"Drops of Nectar"
Page 1.
An Introduction to "Drops of Nectar"
-----------------------Shantideva's-----------------------
---------------Bodhisattva-caryavatra---------------
~∞~Entering the Conduct of the Bodhisattvas~∞~
with a Commentary Titled
"Drops of Nectar"
By Khenpo Kunpal
(A Student of Patrul Rinpoche)
Also with in depth Oral Instruction and Explanations by Dzogchen Khenpo Choga Rinpoche.
Volume One -- (Chapter One)
[A note from Richard Babcock] -- This Revision and addition to the Rangjung Yeshe Dharma Dictionary beginning in March, 2008, is a work in progress. Page sizes and page numbers are in the process of being changed to accomodate it's large size, and the ability of readers to view and access this in their browser. A Table of Contents will be created upon completion and the necessary adjustments have been made to enable it's viewing here. This was available online at another site which needed to be shut down due to an early and unfortunate death of the publisher. That site was called Buddhist Information of North America [www.buddhistinformation.com] [BIONA].
Shantideva's
Bodhisattva-caryavatara
~according to the tradition of~
Patrul Rinpoche
Compiled and translated by Andreas Kretschmar
In Collaboration and with Modifications
by Richard Babcock (RWB)
Copyright and Fair Usage Notice:
Copyright © Andreas Kretschmar 2003. All rights reserved.
The translations and commentaries of the Bodhisattva-caryavatara are made available online as a gift of Dharma. They are being offered with the intent that anyone may download them, print them out, read and study them, share them with friends, and even copy and redistribute the files privately.
Still, it is requested that the following be observed:
The files may be copied and given to others privately provided that no fee is charged for them.
Other web sites are encouraged to link to this page. However, the files may only be put up for distribution on other sites with the personal permission of Andreas Kretschmar, or to Andreas through Richard Babcock (RWB) Email: roo-1@comcast.net.
Neither the files nor their content are in the public domain; the copyright for both remains with the translator, Andreas Kretschmar.
In accord with standard copyright law, you may use reasonable portions of these files for your own work, publication or translations. If you do use them in that way, please cite these files as if they were printed books! Please make it clear in your work which portions of your text is coming from our translation and which portions are based on other sources.
The translator is happy to receive corrections and revisions from other translators, editors and readers. Up to date editions of these texts will be placed every six months or so at: [1]
The collaborated, modified version , between Andreas Kretschmar and Richard Babcock as such is intended for the benefit of all beings.
Please send corrections and suggestions to Andreas Kretschmar: kretnet@aol.com , or through the discussion tabs at the top of these pages.
Dedicated to the unceasing activities of Tulku Urgyen Rinpoche
Acknowledgements:
In 1998 Dzogchen Khenpo Choga began teaching Khenpo Kunpal's commentary on the Bodhisattva-caravatara, carefully explaining all facets of the text. Khenpo Chöga's in-depth explanations form the basis for this first volume and the ones which will follow.
In addition, Dzongsar Ngari Tulku Rinpoche, Phugkhung Khenpo Sherab Zangpo, Dzogchen Khenpo Rigdzin Tharchin and Dzongsar Khenpo Khyenrab Wangchug were kind enough to provide their oral commentaries on Khenpo Kunpal's text. Without the generous help of these eminent Tibetan scholars, it would not have been possible to capture the living explanation lineage on this text. The 'living explanation lineage' means the lineage of orally transmitted teachings on written texts.
Andreas Kretschmar expresses his gratitude to Helmut Eimer, Silke Hermann, Rudolf Kaschewsky, Alexander von Rospatt, and Geshe Pema Tsering for their kind help and support and to thank them at this point for the improvements they offered to this work.
The entire Tibetan translation of Khenpo Kunpal's commentary was systematically reworked with my friend, long-time Lotsawa, Tony Duff, who ensured the accuracy of the English translation and the glossary of Tibetan-English terms contained in this book. All terms of the Bodhisattva-caryavatara and Khenpo Kunpal's commentary are being included in Tony's electronic Tibetan-English dictionary called The Illuminator (see our web-site [2]).
The English text was edited by Judith S. Amtzis and John Deweese. It was proof-read by Madhu Cannon and Idan Ruebner. During the editing process, Judy pointed out various translation mistakes in the Tibetan based on her knowledge of classical Tibetan. John Deweese provided many books which were invaluable for background research on this work. Furthermore, thanks to John's many questions, Khenpo Chöga was inspired to offer substantial and enriching elaborations on his oral commentary. Copy-editing of the English text was done by Pamela Ann Davis. For helpful suggestions I am indebted to Michael Burroughs, Richard Babcock, Eva M. Hill, Marit Kretschmar, Tina Lang and Punya Prasad Parajuli.
The entire layout of the book was done by Walter Thomas who also wrote the database software for the dictionary portion of the book. The Palatino typeface for the publication with its diacritical marks was produced by Tony Duff.
Special thanks go to Tsoknyi Rinpoche whose introduction relates the study of the Bodhisattva-caryavatara to the practice lineage of Buddhism. Finally, this entire project would not have been possible without the sponsorship of Marit and Siegfried Kretschmar.
Andreas Kretschmar
Kathmandu, Nepal
2003
**A Note from Richard Babcock on the Collaboration with Andreas Kretschmar:**
In this online Dharma Dictionary version of Shantideva's poetry, as well as in various places within these introductions and commentaries, I entered a small and, hopefully in some way, effectual amount of rewording or phrasing, based on Andreas Kretschmar's highly accurate and knowledgeable translation from the Tibetan. Affected by this rewording is what is hoped to be a decided lessening of any tone which is originally based on the traditional patriarchal (male-oriented) overtones which were so prevalent in Tibet and India during Shantideva's time and in many of the subsequent periods of the promulgation and exposition of this doctrine. The reasons for this overtone are already explained in detail in the Translator's Introduction, subtitled Gender biased Language.
In addition to this is my wish to bring to view, accentuate and maintain this living presence of Dharma by way of this humble personal rendering of this treatise and translation.
Surely this may come to hold true, if ever viewed by any unknown and unknowable number of beings, or even one, of this presentation and 'tag along' follow up version to Mr. Kretschmar's fine and scholarly translation and compilation. Compiled also are commentaries from a gathering of some of the world's foremost masters and teachers of Mahayana doctrine, meditation and rdzogs chen (the Great Perfection). Therefore, this comes to be recognized as a presence and view being indicated which is inherent to all things, and especially within any treatise delivered from a perspective such as this of total universality, i.e., presence and view of Bodhicitta, Buddha nature (or Vast Awakening), and timeless awareness.
So, in maintaining this presence within this revision, in many places the wording such as, 'that', 'there', 'then'; and 'they', 'those', and 'them', …will be changed to 'this', 'here', 'now'; and 'we', 'these', and 'us' wherever deemed appropriate and as accords with this nature as brought into realized presence this humble interpretation.
As Buddha states, this view is ever present with all sentient beings. The only difference between a buddha and an 'ordinary' sentient being is, one realizes this, while the other as yet has not. Buddha also assures us, and as is experienced and expounded upon from time to time to any who have sought and secured this most fortunate human birth, this buddha nature is totally equanimous and beyond any concepts whatsoever. This includes any quantity, and it's qualities are innate. This is spontaneously within and beyond any and all things. In all knowledge, or, at least in all faith, it's time to begin looking toward and revealing in these countless sentient lives such understanding.
Andreas Kretschmar's URL's where this entire treatise can be seen and enjoyed in it's unmodified form is: [3] and [4], etc. .
(RWB)
~Translator's Introduction~
~Suggestions for the Reader~
The following translator's introduction may be of interest to the academic reader who wishes to understand the details of the translation and lineage history of the Bodhisattva-caryāvatāra thoroughly.
The introduction by Khenpo Choga is presented from the viewpoint of a highly trained scholar of the Nyingma tradition and establishes the Bodhisattva-caryāvatāra within the context of the study and practice of Mahayana Buddhism.
Tsoknyi Rinpoche approaches the Bodhisattva-caryavatara from the perspective of a well known and accomplished meditation master, explaining how to use the text for personal meditation practice.
Khenpo Kunpal's written commentary on the Bodhisattva-caryāvatāra and Khenpo Chöga's explanation of the commentary will be most appreciated by serious scholars and practitioners pursuing extensive and in depth study of this text.
~About this Book~
The Bodhisattva-caryavatara is without doubt one of the most significant works in Mahayana Buddhist literature. Written entirely in verse, the text is a remarkable piece of didactic Sanskrit poetry,1 extolling the bodhisattva ideal and guiding a Buddhist practitioner along the complete Mahāyāna path, culminating in the attainment of enlightenment.
The text is generally thought to have been written in the 8th century at the Buddhist university of Nālandā 2 by the Indian master and monk Śāntideva. The text soon acquired great popularity, and a rich tradition of commentarial writing on the Bodhisattva-caryāvatāra developed. This, however, ended with the decline of Buddhism in India.
As part of establishing Indian Buddhism in Tibet, an enormous project of translating Buddhist texts was carried out by Tibetan translators assisted by Indian paṇḍitas, yogin scholars. Of the many texts that were translated into Tibetan, the Bodhisattva-caryāvatāra rapidly gained a prominent position.
Many Tibetan explanation lineages 3 of the Bodhisattva-caryāvatāra came into existence then and have been preserved in Buddhist monasteries and philosophical colleges up to the present day. All the main schools of Tibetan Buddhism—Nyingma, Kagyü, Sakya, the Old Kadampa, and the New Kadampa School, also known as the Gelukpa School—maintained their own explanation lineages of this revered text.
This work focuses on the explanation lineage of the Bodhisattva-caryāvatāra according to the Nyingma School as taught by the East Tibetan master Paltrul Rinpoche Orgyen Jigme Chökyi Wangpo (1808-1887).4 Paltrul Rinpoche, one of the greatest Nyingma scholars and practitioners of the 19th century, is reputed to have taught the entire text more than one hundred times during his life. Although he was a prolific writer, he left us no written commentaries on the Bodhisattva-caryāvatāra. However, the Nyingma interpretation he gave orally was preserved in writing by a few of his main students 5, especially Khenpo Kunpal (1862-1943)6, who studied for many years with Paltrul Rinpoche and wrote a comprehensive commentary on the Bodhisattva-caryāvatāra.
Khenpo Kunpal's commentary is entitled, “A Word by Word Commentary on the Bodhisattva-caryavatara, called "Drops of Nectar", according to the Personal Statement of the Manjughosha like Teacher.” 7
This commentary, specifically designed for practitioners of Buddhist meditation, has gained wide acceptance among followers of the Nyingma School and is highly respected by the Sakya and Kagyü Schools as well. Even now, Khenpo Kunpal's commentary is studied and practiced in Buddhist monasteries, universities, and dharma centers throughout the world.
In this volume, we present the first chapter of the Bodhisattva-caryavatara together with Khenpo Kunpal's commentary, both in transliteration and translation. Khenpo Kunpal's teachings are based on Paltrul Rinpoche's oral lineage. At present, Paltrul Rinpoche's explanation lineage of the Bodhisattva-caryāvatāra is taught and maintained at many monasteries in East Tibet, particularly at Śrī Siṃha University of Dzogchen Monastery. We have added to Khenpo Kunpal's written commentary the oral explanations given by a modern scholar from that university, Dzogchen Khenpo Chöga.8 Following the Cultural Revolution (1966-1976), Khenpo Chöga studied with qualified masters and began teaching in the late 1980s at Śrī Siṃha University.
Throughout his commentary, Khenpo Choga, in keeping with traditional Tibetan Buddhist didacticism, often reiterates key points, a method designed to reinforce the text's crucial messages in the mind of the student. We felt it important to retain this element of repetition in order to present the total work in the manner of a classical oral commentary.
The reader will notice throughout the book repeated references to Dzogchen teachings. Dzogchen teaches a direct approach to buddha-nature, the primordial enlightened essence common to all sentient beings. Dzogchen teachings were brought to Tibet by Padmasambhava, Vimalamitra, and Vairocana in the 9th century and are considered the most profound teachings of the Nyingma School.
This present commentary on the Bodhisattva-caryāvatāra by Khenpo Kunpal is suitable for all readers who are interested in studying a classical presentation of Mahāyāna Buddhism. Because of the Bodhisattva-caryāvatāra's importance in the Buddhist world, we have translated this commentary to make it available to the non-Tibetan reader, thus introducing a small part of Tibet's rich oral and written explanation lineages on this text.
We suggest that the reader moves between Khenpo Kunpal's commentary and Khenpo Chöga's explanation of the commentary. Since each section of Khenpo Kunpal's commentary is numbered, reference to Khenpo Chöga's explanation of the text section bearing the same number is easy.
To save newer students of the Tibetan language from having to contend with formidable Tibetan dictionaries, we have provided a Tibetan English glossary which contains the entire vocabulary of both the Bodhisattva-caryavatara and Khenpo Kunpal's commentary. Each entry in the glossary is cross referenced by the section number where it appears in the transliterated Tibetan text so that each term may be seen in context in this Ragnjung Yeshe Dictionary.