Shantideva, The Way of the Boddhisatva , 700 CE 101.

Directly, then, or indirectly,

5. Vigilant introspection Do nothing that is not for others’ sake.
And solely for their welfare dedicate
70. Your every action to the gaining of enlightenment.
Regard your body as a vessel,
A simple boat for going here and there. 108.
Make of it a thing that answers every wish Examining again and yet again
To bring about the benefit of beings. The state and actions of your body and your mind—
This alone defines in brief
77. The maintenance of watchful introspection.
The goal of every act is happiness itself, Though, even with
great wealth, it’s rarely found. 109.
So take your pleasure in the excellence of others. But all this must be acted out in truth,
Let them be a heartfelt joy to you. For what is to be gained by mouthing syllables?
What invalid was ever helped
80. By merely reading in the doctor’s treatises?
When you look at others think
That it will be through them 6. Patience
That you will come to Buddhahood.
So look on them with frank and loving hearts. 1.
All the good works gathered in a thousand ages, Such as
84. deeds of generosity,
Therefore understand this well, And offerings to the Blissful Ones—
And always labor for the benefit of beings. A single flash of anger shatters them.
The Compassionate One farsightedly permits,
To this end, even what has been proscribed. 2.
No evil is there similar to anger,
85. No austerity to be compared with patience.
Eat only what is needful; Steep yourself, therefore, in patience,
Share with those who have embraced the discipline, With In various ways, insistently.
those who are defenseless or have fallen into evil states.
Give everything except the three robes of religion. 3.
Those tormented by the pain of anger,
Never know tranquillity of mind—
Strangers they will be to every pleasure;
They will neither sleep nor feel secure.

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16. 24.
Heat and cold, the wind and rain, Never thinking, “Now I will be angry,”
Sickness, prison, beatings— People are impulsively caught up in anger.
I’ll not fret about such things. Irritation, likewise, comes
To do so only aggravates my trouble. Though never plans to be experienced!

19. 25.
When sorrows fall upon the wise, All defilements of whatever kind,
Their minds should be serene and undisturbed. The whole variety of evil deeds
For in their war against defiled emotion, Are brought about by circumstances:
Many are the hardships, as in every battle. None is independent, none autonomous.

20. 26.
Thinking scorn of every pain, Conditions, once assembled, have no thought
And vanquishing such foes as hatred: That they will now give rise to some result.
These are exploits of victorious warriors. Nor does that which is engendered
The rest is slaying what is dead already! Think that it has been produced.

21. 31
Suffering also has its worth. All things, then, depend on other things,
Through sorrow, pride is driven out And these likewise depend; they are not independent.
And pity felt for those who wander in saṃsāra; Knowing this, we will not be annoyed
Evil is avoided; goodness seems delightful. At things that are like magical appearances.

22. 32.
I am not angry with my bile and other humors— “Resistance,” you may say, “is out of place,
Fertile source of suffering and pain! For what will be opposed by whom?”
So why should living beings give offence, The stream of sorrow is cut through by patience;
They likewise are impelled by circumstance? There is nothing out of place in our assertion!

23. 33.
Although they are unlooked for, undesired, Thus, when enemies or friends
These ills afflict us all the same. Are seen to act improperly,
And likewise, though unwanted and unsought, Remain serene and call to mind
Defilements nonetheless insistently arise. That everything arises from conditions.

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34.
If things could be according to their wish, 40.
No suffering would ever come And if their faults are fleeting and contingent,
To anyone of all embodied beings, If living beings are by nature mild,
For none of them wants pain of any kind. It’s likewise senseless to resent them—
As well be angry at the sky when it is full of smoke!
35.
Yet carelessly, all unaware, 41.
They tear themselves on thorns; Although it is their sticks that hurt me, I am angry at the
And ardent in pursuit of wives and goods, ones who wield them, striking me.
They starve themselves of nourishment. But they in turn are driven by their hatred;
Therefore with their hatred I should take offence.
36.
Some hang themselves or leap into the void, 42.
Take poison or consume unhealthy food, In just the same way in the past
Or by their evil conduct I it was who injured living beings.
Bring destruction on themselves. Therefore it is right that injury
Should come to me their torturer.
37.
For when affliction seizes them, 64.
They even slay themselves, the selves they love so much. Even those who vilify and undermine
So how can they not be the cause The Sacred Doctrine, images, and stūpas
Of others’ bodily distress? Are not proper objects of our anger.
Buddhas are themselves untouched thereby.
38.
Although we almost never feel compassion 111.
For those who, through defilement, Thanks to those whose minds are full of malice
Bring about their own perdition, I engender patience in myself.
What purpose does our anger serve? They therefore are the causes of my patience,
Fit for veneration, like the Dharma.
39.
If those who are like wanton children 122.
Are by nature prone to injure others, Buddhas are made happy by the joy of beings.
There’s no reason for our rage; They sorrow, they lament when beings suffer.
It’s like resenting fire for being hot. By bringing joy to beings, then, I please the
Buddhas also;

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By wounding them, I wound the Buddhas too. Who cherish, guard, and serve the body?
Who would not perceive it as their foe,
126. And as their foe, regard it with contempt?
The great compassionate lords consider as themselves
All beings—there’s no doubt of this. 125.
Those whom I perceive as beings are Buddhas “If I give this, what will be left for me?”
in themselves; Thinking of oneself—the way of evil ghosts.
How can I not treat them with respect? “If I keep this, what will be left to give?”
Concern for others is the way of heaven.
8. Meditative Concentration
126.
120. If to serve myself I harm another,
Those desiring speedily to be I’ll suffer later in the realms of hell.
A refuge for themselves and others But if for others’ sake I harm myself,
Should make the interchange of “I” and “other,” Then every excellence will be my heritage.
And thus embrace a sacred mystery.
129.
121. All the joy the world contains
Because of our attachment to our bodies, Has come through wishing happiness for others.
Even little things alarm us. All the misery the world contains
This body, then, this source of so much terror— Has come through wanting pleasure for oneself.
Who would not detest it as the worst of foes?
130.
122. Is there need for lengthy explanation?
Wishing to relieve our bodies’ ills, Childish beings look out for themselves;
Our hungry mouths, the dryness of our throats, Buddhas labor for the good of others:
We steal the lives of fishes, birds, and deer See the difference that divides them!
And lie in wait along the road.
131.
123. If I do not interchange
And for the sake of profit and position My happiness for others’ pain,
Some there are who even kill their parents, Enlightenment will never be attained,
Or steal what has been offered to the Triple Gem, And even in saṃsāra, joy will fly from me.
Because of which, they’ll burn in hell of Unrelenting Pain.
132.
124. Leaving future lives outside the reckoning,
Where are the wise and prudent then Even this life’s needs are not fulfilled:

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The servants do not do their work, For what indeed is like a log of wood?
And masters do not pay the wages earned.
181.
133. Whether I protect and pamper it,
Casting far away abundant joys Or whether it is eaten up by carrion birds,
That may be gained in this or future lives, This body feels no pleasure, no aversion.
Because of bringing harm to other beings, Why then do I cherish it so much?
I ignorantly bring myself intolerable pain.
182.
134. Resentment when it is reviled,
All the harm with which this world is rife, Or pleasure when it is esteemed,
All fear and suffering that there is, Neither of these two my body feels.
Clinging to the “I” has caused it! So why do I exhaust myself?
What am I to do with this great demon?
183.
135. If I say I do it since it’s loved by other people,
If this “I” is not relinquished wholly, Others whom I thus regard as friends,
Sorrow likewise cannot be avoided. Since all appreciate the bodies that they have,
If they do not keep away from fire, Why do I not take pleasure in them too?
People can’t escape from being burned.
184.
178. Therefore, free from all attachment,
Dust and ashes are the body’s final state— I will give this body for the benefit of beings.
This body which, inert, is moved by other forces. And though it is afflicted by so many faults,
This form so frightening and foul— I shall adopt it as my necessary tool.
Why do I so regard it as my “self”?
185.
179. And so, enough of all my childish ways.
Alive or dead what difference does it make? I’ll follow in the footsteps of the wise;
What use is this machine to me? Recalling their advice on carefulness,
What difference will divide it from a clod of earth? I’ll shun all sleep and mental dullness.
Alas that I don’t rid myself of pride!
186.
180. Like the Buddhas’ heirs, in their compassion,
Through lavishing attention on this body, I will bear with all that should be borne.
Such sorrow have I brought myself so senselessly. For if I do not labor night and day,
What use is all my wanting, all my hating, When will my sorrows reach their end?

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 Endowed with sterling constancy.
187. 21.
Thus to banish all obscuring veils May every being ailing with disease
I’ll bend my mind from the mistaken path; Be freed at once from every malady.
And constantly upon the perfect object May every sickness that afflicts the living
I shall rest my mind in even meditation. Be wholly and forever absent from the world.

10. Dedication 22.

May those who go in dread have no more fear.
1. May captives be unchained and now set free.
By all the virtue I have now amassed And may the weak receive their strength.
By composition of this book, which speaks May living beings help each other in kindness.
Of entry to the Bodhisattva way,
May every being tread the path to Buddhahood. 23.
May travelers upon the road
2. Find happiness no matter where they go,
May beings everywhere who suffer And may they gain, without the need of toil,
Torment in their minds and bodies The goals on which they set their hearts.
Have, by virtue of my merit,
Joy and happiness in boundless measure. 33
And may these beings, each and every one,
3. Enjoy an unsurpassed longevity.
As long as they may linger in saṃsāra, Living always in contentment,
May their joy be undiminished; May the very name of death be strange to them.
May they taste of unsurpassed beatitude
In constant and unbroken continuity. 37.
From birdsong and the sighing of the trees,
19. From shafts of light and from the sky itself,
And may the naked now be clothed, May living beings, each and every one,
And all the hungry eat their fill. Perceive the constant sound of Dharma.
And may those parched with thirst receive
Pure waters and delicious drink. 52.
Thus may I abide, sustained
20. By simple, ordinary fare.
May the poor and destitute find wealth, And in every life obtain
The haggard and the careworn, joy. A dwelling place in perfect solitude.
May those now in despair be whole in mind,

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55.
And now as long as space endures,
As long as there are beings to be found,
May I continue likewise to remain
To drive away the sorrows of the world.

56.
The pains and sorrows of all wandering beings—
May they ripen wholly on myself.
And may the virtuous company of Bodhisattvas
Always bring about the happiness of beings.

57.
May the Doctrine, only cure for sorrow,
Source of every bliss and happiness,
Be blessed with wealth, upheld with veneration,
And throughout a vast continuance of time, endure!

58.
And now to Mañjughoṣha I prostrate,
Whose kindness is the wellspring of my good intent.
And to my virtuous friends I also bow
Whose inspiration gave me strength to grow.

This completes the The Way of the Bodhisattva, which was composed by the
master Shāntideva.

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