2021

Preliminaries

Those with the good karma to taste the nectar of your words one time

are given the splendor of nonreturn from the three kinds of suffering,

intensifying a fresh, unprecedented joy —

I pay homage to the sovereign of the spirit of awakening!

In the grove of blooming divine flowers,

upon the anthers of a miraculous, thousand-petal blossom —

quivering with youthful positivity from the perfect power of mind —

I constantly think of the Guide of the fortunate eon, an udumbara flower accomplishing all aims!

You ensure that no seeds of defects or flaws grow and

plant the roots that produce every perfect quality without exception.

Sole guide who ignites all the lamps in the world,

youthful Mañjuśrī, you are divine — play in the center of my heart!

A wheel of ornaments — countless millions of suns —

can shine from each pore of your body.

You are renowned for sustaining a great magical display of compassion.

Your name [Avalokiteśvara] cools even the fires of Utter Torment — sustain me!

Sprouts of the Victor go everywhere in the three times

taming the demons who obstruct the good path free from the two extremes.

Holding the vajra-wisdom in hand, following along,

powerful lord who bears a treasury of secrets [Vajrapāṇi], grant me protection!

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You make all the wealth of gods, nāgas, humans, and supreme bodhisattvas —

and perfect glory, prosperity, and Dharma — increase.

A moment of recollecting you is better than teaching for an ocean of eons,

Kṣitigarbha, whom the victors praise, bestow virtue and goodness upon me!

With an open heart spilling forth the good nectar of a supreme mind,

you are a treasure cleansing the impurities of the stains of downfalls.

You open a hundred thousand doors with various methods —

Ākāśagarbha, the one whom all the buddhas have empowered, sustain me!

Those without the Dharma’s light, obscured by the darkness of negativity and obscuration,

hurriedly set out for the abyss of the lower realms.

The rays of your name, like a thousand suns, clear this away with a single touch —

glorious one [Sarvanivaraṇaviṣkambhin], please dispel this obstructive covering!

In an ocean of realms in the three times and ten directions, the great regent

takes on the great burden of stirring the three realms of cyclic existence from the depths

with skillful means, bringing only illumination and a convenient path.

Look after me with your boundless nature of great love [Maitreya]!

I pay homage to Samantabhadra, an ocean of liberation

who sets an ocean of offering clouds in front of oceans of buddhas

with oceans of activities ripening oceans of beings,

training in oceans of good qualities [4] with oceans of aspirations.

The leader who in each instant liberates from existence and

master bestowing the jewel of forbearance of the unborn —

doing these together, “Tārā, the swift one, and the glorious one,”⁴⁸

I bow down to the lady who bestows the best of all that is desired in each recitation.

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I pay homage to the Victor’s child, Śāntideva!

You drank insatiably the nectar of elegant sayings

from the good stream that came from the excellent vase of Mañjughoṣa’s mouth,

perfecting your youthful wisdom.

When you rejected like poison the happiness of existence,

and moved away from your own peace and happiness as if it were excrement,

you donned the armor to enter the supreme vehicle —

to turn toward and put effort in the path that is difficult to do.

Helplessly inspired in mind by great compassion

You completely carry the burden of the welfare of beings with a superior intent

through the power with which you trained well in the miraculous and

supreme spirit of awakening with mastery in perfect awakening.

With great courage you took on the ship of the practices of the Victor’s children,

with great waves of activity freeing all beings from the ocean of existence and

leading them to the island of unexcelled liberation —

you are a supreme captain with unprecedented mastery.

I bow with my heart to Jikmé Chökyi Wangpo [Paltrul Rinpoché],

to the supreme, praiseworthy ones who follow his lead,

as well as to all others who are worthy of veneration

I bow down completely and respectfully with body, speech, and mind.

In order to accomplish supreme awakening for the benefit of others,

the glorious Victor’s children, with great courage and

heroic mental strength,

engage in amazing activities in oceanic ways.

It is difficult to fathom the vast and profound

meanings intended in the great treatises that show well

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the ways to engage them all,

properly and unerringly.

Even though my immature mind cannot comprehend them,

there are good sayings of sacred beings who came in the past,

and some droplets of nectar from the words of my venerable teacher

that stuck in my mind.

Based on this, in order that my mind pursue

a good and true path and

become firmly and exceptionally habituated — and also

in order to repay the immeasurable kindness

of my lord teacher —

I will leave behind a vast edifice

to explain the words and meanings,

so that it may also benefit some with equal fortunes.

The explanation of this text, the Way of the Bodhisattva, has two parts: the title of the treatise and the actual treatise with this title. [5]

The title of the treatise

This section has two parts: the actual title and an ancillary translator’s homage.

The actual title

The translation of the title is this:

The Way of the Bodhisattva

The title of this treatise is the Bodhicaryāvatāra in Sanskrit, the main language among four languages that were famous in the noble land of India. To translate this,⁴⁹ bodhi means “awakening,” sattva means “courageous-minded,” caryā means “activity,” and avatāra means “engaging.” Its meaning is explained as follows: It is the way to engage the practice of the path constituted by the six perfections, the activity of great beings — those with heroic and courageous minds for training in what is difficult to do. It is the sacred 25means for accomplishing great awakening, the perfect abandonment and realization that is the consummate fruition to be attained.

There are many ways titles are designated, such as by means of a metaphor, the length of the treatise, by the one who requested it, or by the place. Here, it is designated from the point of view of the topic, the way of engaging the six perfections, the conduct of a bodhisattva. The treatise is given this title based on this topic that it expresses.

The purpose of the title is this: in general, the purpose of all nominal designation is to make it easy to understand the meaning of any given thing that is a basis of designation. The Descent to Laṅkā Sūtra says:

If names were not given,

the entire world would become confused.

Therefore, to dispel confusion,

the Protector designated names.⁵⁰

In accord with the topic here, the purpose of the designation is that the meaning of the treatise can be roughly understood based on just the name. Also, various meanings of the topic can be understood by those with different capacities. Stating the name in Sanskrit makes it known that it has a genuine source and also embeds a predisposition for the Sanskrit language. Stating it in Tibetan serves to recollect the kindness of the translators. Stating the title at the beginning serves the purpose that the text can be easily identified, and so on.

Ancillary translator’s homage

Homage to all the buddhas and bodhisattvas!

Those to whom the homage is paid are the unexcelled buddhas. The buddhas (sangs rgyas) are called by that name because, like a person waking from a deep sleep, they have purified (sangs) all the darkness of the two obscurations along with the predispositions for them. Also, like an open and blooming lotus, they have directly realized the entirety of things to be known — what is and whatever there is — since they have completely expanded (rgyas) the light of intelligence free from obstructions. The Seventy Verses on Refuge states:

Since their intelligence regarding all objects of knowledge has expanded,

and they have destroyed the darkness of confusion

buddhas [6] bloom like lotuses.⁵¹

And,

Having ended the sleep of ignorance,

and awakened through the genuine wisdom of renunciation,

they are buddhas;

awakened, as a person awakened from sleep.⁵²

Furthermore, the term buddha has both meanings of being awakened from sleep and a blooming lotus flower. Previous translators explained the term buddha with these two valences, in accord with The Two-Volume Grammar.⁵³ For this reason, the term sangyé (sangs rgyas) was used as a translation to combine both meanings. That is, to purify (sangs) and to expand (rgyas) respectively convey the two qualities of abandonment and realization. The translators paid homage to the buddhas who have perfected these qualities, and to all the great bodhisattvas who have the courage to train in the great waves of bodhisattva conduct in order to achieve great awakening; they paid homage with great respect through their body, speech, and mind.

Furthermore, sacred beings first bow down to a supreme domain to make it easier to accomplish whatever they are doing. Likewise, the translators paid homage for the special purposes of pacifying obstacles to the translation of this treatise and in order to complete the translation. Homage to buddhas and bodhisattvas in general is also a part of commentaries on the intent of the entirety of the Mahāyāna canon, and in particular, this makes known that it is mainly a commentary on the Sūtra section of the canon. This is a homage that identifies the section of the canon or a homage that was from the royal decree of the Dharma kings. In accord with the decree of the Dharma kings, it is said that translators previously paid homage to omniscience when it was a text included in the Vinaya section, to the buddhas and bodhisattvas when it was included in the Sūtra section, and to the youthful Mañjuśrī when it was a text in the section of the Abhidharma. Later, however, this is said to have become undetermined, as translators paid 27homage to the deity that accorded with the particular topic of the text, or to the deity in whom they had faith.

The actual treatise with this title

This section has three parts: the causes for initiating the composition of this treatise, the actual contents of the body of the composed treatise, and the completing activities at the conclusion.⁵⁴

The causes for initiating the composition of this treatise

This section has four parts: expression of praise, resolve to compose, suppressing pride, and engendering joy.

Expression of praise

I respectfully pay homage to all the sugatas, endowed with the embodiment of truth,

their children, and all who are worthy of veneration . . . (1.1ab) [7]

There are three parts here as well: (1) the purpose, (2) the condensed meaning, and (3) the meaning of the words. For the first, one’s own purpose is this: when sacred beings commence a special activity, they first begin by paying homage to the deity in whom they have faith. Likewise, at the beginning of composing this text, the master himself first expressed the qualities of the Three Jewels, commencing the composition of this treatise by first going for refuge and praising this special domain. Thereby, he shows that his actions accord with the activity of sacred beings, and through this, the audience also knows that he is a sacred person. Thinking “his actions are meaningful,” they gain respect for the author of the text and for his composition.

Moreover, by paying homage to a sacred domain, previous negative actions are purified and great merit comes about. Obstacles to composing a treatise are thereby pacified and all desired outcomes, such as completing the composition, are accomplished. This also serves other distinctive purposes as well, such as temporarily achieving higher states and achieving the supreme state of definite goodness and sublime peace in the end. The Sūtra Extolling the Buddha’s Qualities says:

Anyone who makes even a small offering

to the Sugata Teacher,

comes to all the joys of the gods and humans

and attains sublime immortality.⁵⁵

The Vast Display also says:

The maturations of merit bring happiness and eliminate all suffering;

a meritorious person’s wishes are also fulfilled.

Through destroying the demons, they quickly reach awakening.⁵⁶

The Foundations of Vinaya says:

The maturation of merit is happiness,

the accomplishment of one’s wishes, and

the swift realization of nirvāṇa

that is perfect peace . . .

Through enacting merit alone

the gods and demons

are not able to bring obstacles.⁵⁷ [8]

There is also a purpose served for others: other disciples as well will be inspired by seeing and hearing the praise of the good qualities of the Three Jewels in this way. Thereby, they will come to respect the Three Jewels, and this will elicit respect for the scriptures in general, the cause for attaining the state of perfection, and for this text in particular. Thus, based on engaging their minds progressively in study, contemplation, and meditation, paying homage becomes a cause in the end for the attainment of the great awakening that is the supreme, perfect goodness.

Second, we turn to the condensed meaning: These two lines pay homage to the Three Jewels, which are worthy of refuge, and homage to all others who are worthy of veneration as well. Third, we turn to the meaning of the words: The sugatas, the bliss-gone ones, are the objects of veneration. Su means “bliss” or “well.” It also has three connotations here: beautifully, irreversibly, and completely. Gata means “gone” and is explained to refer to both abandonment and realization. In terms of the qualities of perfect 29abandonment, gone means “having gone” — that is to say, having gone to the other side, having abandoned the cause of suffering in cyclic existence.

To explain in terms of each of the three meanings (for example, “beautifully”) respectively: the sugatas are beautiful because they have seen the meaning of selflessness that is beautiful, reasonable, and sound, having relinquished the ego-clinging that is the root of existence and the suffering that is produced by it, which is ugly since it is undermined by a genuine source of knowledge. Thus, they have gone beautifully or well — like a beautiful young woman with a good body. This shows that they are superior to all the non-Buddhist teachers who are without attachment, up through to the summit of existence, because those teachers have not at all relinquished the fixation on the view of self that is the ugly cause of suffering in existence, nor have they relinquished the effects of suffering.

Since they have uprooted ego-clinging and the potentials for afflictions that are produced by it through the power of an antidote, the sugatas have gone irreversibly from the domain of cyclic existence. This is like having completely recovered from smallpox. This shows that they are superior to trainees, such as the sublime stream-enterers, because those others have yet to eliminate the cause — the potentials for egoism — and thereby revert back to taking birth in the domain of cyclic existence through the power of karma that arises from afflictions that are generated by that view of self.

Since they have been habituated for a long time to the path that integrates method and wisdom, the sugatas completely relinquish negative states in body, speech, and mind, without any remaining potentials for assuming them, and without potentials for nonafflictive ignorance. Since they have gone to the consummate state, they have completely gone, like a pot that is completely full. This shows that they are superior to the arhats who are śrāvakas or pratyekabuddhas on the path of no more learning [9] because those others have not completely and exhaustively relinquished assuming negative states of body (for example, jumping around), speech, and mind, as well as the confusion of an unclear mind regarding how to show others the path of realization that they have realized. Consequently, they have not gone to the consummate state. Regarding this, the Commentary on Epistemology says:

The sugatas alone have abandoned the cause and have the threefold qualities;

since they are not a support for suffering⁵⁸

Summarizing this meaning, another commentary cites the following:

There are non-Buddhists who have not gone well,

trainees who continually wander in cyclic existence, and

those who have gone to no more learning, without going completely;

the sugatas are superior to these three.⁵⁹

In this way, these three qualities of abandonment demonstrate the consummate abandonment that is the truth of cessation.

In terms of perfect realization, gone means realization, the gnosis of knowledge. To explain the threefold meaning of well (for example, “beautifully”) with respect to this, the sugatas’ knowledge of reality is realized beautifully because they directly realize the nondeceptive meaning of selfless reality through a reliable source of knowledge. This shows that they exceed the non-Buddhists because non-Buddhists do not ascertain the meaning of selflessness through a reliable source of knowledge. The sugatas’ realization is an irreversible realization because there is never a change from the realization they attain, which is a stable ascertainment of the mode of reality, the path that uproots the potentials that are the root of existence. This shows that they exceed the trainees, such as the sublime stream-enterers, because those beings have not completely relinquished the innate potentials for the view of the transitory collective, so they have not achieved this kind of realization.

The sugatas’ knowledge is complete; it is a complete realization because they completely realize the paths of the three vehicles without exception and can teach to the three types of beings. This shows that they exceed the arhats who are śrāvakas and pratyekabuddhas, who are at the stage of no more learning, because those beings are not able to teach clearly the entirety of the path as it is. Regarding this, the Commentary on Epistemology says:

The Protectors established a distinctive knowledge,

that is of reality, stable, and complete.

Since gone has the meaning of realization,

they are superior to

non-Buddhists, trainees, and those who are no more learning.⁶⁰

In this way, these three qualities of realization demonstrate the consummate gnosis of realization that is the truth of the path. Therefore, they are sugatas 31in terms of abandonment since they have gone beautifully and so forth; and since they have direct knowledge of reality and so forth, they are sugatas in terms of realization. Alternatively, they are said to be sugatas because, having abandoned all suffering, they have gone within a state of having realized the great, uncontaminated bliss. This is stated in Sazang’s commentary.⁶¹

In short, they are called sugatas because they go to the blissful fruition (the high state of a perfect buddha) based on the blissful path (the bodhisattva vehicle). It is described this way in the quintessential instructions that come [10] from the oral transmission of my sacred teacher, as will be explained, (7.30c) “going from one happiness to the next . . .”

These lines offer a praise to the precious buddhas who possess the quality of fulfillment of the twofold benefit through the power of gaining perfect abandonment and realization. The Sublime Continuum states: “The buddha endowed with the twofold benefit . . .”⁶²

The basic field of a buddha’s continuum of mind is the embodiment of truth (chos sku) that is natural purity and the purity that is free from all adventitious stains. This is not only the precious buddha but the precious Dharma as well. Those who are endowed with this are sugatas. This embodiment of truth is the essential embodiment (ngo bo nyid sku) with the twofold purity. The natural purity of the basic field at the stage of a buddha is free from all attributes of true existence; this is the essential embodiment from the aspect of natural purity. It is also free from the subtle stains of the two adventitious obscurations to be removed; this is the essential embodiment from the aspect of the purity of adventitious stains. The latter is the truth of cessation that is free from attachments.

The wisdom embodiment of truth (ye shes chos sku) is that which possesses the qualities of this basic nature with the twofold purity, which has twenty-one categories of the qualities of omniscience — from the thirty-seven factors of awakening to omniscience in the buddha’s mental continuum.⁶³ In short, this kind of wisdom — the fivefold wisdom or the two kinds of wisdom that knows what is and whatever there is — remains a type of truth of the path through which there is freedom from attachments. Thus, the truths of cessation and path are the precious Dharma, as the Sublime Continuum says:

It is free from attachment and frees from attachment;

the Dharma has the characteristics of two truths.⁶⁴

Endowed with the embodiment of truth conveys the endowment of the embodiment of truth through which the qualities of the buddhas are expressed, and mainly expresses the precious Dharma through the aspect of the qualities with which they are endowed. Therefore, while the buddhas are endowed with a threefold embodiment, since here the precious Dharma is identified, it also shows perforce that they possess the twofold embodiment of form. This statement regarding the path of cessation in the mindstreams of sublime buddhas also comprises the path of cessation in the mindstreams of sublime bodhisattvas, and so on.

Alternatively, other commentaries explain as follows: For the embodiment of truth, the Sublime Continuum says, “The truth body is to be known as twofold.”⁶⁵ Thus there is the truth body of realization and the truth body of the teaching. Also, within the latter there is the teaching of the profound and that of the manifold ways. These are the precious Dharma and what the sugatas possess, so they are said to be thus endowed. This statement that they possess the twofold truth body of the teaching also shows that they possess the enjoyment body, which teaches the profound, and the emanation body, which teaches the manifold ways. These lines show the [11] supreme buddhas and the entirety of the precious Mahāyāna Dharma to be the objects of veneration.

Children refers to the sublime bodhisattvas; it shows the precious spiritual community. The bodhisattvas are the children who are born from the buddha’s mind. Children means that they have been born into the family of the buddhas when they have attained the Mahāyāna path of seeing. Also, they are the buddha’s successors when they become buddhas, and at that time they act as buddhas, turning the wheel of Dharma and so on. For these reasons they are called “children.” The way they are born into the family is stated in the Sublime Continuum:

Interest in the supreme vehicle is the seed, and

wisdom is the mother that generates the qualities of a buddha.

The bliss of meditative concentration is the womb, and the wet-nurse is compassion.

With these, they are born as children of the Lord of Sages.⁶⁶

Interest in the Mahāyāna doctrine is the seed, and the wisdom that realizes emptiness is the mother. Blissful meditative concentration is the womb, and 33great compassion is the wet-nurse who sustains them. In virtue of these four they are said to be born into the family of the buddhas. Here, they are said to be born into the family of the buddhas when they attain the path of seeing. The Introduction to the Middle Way says: “This is also birth into the family of the tathāgatas.”⁶⁷ This is the way of birth in the family of the buddhas through having generated the ultimate spirit of awakening.

The precious Three Jewels, including the sublime bodhisattvas, are the unexcelled objects of Mahāyāna refuge. The meaning of precious jewels is stated in the Sublime Continuum: “Since they are rare and since they are stainless . . .”⁶⁸ The extensive qualities of the three refuges should be known from what is said in texts like the Sublime Continuum. In the Sanskrit manuscripts, this verse reads: “The sugatas, their children, endowed with the embodiment of truth . . .” It is presented in this way for meter and to show that the bodhisattvas, too, are endowed with the embodiment of the truth of realization. Moreover, although it is not appropriate that they are a source of refuge unique to the Mahāyāna, since they have good qualities and since it is beneficial, those who are worthy of veneration are all venerated — such as bodhisattvas who are ordinary beings, all the śrāvakas and pratyekabuddhas who are in training, along with those who are not, as well as masters and students who are ordinary beings, statues, texts, and stūpas.

You might think, “Yet the Seventy Verses on Refuge says that the sublime beings of the Hīnayāna are the source of refuge: ‘The three embodiments of the Lord of Sages, nirvāṇa, and the eight [sublime] beings.’⁶⁹ It is also stated in this way in the Pūrvaśaila scriptures,⁷⁰ so there is conflict.” There is no conflict because these are stated with respect to the sources of refuge in general. Here, it is in terms of the unique objects of Mahāyāna refuge. Also, you might think, “This is not reasonable because a bodhisattva paying homage to a śrāvaka is refused by the girl Aśokadatta.”⁷¹ This episode relates to a different intention; [12] later she does pay such homage. This is stated in Butön’s commentary.⁷²

How is the homage paid? Respectfully. Homage is done out of respect with the body, speech, and mind: the body bows in respect, with many bodies emanated; the speech expresses praise with respect; and the mind respectfully recalls their qualities. Who makes the homage? The Victor’s child, Śāntideva. When is the homage made? At the beginning of composing the treatise. What comes next after the homage? The continuative 34particle and (te) elicits the words below, like “I have washed and now will eat,” I pay homage and now will commence the composition of the treatise.

Resolve to compose

I will describe in a concise summary according to scriptures

the engagement in the Sugata’s children’s discipline. (1.1cd)

Here I will explain the purpose, the condensed meaning, and the meaning of the words. First is the purpose: Due to the preceding statement of words resolving to compose, the burden of a sublime being’s commitment is never forsaken; it will never be turned back. So the composition will be completed. The Staff of Wisdom states:

Wise people do not make a lot of promises.

If they do make a promise,

it is as if etched in stone;

they do not turn away from it even in the face of death.⁷³

A commentary on the Perfection of Wisdom in Eight Thousand Verses says:

Those with love sacrifice even their lives for the benefit of others;

they do not lie idle in their potential.

Those who carry the heavy burden of sacred beings

never forsake those who are destitute.⁷⁴

Second, we turn to the condensed meaning: These two lines show the meaning of the topic; they are a resolve to compose that relinquishes what is simply made up (rang bzo) and what is redundant (zlos pa). Third, we turn to the meaning of the words: The children of the sugatas are the bodhisattvas who cultivate the spirit of supreme awakening in the beginning, who train in the activity of the six perfections in the middle, and who become buddhas in the end. What is expressed here identifies the topic as the great disciplines of the practice that comprise the entirety of these stages of the Mahāyāna path up to buddhahood. Furthermore, it comprises the three activities: the activity of engaging in the cultivation of the spirit of awakening, the activity of accomplishing the practices of the six perfections, and the activity 35of achieving the embodiment of truth along with the awakened activities. From among these three activities, this text extensively demonstrates the first two and presents a short summary of the third.

Alternatively, discipline refers to the trainings that give rise to the spirit of awakening. Within these there is the intention (cultivating the spirit of awakening) and the endeavor (accomplishing the training). Within the former, there is the aspirational and the engaged spirit of awakening. Within the latter, there are the disciplines of abstention, such as abstaining from negative actions, and the disciplines of engagement, such as training in the six perfections. Or it can be said that [13] there are the three disciplines such as the discipline of restraint and so on. These comprise all the vast and profound Mahāyāna practices at the time of training: that which is to be known — all objects of knowledge; that which is to be relinquished — all flaws and problems of oneself and others; and that which is to be accomplished — all the qualities of a buddha. Thus, the great commentary says: “Discipline is completely taking up the bodhisattva trainings after first upholding the spirit of awakening.”⁷⁵ Alternatively, discipline is also explained as rejecting what is vicious, engaging in what is virtuous, and doing what benefits sentient beings. There is a lot to be said about it. Therefore, to explain discipline as merely the discipline of restraint from wrongdoing is too narrow.

Engagement indicates the method by which to enter the practice through unmistakenly and distinctively ascertaining what is to be accepted and rejected in the great discipline that is the topic conveyed by this text. It clearly shows how one should engage with the meaning of the ten chapters — from the difficulty of finding freedom and endowments through to the dedication.

You might wonder, “Isn’t this saying that this is made up?” No. The expressed meaning of the vast and profound is not the domain of ordinary beings; without relying on trustworthy scriptures, this cannot be expressed by one’s own power alone. Thus what is expressed comes right out of the reliable Mahāyāna scriptures that were spoken by our teacher, the Buddha himself; it does not go beyond the viewpoint of the scriptures. Therefore these words mainly show that he is avoiding the problem of it being made up, and additionally show that he has realized the intent of the scriptures. Thus he avoids the problems of a negligent composition.

You might then wonder, “If the scriptures by themselves suffice, then why did he compose it? Wouldn’t the composition be pointless, and wouldn’t it just be redundant?” The scriptures teach in different ways based on the 36mental faculties of disciples. People with inferior intellects and inadequate diligence cannot understand their intention as it is. Thus the complete essential meaning is explained here in a concise and unmistaken way. Not only is there no problem of the scriptures just being repeated, but a purpose is served in that the vast meaning of the scriptures is easily realized from a short treatise. These lines show that the problem of redundancy is avoided and also show that there is a purpose.

I will describe . . . is the actual resolve to compose. The commentaries gloss I will describe . . . as the basis of explanation, before glossing pay homage; nevertheless, here I explain it in the sequence of the text itself, and I do so likewise in what comes below. [14]

When the purpose of the expression of praise and the resolve to compose were described above, they were said to be for the purpose of eliminating obstacles to the composition of the treatise and for the purpose of not turning back from composing the treatise. Yet the master Kṛṣṇapa said that it is stated in this way for the purpose of training disciples, as it is impossible for a master who has attained supreme accomplishment to fear obstacles and to turn back from a meaningful activity like composition.⁷⁶ Further, Vairocanarakṣita explained a sixfold meaning to this stanza: (1) the homage, The sugatas, endowed with the embodiment of truth . . . , (2) the topic, the Sugata’s children’s . . . , (3) the purpose, I will describe . . . , (4) the relevance is implicit in these lines, (5) avoiding the problems of it being made up, according to scriptures, and (6) avoiding the problem of redundancy, a concise summary.⁷⁷ Alternatively, this is also described with a sevenfold meaning by dividing the homage into two: the first homage is a homage to those who are worthy of refuge, and the second is a homage to those who are worthy of homage; or the first puts forward the object of homage, and the second pays homage to that.

Now I will describe the fourfold purpose and relevance. This is why the language of purpose and relevance is used: it is a remedy for those who might not engage with a text because they think it is a treatise lacking such things as a purpose. When these four are presented, it serves the purpose that those people will engage with the treatise, understanding that it has a purpose and so on. Furthermore, those with dull faculties will engage with it having understood with trust that there is a purpose and so on; those with sharp faculties will engage with the treatise having understood that it has a purpose, which is a presumption that accords with fact.

The distinctive natures of each of these four are as follows: In general, there is a fourfold purpose in any mere expression; there is a fourfold purpose with regard to an expression of purpose and relevance; and there is a fourfold purpose within the body of a treatise. The first one can be found in any true statement; for instance, consider the expression, “pot.” The pot is the topic, and the purpose is to understand its meaning. The essential purpose is that a purpose for a being is served by this, and the relevance is the connection between the former and the latter. For the second, “the fourfold purpose within the body of a treatise” is the topic. The purpose is that, from its expression, one who understands it will either have a doubt about it or will ascertain it. The essential purpose is that one will thereby engage with a treatise. The relevance is that, without the former, the latter will not happen.

The third, the fourfold purpose within the body of a treatise, is the main one to be explained here. In this context, the topic is the discipline of the practice of the Sugata’s children — the intention (the cultivation of the spirit of awakening), the endeavor (the six perfections), as well as the result to be attained. The purpose is to realize the topic in reliance on the study, and so forth, of the scripture that conveys it. The essential purpose is to attain great awakening in the end through practicing what has been understood. The relevance is the connection between the treatise and the purpose: the former is the method, and the latter is what arises from that method. The relevance is also the connection between [15] the purpose and the essential purpose: the former is the cause of the latter.

Moreover, the method for realizing the meaning of the to