The Thirty Seven Bodhisattva Practices

by Ngulchu Thogme Zangpo

Homage to Lokeshvara

At all times I prostrate with respectful three doors of body, speech, and mind to the supreme guru and the protector Chenresig, who, through realizing that all phenomena neither come nor go, makes single-minded effort for the sake of all sentient beings.

The perfect Buddhas, source of benefit and happiness, arise from accomplishing the sublime Dharma. As that accomplishment depends on knowing the Dharma practices, I will explain the Bodhisattvas’ practices.

At this time when the difficult-to-gain ship of leisure and fortune has been obtained, ceaselessly hearing, pondering, and meditating day and night in order to liberate oneself and others from the ocean of cyclic existence is the Bodhisattvas’ practice.
The mind of attachment to loved ones churns like water. The mind of hatred of enemies burns like fire. The mind of ignorance which forgets what to adopt and what to discard is greatly obscured. Abandoning ones’ homeland is the Bodhisattvas’ practice.
When harmful places are abandoned, disturbing emotions gradually diminish. Without distraction, virtuous endeavors naturally increase. Being clear-minded, definite understanding of the Dharma arises. Resorting to secluded places is the Bodhisattvas’ practice.
Long-associated companions will part from each other. Wealth and possessions obtained with effort will be left behind. Consciousness, the guest, will cast aside the guest-house of the body. Letting go of this life is the Bodhisattvas’ practice.
When evil companions are associated with, the three poisons increase, the activities of listening, pondering, and meditation decline, and love and compassion are extinguished. Abandoning evil companions is the Bodhisattvas’ practice.
When sublime spiritual friends are relied upon, ones’ faults are exhausted and ones’ qualities increase like the waxing moon. Holding sublime spiritual friends even more dear than ones’ own body is the Bodhisattvas’ practice.
What worldly gods, themselves also bound in the prison of cyclic existence, are able to protect others? Therefore, when refuge is sought, taking refuge in the undeceiving Triple Gem is the Bodhisattvas’ practice.
The Subduer said that all the unbearable suffering of the three lower realms is the fruition of wrongdoing. Therefore, never committing negative deeds, even at peril to ones’ life, is the Bodhisattvas’ practice.
The pleasure of the three realms is as fleeting as a dewdrop on the tip of a blade of grass, vanishing in a single moment. Striving for the supreme state of never-changing liberation is the Bodhisattvas’ practice.
When mothers who have been kind to one since beginningless time are suffering, what is the use of ones’ own happiness? Therefore, generating the mind of enlightenment in order to liberate limitless sentient beings is the Bodhisattvas’ practice.
All suffering without exception comes from wishing for ones’ own happiness. The perfect Buddhas arise from the altruistic mind. Therefore, completely exchanging ones’ own happiness for the suffering of others is the Bodhisattvas’ practice.
Even if others, influenced by great desire, steal all ones’ wealth or have it stolen, dedicating to them ones’ body, possessions, and virtues accumulated in the three times is the Bodhisattvas’ practice.
Even if others try to cut off ones’ head when one is utterly blameless, taking upon oneself all their negative deeds by the power of compassion is the Bodhisattvas’ practice.
Even if someone broadcasts throughout the billion worlds all sorts of offensive remarks about one, speaking in turn of that persons’ qualities with a loving mind is the Bodhisattvas’ practice.
Even if, in the midst of a public gathering, someone exposes faults and speaks ill of one, humbly paying homage to and perceiving that person as a spiritual friend is the Bodhisattvas’ practice.
Even if someone for whom one has cared as lovingly as ones’ own child regards one as an enemy, to cherish that person as dearly as a mother does an ailing child is the Bodhisattvas’ practice.
Even if, influenced by pride, an equal or inferior person treats one with contempt, respectfully placing that person like a guru at the crown of ones’ head is the Bodhisattvas’ practice.
Though one may have an impoverished life, always be disparaged by others, afflicted by dangerous illness and evil spirits, to be without discouragement and to take upon oneself all the misdeeds and sufferings of beings is the Bodhisattvas’ practice.
Though one may be famous and revered by many people or gain wealth like that of Vaishravana, having realized that worldly fortune is without essence, to be unconceited is the Bodhisattvas’ practice.
If outer foes are destroyed while not subduing the enemy of ones’ own hatred, enemies will only increase. Therefore, subduing ones’ own mind with the army of love and compassion is the Bodhisattvas’ practice.
Indulging sense pleasures is like drinking salt water —however much one indulges, thirst and craving only increase. Immediately abandoning whatever things give rise to clinging and attachment is the Bodhisattvas’ practice.
Appearances are ones’ own mind. From the beginning, mind’s nature is free from the extremes of elaboration. Knowing this, not to engage the mind in subject-object duality is the Bodhisattvas’ practice.
When encountering pleasing sense objects, though they appear beautiful like a rainbow in summertime, not to regard them as real and to abandon clinging attachment is the Bodhisattvas’ practice.
Diverse sufferings are like the death of a child in a dream. By apprehending illusory appearances as real, one becomes weary. Therefore, when encountering disagreeable circumstances, viewing them as illusory is the Bodhisattvas’ practice.
If it is necessary to give away even ones’ body while aspiring to enlightenment, what need is there to mention external objects? Therefore, practicing generosity without hope of reciprocation or positive karmic results is the Bodhisattvas’ practice.
If, lacking ethical conduct, one fails to achieve ones’ own purpose, the wish to accomplish others’ purpose is laughable. Therefore, guarding ethics devoid of aspirations from worldly existence is the Bodhisattvas’ practice.
To Bodhisattvas who desire the pleasures of virtue, all those who do harm are like a precious treasure. Therefore, cultivating patience devoid of hostility is the Bodhisattvas’ practice.
Even hearers and solitary realizers, who accomplish only their own welfare, strive as if putting out a fire on their heads. Seeing this, taking up diligent effort, source of good qualities, for the sake of all beings is the Bodhisattvas’ practice.
Having understood that disturbing emotions are destroyed by insight possessed with tranquil abiding, to cultivate meditative concentration which perfectly transcends the four formless absorptions is the Bodhisattvas’ practice.
If one lacks wisdom, it is impossible to attain perfect enlightenment through the other five perfections. Thus, cultivating skillful means with the wisdom that does not discriminate among the three spheres is the Bodhisattvas’ practice.
If, having merely the appearance of a practitioner, one does not investigate ones’ own mistakes, it is possible to act contrary to the Dharma. Therefore, constantly examining ones’ own errors and abandoning them is the Bodhisattvas’ practice.
If, influenced by disturbing emotions, one points out another Bodhisattva’s faults, oneself is diminished. Therefore, not speaking about the faults of those who have entered the Great Vehicle is the Bodhisattvas’ practice.
Because the influence of gain and respect causes quarreling and the decline of the activities of listening, pondering, and meditation, to abandon attachment to the households of friends, relations, and benefactors is the Bodhisattvas’ practice.
Because harsh words disturb others’ minds and cause the Bodhisattva’s conduct to deteriorate, abandoning harsh speech which is unpleasant to others is the Bodhisattvas’ practice.
When disturbing emotions are habituated, it is difficult to overcome them with antidotes. By arming oneself with the antidotal weapon of mindfulness, to destroy disturbing emotions such as desire the moment they first arise is the Bodhisattvas’ practice.
In brief, whatever conduct one engages in, one should ask, “What is the state of my mind?” Accomplishing others’ purpose through constantly maintaining mindfulness and awareness is the Bodhisattvas’ practice.
In order to clear away the suffering of limitless beings, through the wisdom realizing the purity of the three spheres, to dedicate the virtue attained by making such effort for enlightenment is the Bodhisattvas’ practice.

Following the speech of the Sublime Ones on the meaning of the sutras, tantras, and their commentaries, I have written the Thirty-Seven Bodhisattva Practices for those who wish to train on the Bodhisattvas’ path.

Due to my inferior intellect and poor learning, this is not poetry that will please scholars, yet as I have relied upon the sutras and the speech of the Sublime Ones, I think the Bodhisattva Practices are not mistaken.

However, because it is difficult for one of inferior intellect like myself to fathom the depth of the great deeds of Bodhisattvas, I beseech the Sublime Ones to forbear my errors such as contradictions and incoherent reasoning.

By the virtue arising from this, may all sentient beings become, through excellent conventional and ultimate bodhicitta, like the protector Chenresig who does not abide in the extremes of existence or peace.

This was written for the benefit of himself and others by the monk Thogme, an exponent of scripture and reasoning, in a cave in Ngulchu Rinchen.