BCA Chapter 2 Dzogchen Khenpo Chöga Rinpocheʹs Oral Explanations of The Bodhisattvacharyavatara of Shantideva & Khenpo Kunpal’s Commentary on this text known as Drops of Nectar text‐sections 69‐325 relating to BCA Ch. 2 verse stanzas 1‐65 translated by Andreas Kretschmar 1 Text section 69: Śāntideva taught the great benefits of bodhicitta in chapter one of the Bodhisattvacaryāvatāra. His praise for the extraordinary qualities of bodhicitta should make students think, “I want to develop this precious bodhicitta in my mind.” Precious bodhicitta, the thought of freeing all beings from suffering and establishing them on the level of buddhahood, is the most noble of all thoughts, endowed with inconceivable qualities. Without bodhicitta buddhahood cannot be achieved. Before a beginning bodhisattva can give rise to absolute bodhicitta, he must first develop relative bodhicitta. A beginner should consider relative bodhicitta to be extremely precious. He should reflect on how relative bodhicitta arises. Does bodhicitta come about accidentially, without causes and conditions [rgyu med rkyen med], or must the mind be prepared and trained in order to create a mind‐set conducive to developing bodhicitta? The cause [rgyu] for bodhicitta is the accumulation of merit [bsod nams kyi tshogs]. Only if the accumulation of merit has been gathered to some extent can bodhicitta develop in one’s mind. The most effective methods for gathering the accumulation of merit are condensed into a practice called ‘the seven branches’ or ‘the seven sections’ [yan lag bdun pa]. Thus, the practice of the ‘seven sections’ is the direct cause for the rise of bodhicitta. The condition [rkyen] for the rise of bodhicitta is reliance on a spiritual friend [dge ba’i bshes gnyen], a teacher from whom one receives the bodhisattva precepts [sdom pa len pa]. Once one has received the bodhisattva precepts from a teacher, one must repeatedly retake them oneself mentally from the buddhas and bodhisattvas through a daily practice called ‘the liturgy of receiving the bodhisattva precepts’ [byang sdom len chog]. Diligent beginning bodhisattvas renew their bodhisattva precepts six times every day since a beginner’s mind loses the precepts easily. The buddhas, bodhisattvas and teachers are the conditions for all happiness [bde ba thams cad kyi rkyen]. They are the condition for the attainment of liberation and omniscience [thar pa dang rnam mkhyen thob pa’i rkyen]. The cause for the attainment of happiness, liberation and omniscience is the sublime dharma. Without the cause of gathering the accumulation of merit and the condition of a spiritual friend, bodhicitta cannot be developed in one’s mind. In other words, a noble thought does not arise easily in the mind of an ordinary person. Even if we understand that a noble mind‐set is endowed with qualities and is something desirable, it still does not come about easily. That is why the great Indian master Nāgārjuna said you need to perfect the accumulations! 2 Asaðga taught that bodhicitta arises only in a pure mind, never in a polluted mind. Asaðga said that a pure mind is the cause for bodhicitta. Only a mind that is rooted in ‘the three trainings’ [bslab pa gsum] of a bodhisattva is considered a pure mind. When a practitioner’s mind is not firm in ‘the training of discipline’ [tshul khrims kyi bslab pa], in ‘the training of concentration’ [ting nge ’dzin gyi bslab pa], and in ‘the training of wisdom‐knowledge’ [shes rab kyi bslab pa], it will never be pure. The term ‘a pure mind’ [sems dvangs ma] has great meaning. The discipline of a bodhisattva is ‘discipline free from regret’ [’gyod pa med pa’i tshul khrims]. Since he abstains from harming any sentient being, a bodhisattva’s mind no longer experiences regret or guilt about former misdeeds and thus becomes very pure. A beginning bodhisattva must at least maintain (1) ‘the discipline of abstaining from negative conduct’ [nyes spyod sdom pa’i tshul khrims]. A mind polluted with harmful intentions can never give rise to bodhicitta. Next, a bodhisattva trains in (2) ‘the discipline of gathering virtuous dharmas’ [dge ba chos sdud kyi tshul khrims]. When practicing virtue, however, a bodhisattva must maintain ‘discipline free from arrogance’ [rlom sems med pa’i tshul khrims]. A bodhisattva keeping discipline can easily fall into spiritual arrogance, taking pride in his impeccable conduct, adopting a position of moral superiority. Such a mistaken attitude toward one’s discipline will spoil the purity of one’s mind. Moreover, a bodhisattva aspires to practice (3) ‘the discipline of fulfilling the benefit of sentient beings’ [sems can don byed kyi tshul khrims]. Without being able to maintain at least the discipline of refraining from negative conduct and the discipline of gathering virtuous dharmas free from arrogance, concentration will not arise in a bodhisattva’s mind. A mind ridden with regret, guilt and arrogance can never develop genuine concentration. Once the bodhisattva’s mind is well‐grounded in the three abovementioned disciplines, it will become naturally still, and concentration will arise easily. Out of a mind of stillness and concentration, wisdom‐knowledge can easily manifest. Thus, the bodhisattva’s mind will become very peaceful [zhi ba], tame [’dul ba] and relaxed [glod po]. It is further said that a pure mind leads to confidence in the dharma [rig pa dvangs bas chos la nges shes skye]. In addition to guaranteeing that discipline is maintained, practicing methods for gathering the accumulation of merit will make your mind‐stream pure [rgyud gtsang ma]. In chapters two and three of the Bodhisattva‐caryāvatāra, Śāntideva teaches eight sections [yan lag brgyad] for gathering the accumulation [tshogs bsags pa] of merit: 1. The section on presenting offerings [mchod pa ’bul ba’i yan lag]. 2. The section on paying respect [phyag ’tshal ba’i yan lag]. 3. The section on going for refuge [skyabs su ’gro ba’i yan lag]. 3 4. The section on confessing negative deeds [sdig pa bshags pa’i yan lag]. 5. The section on rejoicing [rjes su yi rang ba’i yan lag]. 6. The section on requesting the buddhas to turn the wheel of dharma [chos ’khor bskor bar bskul ba’i yan lag]. 7. The section on requesting the buddhas not to enter into nirvāṇa [mya ngan las mi ’da’ bar gsol ba ’debs pa’i yan lag]. 8. The section on dedicating the root of virtue for the benefit of others [dge rtsa gzhan don du bngos ba’i yan lag]. Traditionally, this set is called ’the seven sections’ or ‘the seven branches’ [yan lag bdun pa]. Śāntideva adds refuge as the eighth. Through the practice of the seven or eight sections, the five afflictions [nyon mongs lnga] will be reduced, the accumulation of merit will be gathered in an easy manner, without any hardship, and all obstacles for developing bodhicitta will be removed. Making offerings [mchod pa ’bul ba] is taught as a remedy for miserliness [ser sna] and as an antidote to the craving of attachment [chags pa’i sred pa]. Paying respect or offering prostrations [phyag ’tshal ba] has the purpose of annihilating pride and arrogance [nga rgyal]. Taking refuge distances one from the wrong paths, and through bodhicitta you distance yourself from the lower paths. Confession [bshags pa] is an antidote to ignorance [gti mug].53 You accept and acknowledge all the mistakes you have committed in this and all former lifetimes based on ego‐clinging [bdag ’dzin]. Normally, we cling to our wrong actions and mistakes. Confessing negativity or unskillful volitional action [sdig pa] serves the purpose of annihilating the attachment of clinging to what is wrong [sdug cha la ’dzin pa’i ’dod chags], annihilating the attachment of holding on to what is inferior [dman pa la ’dzin pa sred pa], and annihilating the attachment to ignorance [rmongs pa’i sred pa]. Rejoicing [rjes su yi rang] is an antidote to envy and jealousy [phrag dog]. Envy and jealousy are the fear that others are better than you are, or that others own something you lack. Rejoicing in the qualities, achievements, and merit of others destroys attachment to this fear [’jigs sred]. Requesting the buddhas to turn the wheel of dharma is another remedy for ignorance, since when the buddhas turn the wheel of dharma the sun of wisdom arises. Supplicating the buddhas not to enter into nirvāṇa is also an antidote to ignorance. Furthermore, it has the purpose of asuring that the Buddha’s teaching remains for a long time. It incorporates as well the request for the longevity of one’s teacher [bla ma] and spiritual guide [dge ba’i bshes gnyen]. The teacher is the root of the dharma. The transmission of the ‘dharma of statements’ [lung gi chos] and the ‘dharma of realization’ [rtogs pa’i chos] is based on one’s teacher and spiritual guide. Without a teacher, one is cut off from the root of the dharma. Therefore, one requests the 4 buddhas, bodhisattvas and teachers to remain for a long time. Dedication is a special feature that distinguishes Buddhism from other spiritual systems. Other spiritual systems do not teach giving to others all the goodness [dge ba] one has acquired through one’s practice. All Buddhist practice must be framed by ‘the three excellences’ [dam pa gsum]: 1) bodhicitta, the excellent beginning [sbyor ba sems 53 ‘Ignorance’ [gti mug] can be translated as ignorance, stupidity, delusion or dullness. It connotes an ignorance that is dull and dark. ‘Ignorance’ or ‘non‐awareness’ [ma rig pa] connotes ‘not knowing’ [ha ma go ba], the ‘absence of awareness’. bskyed dam pa]; 2) non‐ conceptual practice, the excellent main part [dngos gzhi dmigs med dam pa]; and 3) dedication, the excellent conclusion [rjes bsngo ba dam pa].