The Bodhicaryavatara, often translated as “The Way of the Bodhisattvas,” is one of the most famous texts of the Mahayana, or Great Way. Shantideva composed the text around 700 CE. The author was one of the 84 Mahasiddhas and lived at that time as a Buddhist monk in the Nalanda University in India. In 2014, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa, began teaching this text, chapter by chapter, at his public courses at the Karmapa International Buddhist Institute in New Delhi, India. It was Karmapa’s suggestion that we publish these teachings in Buddhism Today. This excerpt from chapter three continues from Buddhism Today Issues 47, 46 and 45, and the first chapter in issue 42.
Bodhicitta is a Sanskrit word that describes the attitude, the mind of the bodhisattvas. That is a very practical way of describing what it is. Beginning scholars take years—and not just a few years but most of their lives—to understand what this means, by means of intellectual studies and meditation.
The thing that is described in the teachings of the historical Buddha Shakyamuni can only be understood, can only be realized, can only be identified if we give it time. This doesn’t just mean being patient and waiting it out, but it’s more in terms of giving it time through both the intellect and through meditation, although this term is a bit too general.
The Karmapa International Buddhist Institute (KIBI) is trying to adopt the modern forms of education, according to the academic style, so that we ourselves find the means to benefit others. This environment tries to implement a seed to show the importance of both intellect and meditation. Through that, hopefully we will all gain a sense of understanding that both are needed in order to grow something organic.
I try to use the words organic and mechanical from time to time, based on one of the classic examples of bodhicitta. I am not well versed with the exact translation of the Tibetan word dpag bsam shing. It is basically supposed to designate a fantastic tree, which grants all wishes. Having said that, the memory of the White Tree of Gondor (from The Lord of the Rings) comes to mind. In ancient times, when the merit of sentient beings was great, there was actually such a physical tree. Nowadays we can relate to it on a metaphorical level. It takes time to grow this tree; it takes time to grow this bodhicitta. It needs nurturing.
Therefore, if we understand a little bit about that, then we would have a little idea of what bodhicitta is in a way—that it takes time. It could be described in these terms: It takes nurturing; it takes patience. One could almost say it takes our being. We have to be honest with ourselves and see if it is really our cup of tea. In case it is not, I am just saying we should be honest with ourselves. But if we are motivated, then we should know that it requires a lot from us and that it is not just a cake-walk, as they say.
Now I will begin from the eleventh verse of the third chapter.
Verse 11
Without any sense of loss
I shall give up my body and enjoyments
As well as all my virtues of the three times
For the sake of benefitting all.
Verse 12
By giving up all, sorrow is transcended
And my mind will realize the sorrowless state.
It is best that I (now) give everything to all sentient beings
In the same way as I shall (at death).
Verse 13
Having given this body up
For the pleasure of all living beings,
By killing, abusing and beating it
May they always do as they please.
Verse 14
Although they may play with my body
And make it a source of jest and blame,
Because I have given it up to them
What is the use of holding it dear?
Verse 15
Therefore I shall let them do anything to it
That does not cause them any harm,
And when anyone encounters me
May it never be meaningless for him.
The verses that I have just read more or less describe what is known as “mind training” in English and lojong (Wylie: blo sbyong) in Tibetan. This becomes a very important part for all practitioners: No matter whether they are beginners or veterans, mind training is a very essential part of the practice. It is a classical path for all practitioners until they reach enlightenment. It has been classical for many, many centuries in the past, and there is no reason why such classical methods should not be utilized now.
As these verses say, now I have understood the benefit of generating bodhicitta, which is described mainly in the first chapter of this text and also realized the second chapter, which is about what the main negativities, what the main obstacles are.
The name of the second chapter is “The Chapter of Purification.” Probably the question here is, “What do we purify?” The things that we purify are none other than disturbing or afflictive emotions (Skt. kleshas) and causality (Skt. karma), the causal nature. Having understood that, having gained a glimpse of that, having brushed through that, we are now basically able to train our mind. We are able to train our mind so as to constantly make our mind able.
The Tibetan term that I have in mind is las su rung ba, and it basically means able—to make it able, to make it pliable, to make it flexible. The focus of mind training is to basically make our mind able—that is the whole point. For example, for an athlete, to be able to jump a certain number of meters, you have to make your physical state able, flexible, so that you can reach your goal. Similarly, to reach our goal in terms of generating bodhicitta, the enlightened mind, we need our mind to be flexible, to be able. Otherwise, it just becomes a fantastic notion, something to be admired but nothing more. What we really want is to get involved. We want to understand it. We want to become intimate with it, actually. And so therefore, first things first.
According to some of the precious teachings, it says that in order to do so, in order to become intimate, in order to become close with bodhicitta, first we must ask the questions, “Do we need to become flexible? Why?” We need to ask these questions because it is by asking these questions that we will realize if our body—or in this case our mind—is flexible or not. And once we understand that, then we can do what we need to do. So if it is not flexible, we must acquire the means to make it flexible, and for that we train our mind. Of course, the method of training our mind already begins from the first chapter, and it goes all the way to the last. It basically includes all the Six Perfections (Tib. Paramitas)1 that are introduced in this composition, the Bodhicaryavatara. It describes the whole structure in a way. Although I keep saying that bodhicitta itself is organic, nevertheless, the composition, the teachings, the Buddhadharma—the words of the Buddha—have a mechanical structure, that’s for sure. It is not extreme in a way. It certainly does not mean that we become one with nature so that we can do away with decency and suddenly become like wild animals and live in the jungle.
In order to reach that unaltered state, which is another way to define bodhicitta, if we are not flexible enough right now, then we must rely on a certain form of mechanics or mechanism to make us flexible. Therefore, the Six Perfections are very much described in a mechanical way—there is a beginning, there is a middle, there is an end. The whole composition has its own mechanical nature. Since our goal is to generate bodhicitta, to make our mind pliable, we depend on realizing the benefit as a first step and then on recognizing the obstacles. Through that structure, through that formula, we are already making it very flexible.
In this third chapter, the introduction of bodhicitta is there; the formula, the way is described. But we must keep one thing in mind: There is a build-up. We might feel a little bit anxious with regard to the last few verses, that something amazing is about to happen and so therefore we expect a lot. And then we read the text and there are just very simple words that we have heard over and over again. There is nothing new, so one might become disappointed. But one must not be compelled by the anxiousness of one’s habit.
Although the truth about “What is bodhicitta?” is spoken in the third chapter, because this truth is so simple, we become disappointed because we are so used to complicated scenarios, complicated methods. Our natural habit, our natural tendency right now is to think: If it is something valuable, it must be deep, it must be elaborate, it must be complicated. And if it is not, then at the very least we become doubtful.
We must not be compelled over the top by the sheer simplicity. We must know that although the truth is shown already in the third chapter, in order to immerse ourselves with the same bodhicitta over and over again, we need to continue with the following chapters, in order to get a better understanding. So in some ways I’m saying, “Come back next year!” (laughter)
In the context of mind training, one thing we have to know is that when we come across spirituality in general, and particularly in Buddhism, we might from time to time feel some sense of repulsion, a sort of repulsive reflex. Why? Because it talks about dukkha2. And dukkha is something that we have a hard time actually relating to. And this is not—since our audience here is mainly western—this is not just a western thing. It is not exclusive to Westerners. It is not exclusive to Easterners either. It is not even global in a way. It is part of human nature, one could say.
Although we use the term human nature a lot, sometimes we do not really know what it actually means. In the beginning, when I heard the term human nature, it sounded very nice. I used to use the words a lot. But after some time, I began to doubt. When I started to learn more about its definitions and connotations, it was a little strange. Nevertheless, now I use the word human nature quite freely because in a way it’s actually quite genuine. It’s a good word to describe our current state of human existence. It doesn’t say something positive or negative, it just states what kind of state we are in right now. It is full of confusion actually. It’s full of doubts. And at the same time there is a mixture, there is a blend of virtues, goodness, and so on. It’s a very strange state. It’s like a cappuccino, one could say. (laughter) It is not completely coffee, it is not completely milk, and there is also a bit of sugar in there. Therefore, it is a good way to describe our current state: human nature.
Coming back to the point, which is mind training, we become repulsed from time to time because it talks about dukkha. And the kind of courage that is required in terms of engaging in this path is that we have to somehow add a pinch of salt when we try to comprehend the notion of dukkha. Otherwise it becomes a hindrance. But if we are able to somehow add a pinch of salt, add a pinch of spice and so on—which can be described as a certain form of patience—then we can actually digest, we can actually take in the content.
There is a very good quotation from the Mahayana-Sutra-Alankara, which in English is sometimes translated as “The Sutra of the Great Vehicle.” It is a teaching that was given by the bodhisattva Maitreya from the Tushita realm to the historical Mahayana philosopher, scholar, tradition-bringer called Asanga. Already on the very first few pages it describes the content of the text, which is of course about bodhicitta. In it, there is a very interesting analogy that says that sentient beings who are still in samsara are like patients. Those who can provide the help or support are like doctors. The teaching or the method, the remedy, is like the medicine. This is a poetic way of describing it, by using the analogy of a therapy. It says: At first the medicine is not pleasing to one’s senses in terms of its smell, in terms of its taste, and so on. But nevertheless, if you do take it with courage, it actually soothes the body, it soothes the mind, and in fact it really is a cure, it is an actual remedy. Similarly, just like with all medicines, they are never delicious, they are never sweet—the teaching itself also is not sweet. When we talk about dukkha, according to our human nature, it’s not sweet, it’s not delicious, but nevertheless, if we take it with courage, which is like a pinch of salt, then it can actually benefit.
One of the first things mind training focuses on is our physical body. According to the Buddha’s teaching, a meditator is like a scientist; he focuses on something. Meditators focus purely on: “What is dukkha?” And within that, basically on two things: “What is the cause of dukkha? What is the actual dukkha?” Therefore, our physical body becomes the main target, the main object. That in itself may bring up some sense of repulsion from our side because from a meditator’s point of view the physical body is seen as a result of karma and kleshas. Therefore it is changing, it is impermanent; it provides so many challenges, headaches, heartaches. It is seen as basically negative. It equals negative from a scientific point of view. And since they see that it is negative in many ways, of course now this is where compassion comes in. And what compassion does is that it tries to make something from nothing. To make something from nothing is probably much easier than turning something useless into something useful.
Compassion tries to turn this physical body into something useful. It is with that sheer simple logic that a meditator will rely on compassion, will rely on love, rely on care, rely on loving kindness, to turn this mortal or physical materialistic form into something useful. How do they do this? That is basically described in these few verses that I have just read. Although it brings tons of trouble, in that it becomes a target for others who do not understand the truth to attack—out of anger, out of attachment, out of lack of awareness, out of jealousy, out of envy… Of course, when we use the term physical here, it refers not only to what you see but also what you hear, what you feel, and so on—basically the five aggregates.
The very apparent result that we can see right here, right now is a target for others. Therefore, it becomes a hindrance for practitioners when they are trying to achieve something absolute. Thus they must find a means to change that, to overcome that. And the best way is to offer it, to dedicate it to others. That is the main emphasis of the mind training. If we have that kind of attitude, should there be any kind of criticism, attacks, implications, anything, we can—or we should, according to the bodhisattva’s way—find a way to let go of it. And a beautiful way of expressing this is to say we should dedicate it. It’s a beautiful thing to say! What we are trying to say is, “Just let it go.” But it is put in a very beautiful way, “Dedicate it!”, so that we feel comfortable.
Buddha is very much a gentleman, very decent, because he does not impose his teachings, saying, “This is my will, and you shall all do this.” He says it because others want to know and request him—and therefore he answers, therefore he provides the knowledge. Even after his teaching, he still says, “Please examine my teaching, examine if it is really authentic or not.” He still asks others to examine if it is valid, if it is beneficial. So therefore, although such teachings are provided, nevertheless, in the very, very beginning it is vital for us to examine. But I would say that this form of examination is only required at the beginning. This examination should not take place once we have entered into the path. If we do it then, it serves no benefit. It just wastes one’s time, most importantly. But at the very beginning we really must examine, to really be certain if we are sure or not.
That is why those who enter into the path are asked to take time. Traditionally it says: Give time for both the teacher and the student—at least a minimum of three years—to understand one another on a personal level. Not in terms of the cultural background and the mentality but mainly in terms of “Is what I want really what the teacher wants?” or “Do we really share the same goal?” To examine that, we must give ourselves enough time. In some ways we might think that three years is too short. Some may think that three years is too long. But nevertheless, such a time should be given at the beginning to really understand, to have the answers to the questions that you are asking. Once we have the answers, once we are certain, we must actually do away with that questioning and examination because if we still continue to do that, it will serve no benefit. So that is the answer.
Now, in terms of continuing with the mind training, we must have that kind of courage. We must have that kind of professionalism. We must be quite professional, meaning somehow being less emotional. Because often due to history, time, changes, and so on, or from a spiritual point of view because of karma and disturbing feelings, we look at things—almost every little thing—from a very emotional point of view. As a result, we do not see the truth.
We look at our physical state, at our being, from a very emotional point of view. Therefore, when we are suddenly confronted with the truth that says it’s dukkha—I will use the English word suffering—then it becomes very shocking.
And so we must gain a sense of professionalism, some sort of strength, some sort of courage. If we do that, then this medicine will be one of the great fertilizers to grow the tree of bodhicitta.
