In the previous chapter (see The Way of The Bodhisattvas (Teachings from Chapter 2 of the Bodhicaryavatara by Shantideva)), we scratched the surface of meritorious actions, causes, and results, but mainly that of unmeritorious actions (Tib. sdig pa). This chapter mainly focuses on the purification aspect. I have already mentioned that this is the traditional way of describing the nature of the unmeritorious causes and effects—it is very important for us to know the traditional presentation to begin with.
Whatever we are learning, first, we must learn the original or the traditional way. I would like to say something about negative karma, or unmeritorious causality. In this translation, terms like “evil deeds” and “sins” are used to describe it. It might be simple to understand; it might not be. In this case, it has nothing to do with interpretation or translation nor the utilization of language. It is simply about the actual nature of the negative karma. It is very important for us to know from the beginning that negative karma is simply not part of our inherent nature at all.
Just as I said yesterday, it is extremely momentary. It is extremely temporary. Temporary means that it does not stay true to its appearance. It continues to change; it continues to move. This is the good news. It means that it is not something that we have to worry about, ultimately because it is simply not a part of us. It is just something that came along because of maybe a lack of awareness, a lack of understanding, a lack of knowledge, a lack of experience—something that caught on like a habit—but nothing more. We need to keep that in mind by means of reminding ourselves and focusing on that nature, that aspect—by means of our learning, by means of our practice, by means of our meditation.
We basically ask ourselves, “Is it impermanent? Or is it the opposite? Is it permanent, is it something that is not changeable?” By using simple logic and without depending on emotions in general or afflictive emotions in particular during our reasoning, we examine it. We just very professionally, clearly, consciously examine it while we meditate. We focus on its nature, focusing, first of all, on the causes, which, if we have to summarize them into one, basically come down to a lack of knowledge or a lack of experience. If we describe it more extensively, we have the three roots—ignorance, desire/attachment and anger—but if we simplify these once again back into one, to their very origin, they are basically phenomena caused by a lack of knowledge, and hang on to something: that things are exactly as they are experienced, or exactly as they are appearing.
If we meditate like this, then it can really help us. It can go a long, long way.
It is important to keep reminding ourselves that it (karma) is not inherent at all. It is not truly existent. I think that probably answers a lot of things. From there, various types of confusion—whether it is purifiable or not, whether it can truly destroy a part of us or not— the various tough questions that we have, are all solved by simply focusing on its nature. With that, then the rest of the applications, the rest of the way of viewing it, will make sense.
Of course, we all have one main question, which is very common: if it is purifiable, if it does not truly exist, if it is not inherent, then how come from time to time, or actually quite often, it is the case that we feel overwhelmed, sort of overpowered, bullied, muscled by it?
I feel that it is all due to, first of all, a lack of experience and then to having developed continuous habits simply due to this lack of experience or lack of knowledge. Over time it aggregates. At the beginning, it is hardly noticeable. But then it increases. On top of that, it starts to compound until it has accumulated to a point where it is sometimes unimaginable in terms of its weight and power.
When we suddenly feel obstructed by it, when we face it directly, then we are overwhelmed, and even if at that point we try to think of a remedy, of a means of overcoming it, that shock, that amazement has captured us and therefore damaged a little bit of the hope. That is why before we face such obstacles, it is very important for us to continuously reflect on their nature. Earlier, I said we should focus on its causes, and now we should also focus on its results to see how powerful it is once it aggregates. By focusing on these two aspects, automatically, we are providing experience right on the spot, and then actually, we don’t have to do much else. Right here on the spot, right where we are—for example when we meditate—in that very space, just by reflecting, and then, of course, bringing in one’s personal experience, what we have heard from others, and what we have seen, we bring all that together. Then, on the spot, we are already strengthening our wisdom. So, therefore automatically, there is a sort of renunciation, first of all, with regard to the causes as well as the effects. I think it is important that we have that kind of mindset. Then, when we go through the various teachings that we put our heart into, they will make sense and truly be beneficial.
Verse 33
We cannot trust the wanton Lord of Death.
The task complete or still to do, he will not wait.
In health or sickness, therefore, none of us can trust
Our fleeting, momentary lives.
From here on, the text focuses mainly on the remedy aspect of the purification, the means of the exact antidote. We try to purify or renounce, disengage from the negative causes and also from their results. In particular, in this verse, we focus on the impermanent aspect of life, the fleeting and fragile aspect of life. If we observe closely, we see that, of course, it is very true—life is very fragile, it is very fleeting. No matter which way we look at it—it is constantly changing, constantly moving. The way it is expressed in this text is a poetic way of getting in touch with that reality: that, basically, the end of birth is none other than death. If the karma, if the lifespan, if the merit has exhausted its resources, then death is inevitable. Before that happens, we must be realistic and see if there is anything to do. If there is, then before it happens, we must do it. In a poetic way, it is saying that in an ever-changing life, in an impermanent life, we cannot say, “Give me a moment!” or basically plead for some more time. It is impossible to do that. Before that happens, we must remind ourselves and reflect if there is anything that can be done.
Verse 34
And we must pass away, forsaking all.
But I, devoid of understanding,
Have, for sake of friend and foe alike,
Provoked and brought about so many wrongs.
Verse 35
But all my foes will cease to be,
And all my friends will cease to be,
And I will also cease to be,
And likewise everything will cease to be.
If we put that in a contemporary way, it is about priorities in a very materialistically-oriented life. In a traditional way, it describes exactly how it is. In a non-spiritual life, in a worldly life, in a mundane life, the main priority is basically to survive, to find shelter, to free oneself from hunger and then further move on to basically live. And then maybe, on top of it, if all of those aspects are taken care of, one can focus on other things. But otherwise it mostly revolves around these things, over and over again. In terms of survival for oneself (since there is already a self), then automatically, various conditions start to manifest—those with whom I share shelter and other things, as well as those against whom I feel I need to defend myself, such as my foes or enemies. All of those conditions start to manifest, start to arise. Therefore, our whole existence, our whole experience simply revolves around that—and that’s it.
In terms of the purpose that we are all looking for, always contemplating, the purpose or the meaning is then restricted or limited to that. But if we sort of zoom out, and see what this life can offer, what it means and what kind of opportunity it presents and also how we obtained this precious existence—if we focus on all of that, then we can have a sense, an understanding that all of these things are, as it is said, always fleeting. Therefore, the priority should be on something else. That’s why it says that foes, friends, yourself, basically these three are always changing, always evolving, so it is exhausting to put them as the priority.
I think as a practice for ourselves, we must reflect on these things. Not just because it says so in the teaching, but we must reflect with our own mind, with our own consciousness, to see what the real priority in life is. Of course, in the teaching, it says that if we want to reach liberation, we must renounce worldly preoccupations—that we should have other priorities, in short. That is sort of the given answer. But in our case—this is what I feel—we have to question these points and reflect on them by ourselves. Only then will we really discover the meaning. If you come across it by yourself, then it has more weight—it is not just because you were told.
Verse 36
All that I possess and use
Is like the fleeting vision of a dream.
It fades into the realms of memory,
And fading, will be seen no more.
Verse 37
And even in the brief course of this present life,
So many friends and foes have passed away,
Because of whom, the evils I have done
Still lie, unbearable, before me.
Maybe the logic makes sense to us—that there is rebirth, that there are past rebirths, and that there are possible future rebirths. We might not experience or remember them directly right now, but if you think about it with sound logic, it does make sense. In that way, it is possible that during all our past lives, just for the sake of basic needs of survival, we have done so many unnecessary things, accumulated so many unnecessary causes, and therefore in this life or in the next, it is possible that—should the conditions come together—these could ripen at any moment.
Before the opportunity that we have right now slips away, we must utilize this moment to reflect very carefully and apply the exact antidotes as much as possible so that it does not just slip away from one’s mind and then accumulate without knowledge without realization. Because if we let that happen, then when the conditions come together, when the lord of death strikes, we are left completely overwhelmed, without much hope. Before such things take place, we need to reflect. This doesn’t mean that we have to panic right now. We don’t have to over-worry ourselves. Instead, we can use our calm and composed mind to focus on its aspect, focus on the antidotes, and utilize the opportunity and the time that we have to take care of it.
Verse 38
The thought came never to my mind
That I too am a brief and passing thing.
And so, through hatred, lust, and ignorance,
I have committed many sins.
Of course, there is nothing wrong with planning what we will do in the next few hours or tomorrow or next week, next month, or next year. Should there be a possible future, then it is always good to have some sort of idea of what can be done. But sometimes we depend too much on these practicalities, such as planning ahead, and so therefore, we fixate ourselves to such a point that, once again, it causes a lot of discomfort and confusion.
In here it says, very directly, because of having been lost in the extremely mundane aspects of life, to a point where I have almost forgotten who I am or what could happen; I have completely forgotten that I, too, am impermanent. I, too, am ever-changing. Therefore I have wasted a lot of time and energy. That is why it says here that as a result of that lack of knowledge, that lack of understanding, we have engaged in a lot of unnecessary actions and have accumulated a lot of unnecessary karmas by means of the three poisons.1
Verse 39
Never halting night or day,
My life drains constantly away,
And from no other source does increase come.
How can there not be death for such as me?
Impermanence or death, the end of life—if we have to ask ourselves, “What is the one thing that is very certain in our life?” It is exactly that. Beyond that, all of the other things are left in question, in a cloud of possibilities and nothing more, whereas the exhaustion of this life is something that is certain. Whichever way we look at it, it is completely guaranteed. It never holds still; it never wavers or stops, be it during the night or during the day. It just constantly drains away and comes closer to the end.
Of course, in order to increase our lifespan, we may apply various remedies and methods, but an actual, significant increase of that lifespan will never truly come about. For example, nowadays, in our century, we have modern medicine, which is, of course, amazing, and other means like that. We ourselves, as practitioners, also practice various methods to increase our lifespan. Nevertheless, in this ever-changing existence, we may be able to postpone the end for a certain while, but not more than that. In the end, we all must let go.
Whatever we do in this life, an actual increase is very difficult to accomplish. Shantideva is taking himself as an example, but of course, it could apply to any one of us—if one is quite certain of the impermanence of life, the vulnerability towards karma and disturbing emotions, and seeing all of these obvious conditions, then it becomes quite certain that this exhaustion will come sooner rather than later.
Verse 40
There I’ll be, prostrate upon my bed,
And all around, my family and friends.
But I alone shall be the one to feel
The cutting of the thread of life.
Verse 41
And when the heralds of the Deadly King have gripped me,
What help to me will be my friends and kin?
For then life’s virtue is my one defense,
And this, alas, is what I shrugged away.
Right now, I have a vivid memory of a story Soponla Tsultrim Namgyal2 used to tell. It was many years ago, at one particular center, where he was asked to teach an introduction to Buddhism. He taught for a few days, and it all went quite well. And then, finally, he came to the part about the faults of samsara. He just went on and on, describing in great detail the various types of rebirth. Initially, it went quite well because he started from the rebirth of the gods, the humans, and so on. In time, he went on to the animal realms, then to the hungry ghosts, and on to a point where he said, “The next day, when I came, there were just one or two people attending the teaching.” I hope that will not be the case with that particular verse because that is the feeling that I am getting for myself right now. (Karmapa laughs.)
Probably that is why it is good to begin in the traditional way. It may sometimes be a little bit salty, it may sometimes be a little bit spicy, it may sometimes be a little bit bitter, but it is always good to get that experience. Then, in time, one may gain the ability to understand exactly what goes with what, whichever flavor it may be.
Basically, it is about putting forward a scenario of what happens in life when the inevitable comes. We cannot push it away. We cannot ask for a second chance—all of these things are just wishful thinking. In this case, it still sounds quite good in a way. It describes a person who is probably just going through a natural death, someone who is surrounded by friends and family on his deathbed. It does not say whether that individual is ill or anything like that. That is still a very fortunate condition to have, and there may even be well-wishers around him who hope for a good result and so forth. But no matter what positive intentions they have, no matter what they pray for, when the inevitable comes, it is just completely overwhelming.
No matter what we have—friends, family, and whatnot—it doesn’t make any kind of difference. It is only at that time if, in the past, one has been constantly absorbed by samsaric matters; it is often only at that very moment that such individuals suddenly realize that the only support system, the only thing that they can rely on now, is nothing other than virtue. That is very difficult to digest because now reality has struck in such a way and at such a time that one feels completely hopeless.
I believe that this is exactly what happened to the famous Devadatta.3 Finally, when the inevitable came, at that moment, he suddenly realized—as we say, one’s whole life flashes before one’s eyes at that point—all of the positive conditions he had had, actually the very best conditions, the most favorable ones, and it was only at that inevitable moment that he suddenly came to this understanding. But when he realized it, it was just too late. The only thing left for him to do was just to despair, nothing more.
Therefore now:
Verse 42
O protectors! I, so little heeding,
Hardly guessed at horror such as this—
And all for this brief, transient existence,
I have done so many evil things.
Verse 43
The day they take him to the scaffold,
Where they will tear off his limbs,
A man is changed, transfigured by his fear:
His mouth is dry, his eyes start from his brow.
Now I can feel exactly what Soponla felt (laughing). And with the coming verses, it gets more and more vivid.
Verse 44
No need to say how stricken I shall be
When overcome and sick with dreadful fear,
I’m seized by forms so horrible to see,
The frightful servants of the Lord of Death.
Verse 45
Who can give me safe protection
From this horror, from this frightful dread?
And then I’ll search the four directions,
Seeking help, with panic-stricken eyes.
Verse 46
But in those four directions no protection shall I find.
And I shall sink into despairing woe.
No refuge will there be for me;
At such a time, what shall I do?
These are the things—beside the humor—that we should focus on particularly when we are focusing on impermanence. All of us have engaged in the practice of Ngöndro, and it always begins with the impermanence of life. With courage, with a brave heart, these are the exact, realistic scenarios that have happened in the past and could happen again. Therefore, we should try our best to focus and reflect on these scenarios so that, in the end, we benefit ourselves. It is, of course, not taught or explained to make us afraid, to make us be fearful of everything.
Instead, it is a way to benefit ourselves. It is a way for us to gain experience. It is an extremely skillful way of utilizing the littlest of time with the littlest of energy—without having to go through the direct experience and then having to wait for another chance. And for that next chance to come again is very difficult, as we know. Therefore, by utilizing these skillful means, whatever lifespan we have, whatever fragile yet opportune moments we have, we will use them to the fullest in this way. I think it is important to focus on this.
Verse 47
Thus, from this day forward I take refuge
In the Buddhas, guardians of beings,
Who labor to protect all wanderers,
Those mighty ones who scatter every fear.
Having considered the various possibilities the various stages of despair, then it is only logical that we seek support from someone who can, even in this case, provide support. If we ask support from someone who cannot provide that support, it is not logical of course. The reason why we can seek support from the buddhas is simply because they have complete understanding. They are aware of all these circumstances, causes, effects, and they also understand the conditions that lead to this. They not only have an idea but a direct experience of it, and they have attained the antidote or the remedies as well. It gives the assurance that only a buddha can provide the actual refuge, the actual protection.
Verse 48
And in the dharma they have realized in their hearts,
Which drives away the terrors of samsara,
And in all the host of Bodhisattvas
Likewise I will perfectly take refuge.
If one takes refuge in the Buddha, which is the ultimate refuge, automatically the path itself will come to us as a protection, and also the supreme assembly, the sangha. In this case maybe we can focus on one particular thing, which is that all the things that have aggregated, compounded in our existence, eventually must fade away, eventually must end or become exhausted. But if we ask ourselves: what is the one thing that aggregates and does not fade away, that would be none other than the aggregating of direct experience, the understanding of truth, the understanding of very simply how impermanent life is. That direct experience, that direct truth, is not tainted by afflictive emotions, karmas, or habits. It is direct experience. It is direct truth.
Compounding this kind of wisdom will basically result in something that does not change, does not fade. If we have to rely on something, then it will be none other than that. Therefore, we take refuge in the Buddha, the Dharma and the Sangha. To begin with, we rely on the support of the absolute refuge, the Buddha, and then also the Dharma and the Sangha of course. The Buddha is the absolute refuge because the Buddha would be the only one who has obtained the absolute remedy by having renounced all of the causes, effects and conditions of karma and disturbing emotions, and also having understood, having realized all the knowledge of the way things are, in its entirety.
Therefore, the Buddha is the absolute refuge, and seeking towards that serves as a cause. The aim is that we rely on the Buddha, who can provide such a support—for now as well as for later. But in the end, our actual aim should be that we ourselves also want to come to a point where we no longer have to seek refuge, where we no longer have to be dependent all the time—a point where we ourselves are absolutely liberated, and in terms of the attitude, not only not having to depend on other things or depend on a refuge, but being able to provide a refuge for others. Those are the things we have to focus on.
Verse 49
Gripped by dread, beside myself with anguish,
To Samantabhadra I will give myself;
My body I myself will give
To Manjughosha, gentle and melodious.
Verse 50
To him whose deeds of mercy never fail,
My lord Avalokita,
I cry out from depths of misery,
“Protect me now an evildoer!”
Accordingly, we ask for the refuge of the great assembly, the realized bodhisattvas, meaning those on the path of the bodhisattvas. When we take refuge, it is very important that the sangha is none other than the sangha of bodhisattvas, and not just any bodhisattvas but only realized ones, such as Samantabhadra, Manjughosha, Avalokita and so on. In the same way, as they started by taking refuge in the beginning, and as they have continued in their pursuit of absolute refuge, we shall follow in their footsteps, and we ask them for their support.
Once we have that kind of clarity, that kind of understanding, then the condition of our mind becomes extremely fertile, and as a result it becomes very receptive to receiving the blessings of the refuge.
Verse 51
Now to the noble one, Akashagarbha,
And to Kshitigarbha, from my heart I call.
To all protectors, great, compassionate,
I cry to them in search of refuge.
Verse 52
To Vajrapani I shall fly,
For at the sight of him
All vengeful things like Yama’s host
Escape in terror to the four directions.
For those of you who have already read The Way of the Bodhisattvas by Shantideva, in terms of the aspiration, in terms of the attitude, of course it does not deviate from the bodhisattva’s attitude at all, therefore it is called The Way of the Bodhisattvas. But in terms of the way he goes about it, one can spot a little difference, which is interesting. Particularly in Samantabhadra’s Aspiration Prayers,4 of course, it is again the same, one is seeking liberation and to accumulate merit and cultivate bodhicitta, but the way it is presented in that work, one is always seeking for others, whereas in Shantideva’s text it is constantly using oneself as an example, so one seeks support for oneself. But this should not confuse us in terms of the benefit or the result.
The result is always the same, simply because the aim is always towards the benefit of others. However, there are differences in terms of how we initiate generating bodhicitta. It is mainly because of one’s own individual habitual patterns, one’s own individual comfort, I think. Sometimes, it is easier for us if we begin with the attitude that one must help oneself first in order to benefit others. Sometimes, it is more beneficial to think that to initiate myself, I must seek to support others first and only then liberate myself. The difference is only in terms of the initiative aspect of the generating of bodhicitta; apart from that, the result is always the same.
In the same way, we call on the eight realized bodhisattvas for refuge and for protection so that the various obstacles that we face shall all be driven away and destroyed. All of this is presented in a very poetic, visual, and dramatic way, but in the end, the seeking of refuge will guide and protect us from our own inner confusion, meaning our inner struggles with the habit of relying on afflictive emotions, such as ignorance, anger and so on. Of course, when we have been thoroughly absorbed by these afflictive emotions, then this may cause us to have impressions of obstacles, challenges, foes, maybe even spirits. All of this becomes manifest outwardly because the mind has been absorbed thoroughly. Therefore, we then have these kinds of presentations or guidelines where we have to protect ourselves from others, from outer foes, and so on. But in truth, none of these truly exist. They are only manifesting because one has been thoroughly absorbed by these afflictive emotions, so that suddenly such things manifest like figments of those emotions.
Verse 53
Formerly your words I have transgressed,
But having seen these terrors all around,
I come to you for refuge praying:
Swiftly drive away my fear!
With total acknowledgement and understanding that only the Buddha, dharma and sangha can ultimately liberate us from all of these fears, then wholeheartedly we call for their support, for their protection. When we call for these blessings, when we cry out, as it says here, for their protection, for their blessings, to begin with it is always possible that it comes with emotion. It is normal. But if possible, we should do so without emotion, without it being too diluted by emotion. Maybe it’s normal that a little bit of emotion comes along here and there, but if possible we should call on them with clarity, because if it is done with clarity, then even receiving their blessing will actually be much swifter.
Verse 54
For if, alarmed by common ailments,
I must implement the doctor’s words,
What need to speak of when I’m constantly brought low
By ills like lust and faults a hundredfold?
I think it is logical that none other than the direct remedy can remove whatever the symptom or whatever the illness is. Accordingly, we have to apply that remedy. And that is how we should look at these symptom-like, illness-like experiences—first of all, the results, the actual confusion that we experience, and then also its causes. We should look at each of these aspects in a very professional way. What I am trying to convey is professional in terms of without emotion. Because often, our own habitual pattern or tendency speaks on our behalf, and often, that leads to a lot of unnecessary ends.
For example, focusing on confusion—confusion (Tib. nyon mongs), the kleshas or afflictive emotions—focusing on the direct experience of the confusion, it can be on a physical level, or it can be on a mental level. When we have to think of it, it may be uncomfortable. The reason why it is making us feel uncomfortable to look at it is because it is often—personally, this is my own interpretation—the case that our habits speak for us, and as a result, we feel uncomfortable to look at it or to examine it or to face it.
Therefore if we have a professional approach, where we are not too influenced by our habits, and we sort of take matters into our own hands, then that kind of examination or reflection will not be compromised by afflictive emotions, and as a result, we will have the courage to look at the symptoms exactly for what they are. At the same time, we also gain the courage to accept and apply the actual remedies. In the same way, it is obvious that if now, with this courage, with this professionalism, we are able to accept these faults—the faults of samsara—then it will become very obvious that we must rely on the actual antidote.
Verse 55
And if, by one of these alone,
The dwellers in the world are all thrown down,
And if no other remedy exists,
No other healing elsewhere to be found
Verse 56
Than words of the all-knowing doctor,
Which uproot our every ill,
The thought to turn on him deaf ears
Is abject and contemptible stupidity.
The comparison used here is that the person who would understand all of these symptoms and be able to provide the absolute remedy is none other than the all-knowing doctor. It is obvious that we would have to be extremely unwise, confused, careless, and hopeless not to accept that doctor’s diagnosis or treatment. This is because only the Buddha and no one else will have direct experience of all of these symptoms, even if we were to search the entirety of our existence. The reason is that someone like the Buddha has had eons and eons of experience. For countless eons, he has, over and over again, experienced the causes or symptoms of having been exposed to karma and afflictive emotions and gained full understanding of them. It is due to this complete understanding that the Buddha is able to provide the unfailing, clear-cut remedy, and so we would have to be a fool not to accept this all-knowing doctor’s expertise.
Every day, when, due to a lack of knowledge, we don’t have the positive habit to be aware of the power of negativity or the power of the accumulation of karma and afflictive emotions that piles up, it aggregates without our knowing. That, of course, is mainly happening because of the other (negative) side of the habit, the one that has manifested due to what we call karma and afflictive emotions. When these things accumulate, then initially it may seem extremely small and harmless. But if we don’t develop awareness and mindfulness, then when these things accumulate to a certain extent, it is very difficult to overcome them, and it could lead to various unpleasant and unfavorable conditions. Here it says:
Verse 57
Along a small and ordinary cliff
If I must pick my way with special care,
What need to speak of that long-lasting chasm
Plunging to the depths a thousand leagues?
If we have to be careful and mindful with even the littlest of errors, then, of course, it is understood that we must take even more care with things that could really lead us astray all the way. The examples here are walking on unsafe paths, where the floor is uneven, or staircases, where we must be careful while walking. In this case, we must be careful with truly harmful phenomena, such as, first of all, not realizing one’s own preciousness, one’s own unique opportunity, one’s own chance to actually not only help oneself but also help all others, and the things that could truly hamper that opportunity, namely a lack of awareness that aids in accumulating the smallest of thoughts, speech, actions, that might seem harmless to us. But if they go unchecked, if they go unexamined, there is a potential risk that they could truly pile up and really take hold and take residence in our being, so that, in the end, that dictates everything.
My own understanding, due to the buddha dharma, is that most of our actions, most of the occurrences of this life, are actually all dictated by our previous karma due to the tendencies that we have of being so close, being almost inseparable from the afflictive emotions, so that as a result, whatever we experience is almost inseparable from them. Therefore, it is advised in every aspect of teaching, and it is extremely important to truly constantly ask oneself, “Isn’t it beneficial, isn’t it important to develop awareness?”
Because right now, whatever time we may have, whatever opportunity we may have right now, even though it may be very, very short, it may be very, very fragile, but it is one opportunity that we truly cannot miss. Because if we miss it, it is difficult to really fathom where or when we will have such an opportunity again. There is no real guarantee. There is no real safety net. We assure ourselves every day, that probably in the next life, or the next, and so on. In one way, this way of thinking gives us a bit of hope and therefore helps us to avoid panic. But apart from that, if we depend too much on that, it could truly work against us, work against what we want to achieve.
In this chapter, we don’t have many verses left. In truth, it is not as short as this—every word, every stanza actually carries volumes of timeless depth, meaning, teaching, and advice. Nevertheless, before we go through these verses, one thing that we must always keep in mind is that they are all extremely beneficial. If we ask, “Are they beneficial? Are they fruitful? Are they meaningful?” The answer is yes—all the way!
But at the same time, we must also learn the art of how to apply the advice given in this text. There is a method, an art, of how to understand this advice. If not, all this advice could mean nothing in the end. It could even be a base to accumulate more doubts, more emotions, more confusion. In the end, we might find all those bits of advice contradicting each other, and so, therefore, they would not be fruitful at all. That is something that we should always keep in mind.
The simplest act that I find useful for myself is that each of these pieces of advice is meant to be applied according to the circumstance and to the specific moment. Otherwise, it is like applying the wrong type of medicine to the symptom at hand. Then it could work against us. Maybe we simply develop an allergy, which is still okay; we can overcome it. But if it is more than that, it is not good. In the same way, it could work just like that. In the case of developing awareness, having mindfulness of and paying close attention to these minor details is very important so that we actually prevent ourselves from accumulating something big. Of course, logically, accumulating something big starts from something very small. It is not really possible to accumulate something big just like that. This is the good news: Without the understanding of the interdependent nature of our experience, we cannot really accumulate something tremendously harmful in one go. It takes a lot of time to accumulate to build something that is very potent. That is the good news.
All we have to do is basically to pay attention, be very attentive even to the most minor details. We must first know the art of listening and, later on, also, the art of applying.
Listening to this advice, we must see that it is not meant to aggravate or disturb us. The advice is not meant for us to suddenly feel very defensive, very doubtful, to suddenly be very skeptical about every aspect of what we see and hear. It is meant the other way around: just to be mindful—without emotion. Often, when that skeptical way of relating to every circumstance takes place, it means that, in general, there is emotion, a feeling of being involved, which may not be that harmful in itself. But then, added on top of it, maybe there is a touch of an afflictive emotion with a certain agenda to serve one’s own purpose. Then, finally, the skepticism takes place, it manifests, and then it leads to unhappiness. But in this case, it is basically a way to be aware, to be attentive of what is happening, what the state of my being is, so that we basically prevent ourselves from accumulating something potent, something that could truly harm us.
Of course, a mere strong word might not actually be harmful as such. Maybe you have courage and understanding, and therefore it may not be harmful. Should you experience tough conditions and you understand that this is normal, this is the way life goes, you yourself may be able to handle them without being harmed. But it may not be the same for others. Therefore, it is important to be attentive of one’s own actions towards others; what are the consequences, where will they lead?
Of course, it also works the other way around, to always be attentive, to always have the awareness of what is going on in ourselves, so that should we encounter something that is unpleasant—and it can be the smallest of things, like someone exhaling very deeply, and it’s starting to annoy us—we are aware of what is happening.
In both cases, if we are able to have this awareness—yes, all of this is normal, this is part of this ever-changing, impermanent existence, then such advice is fruitful. First of all, it means it has been listened to in the right way, and therefore, there is a greater chance of applying it in the right way as well.
If not, through lack of awareness, these things pile up, and as a result, over time, we develop various types of unnecessary, unhelpful habits, which at some point would have the ability to drag us all the way down.
The next verse is also something similar:
Verse 58
‘Today, at least, I shall not die.’
So rash to lull myself with words like these!
My dissolution and my hour of death
Will come to me, of this there is no doubt.
Certain types of advice truly help in giving hope, to calm ourselves, to relax ourselves and to not worry too much about the impermanent aspect of life. They help in the sense that from time to time when our emotions reach a certain level, we may be focusing too strongly on the facts of life, the facts of conditions such as impermanence. It is very true, it is undeniable, but at the same time, if we develop that kind of understanding—over the top, in an extreme way—it could lead us to panic. Therefore, for most of us, it is relaxing or calming to think, “Tomorrow is another day,” or, “There is a tomorrow,” and so on. It is basically just a means to calm ourselves, nothing more. It does not mean that there is a truly existent tomorrow, or that there is a guaranteed tomorrow or anything like that. It is just a means to end this possible panic.
The habitualized state of mind is such that it is almost like a baby that cannot really walk on its own feet. It always needs something to lean on, otherwise it cannot walk properly. In this way, we could carry the kind of simple beneficial means of thinking, “Tomorrow is another day,” to a point where it could actually hamper us. It is again important to have this awareness and understanding that this is just a temporary skillful means, nothing more.
There is no certainty in the end. If it were certain, then, of course, it would be another matter. But in fact, from the most ordinary sentient beings to the most powerful and extraordinary ones—those with great merit, great experience, such as the gods, for example—in the end, all of them have to leave. Even the most extraordinary of beings, the Buddha himself, in the end he also had to pass; he also had to leave. There is no guarantee. We can search the four corners of the world for a being who has overcome death. We can search in every scripture, every history, but we will never find one. It is futile; it is simply confusing oneself and hurting oneself to have that kind of confidence of saying, “Today at least I will not die,” never mind tomorrow. Thinking like that is, as it says here, “lulling myself.”
We must heed this advice with care, we must know the proper art of listening to this kind of advice, so that it does not stir up emotion but instead soothes the mind, calms down the emotions, and therefore makes us experience every moment in a meaningful and positive way.
Verse 59
Who can give me fearlessness,
What sure escape is there from this?
It’s certain that I’m going to die,
So how can I relax, my mind at ease?
Very simple. We can once again search the entirety of existence, the three realms or however we may categorize it. There is no one who can give such ability, such power to overcome this undeniable truth, namely that of death. Therefore, in which way will I be able to relax?
Verse 60
Of life’s experience, all seasons past,
What’s left to me, what now remains?
By clinging to what now is here no more,
My teacher’s precepts I have disobeyed.
When we are captured by this presence of impermanence, this ever-changing and very apparent experience, we come to realize that “I have given up, I have forsaken the most valuable things that could actually help me overcome all of these fears, all of what seems so threatening right now.” As it says here, “This is all due to my clinging. It is due to this clinging that, as a result, I have forsaken all of the most profound advice and teachings.”
Clinging itself, just like the rest of the afflictive emotions, again manifests in the absence of the watchfulness of the mind, namely a lack of awareness. First of all, very simply due to causality, something begins to appear because the conditions are there. It is as simple as that. There is nothing more to it than that: there is no elaborate plan or setup or preparation going before that, nor is there something going behind that either. It is as plain as that. When conditions have met, when the causes are there, and conditions have also come together, then it is inevitable that something starts to appear. But that particular appearance, basically it cannot be judged as something positive or negative. It is nothing more than an appearance. But the lack of awareness, one could say, is the thing that is the beginning of samsara. It is at that very moment that we start to label it, initially just within the mind. We start to judge it, and we start to believe that it is exactly as it is appearing, and we sort of confirm it. That sort of confirms its continuation. Then that again produces even more seeds, and they somehow develop not just from one to another, but multiply like cells. It is that very first impression of clinging that brings our downfall. Of course, it depends on what our priority is. If attaining complete awareness is our priority, then this is our first downfall. If not, then it is fine.
Nevertheless, it is that particular aspect or that type of clinging, that brings all of this confusion, all of these questions. It is something very simple and it happens all the time, as we speak. It is actually very simple to understand. We don’t need years and years of study. We don’t need to develop extreme wisdom to understand it. As long as we have a clear mind, this is very clear to us. This is how it begins, and this is why it is called beginningless because there is no real beginning as such. Instead, it is that very moment when we begin to grasp it that gives birth to the rest.
Verse 61
And when this life is left behind,
And with it all my kith and kin,
I must set out on strange paths all alone:
Why make so much of all my friends and foes?
Having given rise to that kind of condition, which began by basically clinging and grasping, then the rest has no point. It is devoid of meaning because then, in a way, we must accept the reality, very simply, that, since we have given rise to all of this samsaric experience by clinging, then the very causes of coarse experience such as rebirth and so on are inescapable. At the end of that rebirth, we must again venture forward alone, all the way. During this particular existence, all of the priorities that I have set, all the importance that I have given to things such as protecting my friends and defending myself against my foes, and so on, all the energy that I have put into all of that, finally has no meaning or benefit, because it is not the case that once I leave, I can still do something about it and continue where I left off. Instead, I must go completely alone, in the same way I came. It is very apparent to us that it is like that.
Verse 62
How instead can I make sure
To rid myself of evil, only cause of sorrow?
This should be my one concern,
My only thought both night and day.
If you have any understanding of the value and the benefit of developing clarity and seeking truth, the things that truly matter—such as developing true, timeless compassion and bodhicitta—then it is very simple. That should be the priority, and the rest should come after. Otherwise, it will be a very sorry end. Whenever we think like this, whenever we try to open our heart or develop the courage to think like this, it does make sense. It is undeniable.
Very simply, by reflecting right here, by using our courage, and looking at these very simple facts of life, it is undeniable. Therefore, if it makes sense if it is undeniable, then the question we really have to ask ourselves is, why do we still deny it?
Why do we still try to postpone that understanding? Because this fact of impermanence, it does not wait. There is no favoritism we can obtain by having the right connections. It is flawless. Therefore, the main priority should be none other than focusing on, “What can I do right now while I have this opportunity?” And also not have the attitude of, “What can I do tomorrow?” or “What can I do the day after?” but more in the way of, “What can I do at this very moment?” We ask ourselves this very question without emotion, in a professional way, in a way that is not falling into some kind of extreme. With a sound mind, we ask this question over and over again. It is possible that the only thing we might be able to do may not be something truly impressive. It may be something very simple. Maybe, to begin with, it’s just having the courage to ask ourselves this question—repeatedly.
Maybe it is actually the simplest of things, yet very beneficial. It means we are doing something about it already. That is one of the pieces of advice our teachers used to give us: never to look at these timeless scriptures and teachings with the attitude that they are extremely precious, have great blessings, and are very noble and should, therefore, be kept high up on a shelf. In the same way, we should never leave these teachings lying around and just feel content that they are near us.
In our case, since we have a very strong connection with spirituality, particularly that of the buddha dharma, there may be a sense of peace, a sense of calm. This is mainly because of the kind of comfort and confidence of being somehow associated with something that has always been talked about as being very noble, having great benefit and so forth. This is something we have heard many times and read many times. But we must not have the satisfaction that it is there and leave it at that. Instead, we must do something about it. Maybe to begin with, just ask ourselves these questions, over and over again. It could actually be very beneficial to begin with, because it stirs up not our emotion but our awareness, it stirs up our courage to accept these realities.
Verse 63
The wrongs that I have done
Through ignorant stupidity:
All actions evil by their nature
And transgressions of the precepts,
Verse 64
Fearing all the pains to come
I join my palms and ceaselessly prostrate,
And everything I will confess
Directly in the sight of my protectors.
Here, in this translation, it says “evil by their nature,” but basically harmful by their own nature might be more appropriate. If we take the example of anger, its very nature is inseparable from destruction—it is inseparable from its appearance in every aspect. Basically, from every angle, it is destructive, and it is synonymous with and inseparable from destructiveness. It is not related to something that is intermediary; it is not a long-lost cousin of something that is good. Rather, in itself, in every aspect, in terms of the beginning, the middle and the end, it is basically inseparable from destructiveness, and harm.
It is that kind of attitude, that kind of courage that we have to develop to see these things as they are. If we are able to do that, then giving our time, giving our energy to studying these timeless teachings will be worth it. It will not be a waste of time for ourselves but instead will make it extremely worthwhile.
Now according to the text, according to this very teaching, with a strong sense of seeing the harmfulness of karma and afflictive emotions, we discover that first of all their nature itself is harm, and at the same time my own true nature has nothing to do with these afflictive emotions at all. They are not inherent. In the same way, we see these afflictive emotions, such as anger, as ever-changing. In their own right, in their own nature, they are destructive, painful and so on. But are they related to me? Are they part of my nature? They are not. Maybe, to begin with, this is just an idea, but it is not just about being comfortable with an idea. Truly accept yourself! Karma and afflictive emotions are indeed harmful, but at the same time, they are not part of one’s own true nature. They are not a part of buddha nature. They are not a part of bodhicitta at all.
The next step is to look at this present life, which is like evidence, like proof. In a way, it is amazing to look at our present life because it is the perfect evidence, the perfect proof of what has happened in the past, what kind of conditions we went through in the past, what kind of hardships we went through in the past. Then we have a direct appearance or image, a direct view of how harmful and how harsh these afflictive emotions are. Should we experience any kind of confusion, should we feel any kind of discomfort, should we feel any kind of unpleasantness in this life, then we can think exactly in the way I have just explained. Otherwise, if you feel extremely pleasant, if you feel extremely comfortable, then there is, of course, no need for all of this.
Now this present existence will serve as proof to understand what kinds of pasts we have had. At the same time, we can look at this present life and how we are behaving, how we are thinking, quite simply. Just looking at the behaviors of body, speech and mind, observing them, again without emotions, just observing, we can already have quite a clear picture of the future. Therefore, there is no real need for a supernatural ability to look into the past or to look into the future. Right here, right now, we will be able to see exactly what the past looked like and what the future might look like.
With that kind of professionalism, with that kind of attitude, then we think of the benefit and we try to think of the amazing adventures that the buddhas and bodhisattvas have gone through in the past. That will truly inspire us. Because although we may not have the experience, or the wisdom to judge their capacity of experience or understanding, but at least by their words, by what we can read and what we can hear and what we can practice, judging by this alone, there is simply no room for any kind of error. And this is something that I am sure everyone can relate to: that their teachings exactly reflect their understanding. That at every turn, whatever analogies they use, whatever advice they use, share, or teach, it simply has no flaw. There is not a tinge of a selfish motive, not a tinge of obscuring our mind at all. We can see that every aspect is perfect, at the beginning, in the middle and at the end. That it begins in the most profound way and it continues in that same way, all the way until the end. So with our limited, beginners’ view, by just touching the surface of these timeless teachings, we will be able to gain all the inspiration that we need for ourselves, to have confidence that it is possible to overcome all of this confusion, no matter the difficulty, no matter the length of time, no matter the challenges.
If we are able to feel something from the core, from the depth of our own heart, if we feel moved by it, if we feel inspired by it, then as it is said here, with our palms touching, then we shall see these great beings as the absolute protectors, absolute guides, absolute friends, real friends.
Verse 65
I pray you, guides and guardians of the world,
To take me as I am, a sinful man.
And all these actions, evil as they are,
I promise I will never do again.
This is the chapter of purification or, as it is said here, confession through identification of one’s own nature, identification of the afflictive emotions and their results, and identification of who my true friends and my true protectors are. Then we will apply the right antidote, the right remedy, and also learn the correct method for it. Just having the tool is not everything. Once you have the tool you must also study the user manual. Otherwise, you will simply not know how to use it. By having all those covered, then you will have the means or the ability to truly purify the seeds that are there in the form of habit—so the habit of seeing the afflictive emotions as a part of yourself, seeing them as your friend, will finally be able to be purified.
If we have that understanding and grounding to begin with, then even if we use the words evil, or sin, or confession, it will make sense. We will not be relating to these terms with emotion. They are simple words to describe something—nothing more, nothing less. Otherwise, we will have to constantly come up with new words and various ways of describing this, so that we lose our time in just learning these aspects, and actually lose what is important in the end. In that way, then I think the usage of terms like confession is perfectly fine.
Because once we have that kind of attitude, we are not really leaving any room for emotions. Therefore, we can open ourselves, we have the courage to accept—as it is described in the teaching—that one way of purifying the negativity is to share it, to openly express it without emotion. We can confess it to a friend, and in this case, not just my best friend, my “pal,” but a spiritual friend, someone who has understanding, someone who has a depth of knowledge in the buddha dharma, particularly in the ways of the bodhisattva, someone who is knowledgeable, and who is experienced. To the assembly of these kinds of friends, we can share or we can confess, and this will help to actually purify.
The first three chapters of the Bodhicaryavatara, (The Way of the Bodhisattvas), are the method, the way to give rise to bodhicitta, to plant a seed, if there is no seed. In our case, I am very confident that we have the seed. Otherwise, we would not be here. But it will be quite clear that there will be countless other sentient beings out there, not just the billions of people on this earth, but in various other existences, who are actually, in the actual sense, without the seed. For their benefit, we shall strive towards building or strengthening our own ability so that later on, we will be able to plant the seeds for their benefit.
