`Bodhicaryavatara: Notes of Roshi Joan
The meaning of the entire text can be summarized in this four line prayer:
O precious, sublime bodhicitta: May it arise in those in whom it has not arisen; May it never decline where it has arisen; May it go on increasing further and further!
The text is guide to cultivate bodhichittta (both relative and absolute) so it can arise where it has not arisen, to prevent it from declining where it has arisen, and to cause it to go on increasing further and further.
Introduction Chapter 1: The Excellence of Bodhichitta Chapter 2: Confession Chapter 3: Taking Hold of Bodhichitta Chapter 4: Carefulness Chapter 5: Vigilance Chapter 6: Patience Chapter 7: Diligence Chapter 8: Meditation Chapter 9: Wisdom Chapter 10: Dedication Dāna pāramitā (paramita of generosity): Chapters 1-3 Śīla pāramitā (paramita of discipline): Chapters 4-5 Kshanti pāramitā (paramita of patience): Chapter 6 Vīrya pāramitā (paramita of diligence) Chapter 7 Dhyāna pāramitā (paramita of meditation): Chapter 8 Prajñā pāramitā (paramita of wisdom): Chapter 9 The first three chapters (1, 2 and 3) explain how to generate bodhicitta, how to make it arise. The next three chapters (4, 5 and 6) explain how to prevent bodhichitta from decreasing or being dissipated. The next three chapters (7, 8 and 9) explain how to make the bodhichitta increase further and further. The 10th chapter is a concluding prayer of dedication of merit.
Introductory Chapter In the introductory chapter of the Text, Santideva said, "These commentaries may not be beneficial for others but they are very beneficial for myself and my mind stream".
Chapter One - Precious Human Body (dana) The first chapter talks about the precious human body and how we should make proper use of it. Also introduces Bodhicitta. Commentary states that the precious human body, with all the right conditions is very difficult to obtain. Once it is obtained, if not properly used, it is not easy to obtain again in future. When obtained, the precious human body engaged in many negative actions. So much so that the chances of reflecting positive thoughts are slim.
Thus we cultivate bodhicitta. Bodhicitta has two parts: Aspiration Bodhicitta and Application Bodhicitta. Shantideva explores the benefits of bodhicitta to inspire us When we have all sentient beings as our focus, we focus on all beings and say to ourselves: “I will ensure that you are freed from suffering and its causes, and that you have happiness and its causes, and that you all reach the precious level of enlightenment.” This is bodhicitta complete with the two aspects: the aspect of focusing on sentient beings with altruism, and the aspect of focusing on perfect enlightenment with wisdom.
When we arouse bodhicitta, we reverse completely our usual pattern of thinking, and the way that we can bring about such a radical shift is by slowly transforming our self-cherishing into an attitude of cherishing others.
To fully eradicate our self-cherishing, we need to generate the wisdom of selflessness.
Chapter Two – Confession (dana)
In order to absorb Bodhicitta, we engage in certain actions, i.e. offering, prostration, taking refuge, confession.
Final part of this chapter is on confession. Whenever we examine our actions and ourselves in the past and present, we discover actions which are not favorable and not in accord with the Dharma, or they are harmful actions. If we don't recognize them as harmful, we cannot abandon them. If we recognize, we can heal.
In the practice of confession, we need to ensure that all four powers are present: the power of support, power of regret, power of resolve and power of action as an antidote.
Chapter Three - Taking Bodhicitta Vows, taking hold of bodhicitta (dana)
We say, "Likewise, today, I also want to follow their way of actions, so I take the Bodhicitta Vows. Henceforth, I will do all the actions which benefit sentient beings."
• three chapters which prevent bodhicitta from declining where it has arisen.
Chapter Four – Behavior (sila) Chapter on carefulness, a meticulous concern in carrying out positive actions and avoiding negative ones Once we study the qualities of Bodhicitta, we appreciate the goodness of Bodhicitta; then we decide to take the Bodhisattva Vows and invoke Bodhicitta. Once you engage, do not break the Vows, When we break the Vows, we have betrayed all sentient beings.
Chapter Five – Mindfulness, vigilance (sila) Chapter on vigilance, which means continually keeping watch over the state of our minds
When we observe the Vows of a Bodhisattva, we have to be careful. We have to observe our mind consciously.
Once the mind is tamed, the environment or others do not affect it. The mind can manifest hell and the mind can manifest Enlightenment.
Just like the ground covered with stones and thorns cannot be stepped on. in order to make it safe, you cannot cover the whole ground with leather because that would be too much and you will never have enough to cover the whole world. You can just wear shoes and walk.
Chapter Six – Patience, forbearance, inclusiveness Even though hatred is the greatest sin, it doesn't mean it is not unavoidable. It can be corrected because there is nothing that cannot be corrected. Santideva advises: Try to develop patience when faced with very mild and very small harmful acts, move gradually to the more harmful ones, and then to the broader and most harmful ones.
We never want to suffer, but still we experience suffering. Whenever we suffer, we find it difficult to bear. We face all kinds of harm from hostile forces in the outer world and from other beings. We are harmed by sentient beings, we are harmed by illness and harmful influences, secret obstacles, and so on.
What do we do when we face these harms? We could get upset or respond with anger. In these situations, we can reflect, and we will see the need to cultivate the patience of putting things in an appropriate perspective.
If we can’t put this kind of patience into practice—the patience of making light of what causes us harm by putting it into perspective—then we will face many obstacles. In order to avoid being harmed, we need to don the armor of patience. If we do this, we will be able to remain unperturbed. Also consider that without enemies we would not be able to practice patience; there would be no objects to cultivate patience towards. The person harming me is actually helping me!
If we think like this, we won’t feel anger towards our enemies or those who harm us. After a while, we won’t feel aversion towards enemies or attachment towards our friends, and we will start to develop equanimity. Finally, we will recognize the kindness of those who harm us, and by remembering their kindness, we will feel a sense of joy and compassion. When this happens, patience grows stronger and stronger and we won’t be harmed at all. What might have harmed us in the past will no longer have any effect on us at all. Our patience will be like impenetrable armor. When there is no longer anything that can harm us and our minds are completely unperturbed, as immovable as Mount Meru, we feel tremendous courage. When we have developed this courage, then whenever we face negative situations we won’t respond with anger, because we will have actualized the pāramitā of patience.
Thich Nhat Hanh translates shanti as “inclusiveness.”
Inclusiveness is the capacity to receive, embrace and transform. [Shanti] is often translated as patience or forbearance but I believe inclusiveness better conveys the Buddha's teaching. When we practice inclusiveness we don't have to suffer or forebear even when we have to embrace suffering and injustice. The other person says or does something that makes us angry; he inflicts on us some kind of injustice. But if your heart is large enough you don't have to suffer… if your heart is large, if you have understanding and compassion, that word or deed will not have the power to make you suffer. You will be able to receive, embrace and transform it in an instant.
To suppress our pain is not the teaching of inclusiveness. We have to receive it and embrace it in order to transform it. The only way to do this is to make our heart big. We have to look deeply in order to understand and forgive otherwise we will be caught in anger and hatred and we think we will feel better only after we punish the other person. Revenge is an unwholesome food. The intention to always help others is wholesome food.
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Increasing bodhicitta: diligence (wholeheartedness), meditative concentration, wisdom.
Chapter Seven - Diligence
The practitioner who has diligence is one who has joy towards the Path. Once you have joy, once you are clear and once you know that this is a very good thing towards the Path, diligence or wholeheartedness naturally arises. Joy towards the path is the meaning of Diligence or wholeheartedness.
Worldly happiness is like licking honey on a razor. You try to taste the honey, so you lick the razor and it cuts your tongue. You experience the good taste and sufferings as well. (Licking honey off a thorn)
Sometimes we experience laziness. We can think, “The Dharma is so difficult. I will never be able to practice it.” This is the laziness of self-discouragement. The laziness of self- discouragement occurs when, for example, we think, “Oh, these bodhisattva activities are only for special beings. I am just an ordinary person. How could I ever manage to do such things!” Thus we only discourage ourselves.
We can start meaningless projects, thinking they are important, and put our energy into them. This might look like diligence, but it is really a form of laziness, the laziness of being attracted to negative behavior.
There is also the laziness of inactivity or procrastination, which is to think, “I won’t do this today. I’ll take a break today and do this tomorrow.”.” This constant procrastination is also a form of laziness.
The antidote to these different kinds of laziness is diligence, which is defined as ‘taking delight in what is wholesome’.
Diligence spurs us on and encourages us, and we are able to accomplish any task.
Chapter Eight - Meditation if we don't have a stable mind, we are always at the risk of being attacked by defilements.
The main obstacle of meditation Is attachment. meditate on subduing one's own defilements first.
Shamatha, vipashana……… silent illumination in zen; Also exchanging self with other
Chapt 9 Wisdom
Wisdom has two aspects: The Wisdom to understand the Relative Truth and the Ultimate Truth. Wisdom that involves concepts is under the Relative Truth. Wisdom that does not involve concepts is under the Ultimate Truth. The wisdom chapter is all about establishing the truth of selflessness: the selflessness of the individual and the selflessness of phenomena.
Chapter Ten – Dedication (dana and all paramitas)
For every good deed or action that we do or complete, we must dedicate it to a good cause. We dedicate for both ultimate and temporary benefit. Ultimate dedication is to dedicate to oneself for the attainment of Enlightenment so as to benefit all sentient beings.