buddha’s qualities are gained
From the sentient beings and the Conquerors
alike,
So why do I not respect them
In the same way as I respect the Conquerors?

114. (Of course) they are not similar in the quality
of their intentions
But only in the fruits (that they produce);
So it is in this respect that they have excellent
qualities
And are therefore (said to be) equal.

115. Whatever (merit comes from) venerating one
with a loving mind
is due to the eminence of sentient beings.
And in the same way the merit of having
faith in Buddha
Is due to the eminence of Buddha.

116. Therefore they are asserted to be equal
In the share they have in establishing
Buddha-qualities.
But none of them are equal (in good
qualities)
With the Buddhas who are boundless oceans
of excellence.

117. Even if the three realms were offered,
It would be insufficient in paying veneration
To those few beings in whom a mere share of
the good qualities
Of the Unique Assemblage of Excellence
appears.

118. Thus since sentient beings have a share
In giving rise to the supreme Buddhaqualities,
Surely it is correct to venerate them
As they are similar in merely this respect?

119. Furthermore, what way is there to repay (the
Buddhas)
Who grant immeasurable benefit
And who befriend the world without
pretension,
Other than by pleasing sentient beings?

120. Therefore since benefiting these beings will
repay
Those who give their bodies and enter the
deepest hell for their sake,
I shall behave impeccably in all (that I do)
Even if they cause me a great deal of harm.

121. When for their sake, those who are my Lords
Have no regard even for their own bodies,
Then why am I the fool so full of selfimportance?
Why do I not act like a servant towards
them?

122. Because of their happiness the Conquerors
are delighted,
But if they are harmed they are displeased.
Hence by pleasing them I shall delight the
Conquerors
And by banning them I shall hurt the
Conquerors.

123. Just as desirable sense-objects would give
my mind no pleasure
If my body was ablaze with fire,
Likewise when living creatures are in pain
There is no way for the Compassionate Ones
to be pleased.

124. Therefore as I arm to living beings,
Today I openly declare all my unwholesome
acts
That have brought displeasure to the
Compassionate Ones.
Please bear with me, 0 Lords, for this
displeasure I have caused you.

125. From now on, in order to delight the
Tathagatas
I shall serve the universe and definitely cease
(to cause harm).
Although many beings may kick and stamp
upon my head
Even at the risk of dying may I delight the
Protectors of the World (by not retaliating).

126. There is no doubt that those with the nature
of compassion
Regard all these beings (25 the same) as
themselves.
Furthermore, those who see (this Buddhanature)
as the nature of sentient beings see
the Buddhas themselves;
Why then do I not respect (sentient beings)?

127. (Pleasing living beings) delights the
Tathagatas
And perfectly accomplishes my own purpose
as well.
In addition it dispels the pain and misery of
the universe,
Therefore I should always practice it.

128. For example, should some of the king’s men
Cause harm to many people,
Farsighted men would not return the harm
Even if they were able (to do so).

129. For they see that (these men) are not alone
But are supported by the might of the king.
Likewise I should not underestimate
Weak beings who cause me a little harm;

130. For they are supported by the guardians of
hell
And by all the Compassionate Ones.
So (behaving) like the subjects of that fiery
king
I should please all sentient beings.

131. Even if such a king were to become angry,
Could he cause the pain of bell,
Which is the fruit I would have to experience
By displeasing sentient beings?

132. And even if such a king were to be kind,
He could not possibly grant me Buddhahood,
Which is the fruit I would obtain
By pleasing sentient beings.

133. Why do I not see
That my future attainment of Buddhahood
As well as glory, renown and happiness in
this very life
All come from pleasing sentient beings?

134. While in cyclic existence patience causes
Beauty, health and renown.
Because of these I shall live for a very long
time
And win the extensive pleasures of the
universal Chakra Kings.

Translated into English by Stephan Bachelor

For the Library of Tibetan Works & Archives,

Dharmshala India