Author: Gibran

From: “A Guide to the Bodhisattva’s Way of Life” (S. Bodhisattvacharyavatara; Tib. Byang-chub sems-pa’i spyod-pa-la ‘jug-pa) by Shantideva, Chapter V “Guarding Alertness” verses 9-17 with commentary from “The Nectar of Manjushri’s Speech” by  Kunzang Pelden, Chapter 5 “Vigilant Introspection” herein section 3, “All Virtue Comes From The Mind”

“There is nothing to fear other than my mind“

9

If the perfection of generosity
Were the alleviation of the world’s poverty,
Then since beings are still starving now,
In what manner did the previous Buddhas perfect it?

Generosity too derives from the mind. For if the paramita of generosity were to consist in the actual distribution of great gifts leading to the complete elimination of poverty without a single beggar remaining, how can it have been achieved by the Buddhas of the past (for still to this day there are many beggars and starving people)? The fact is, however, that it has been achieved by them. What then is the perfection of generosity? 

10

The perfection of generosity is said to be
The thought to give all beings everything,
Together with the fruit of such a thought;
Hence it is simply a state of mind.

The teachings explain that generosity is perfected by training oneself in the attitude of openhandedness, in the genuine intention, wholly without miserliness and cupidity, to give to all beings—high and low, rich and poor—one’s every possession: body and belongings, along with the merit of such a gift, without any expectation of recompense whether in this or future lives. It is said in the Akshayamatisutra, “What is the paramita of generosity? It is the sincere wish to give to others whatever one has, together with the karmic result of such an act.” The term paramita implies that the act of giving is performed in a manner free from the assumption of the real existence of the subject and object of the action, as well as of the action itself. The same is valid for the other five paramitas. Therefore generosity does not depend on the objective value of the gift. It depends on a generosity of attitude untrammeled by any kind of attachment that would prevent one from making a gift of one’s external possessions or of one’s inner qualities and merit. It follows that generosity is in the mind.

11

Nowhere has the killing
Of fish and other creatures been eradicated;
For the attainment of (merely) the thought to forsake (such things)
Is explained as the perfection of moral discipline.

Ethical discipline likewise comes from the mind, as can be seen in relation to the act of killing. It is impossible to find a place to put living beings (such as fish and other animals) where they will be protected from being killed. But regardless of whether other beings put them to death, if we are determined to refrain from doing so, thinking that we will not kill even at the cost of our lives, this is said to be the perfection of ethical discipline. The sutras define this paramita as the decision to refrain from harming others. In the same way, the vow of chastity, cannot be observed simply by doing away with objects of lust. Ethical discipline subsists in the attitude of restraint, in ridding oneself of desire. If this attitude is absent, mere abstention from untoward activities does not constitute discipline. Therefore, once again, discipline comes from the mind. 

12

Unruly beings are as (unlimited) as space:
They cannot possibly all be overcome.
However, if I overcome thoughts of anger alone,
This will be equivalent to vanquishing all foes.

Patience also arises from the mind. Dangerous and unruly beings are everywhere like space itself, and wherever you go, you will never find anywhere that is outside space. In other words, there is nowhere that is free of beings liable to inflict harm on others. It is impossible to get rid of such harm-doers. It is impossible to do away with the objects of our anger. But even though there are always enemies who will injure us, if through the practice of patience we are able to subdue our own enraged minds, it will be as if we had succeeded in overcoming all such foes.

13

Where would I possibly find enough leather
With which to cover the surface of the earth
Yet (wearing) leather just on the soles of my shoes
Is equivalent to covering the earth with it.

Shantideva illustrates this with the idea of covering the entire earth with leather, with sheets of soft hide, in order to protect ourselves from thorns and the like. Where could such quantities of leather be found? Obviously nowhere. On the other hand if we were simply to cover our feet, by putting on shoes with leather soles, it would be as if the whole earth had been covered with it and our purpose would be achieved. 

14

Likewise, it is not possible for me
To restrain the external course of things;
But should I restrain this mind of mine
What would be the need to restrain all else?

 In the same way, although it is impossible to avert or do away with every external source of harm, all we need to do is remove our inner attitude of anger. What need is there to get rid of outer irritants?

15

Although the development of merely a clear state of concentration
Can result in (taking birth in) Brahma’s realm,
Physical and vocal actions cannot so result
When (accompanied) by weak (mental) conduct.

Diligence too is founded on the mind. If we generate a clear, unequivocal attitude of kindness or compassion, like the loving thoughts of a mother for her only child, this state will fructify as rebirth in the Brahma-world, which is a heaven of the form realm, and in all the exalted states of bliss associated with such a state. It is said in the Mahaparinirvana-sutra, for example, that the great compassion felt by a mother for her dying child and the vivid intention of love felt for each other by a mother and her daughter when they were both carried away by a river resulted after death in their being born in the Brahma-world. Thus no matter what good deeds of body and speech we may diligently perform, this will not automatically result in rebirth in the Brahma-world, because physical and verbal actions are weak in the results that they give. It is the mind that is the chief criterion. This text defines diligence as a state of mental joy, though there are numerous ways in which diligence might be discussed

16

The Knower of Reality has said
That even if recitation and physical hardships
Are practiced for long periods of time,
They will be meaningless if the mind is distracted elsewhere. 

Generally speaking, concentration is also a practice of the mind. It is true that one may for a long time undergo every kind of physical austerity as a means to bring about the birth of concentration in the mind stream (such as recitation, or going without food or clothing). But if the mind is distracted by objects of desire, fluttering like a scrap of paper caught in a tree, no matter what recitations or austerities are pertormed, their hoped-for aim will not be achieved. This was said by the Buddha himself, who has a direct unmediated vision of the nature of all things. In the sutra Distillation of Concentration, the Buddha said, “O monks, if your mind is distracted by desire, none of your austerities and prayers will give any result.” And as we find in the Prajnaparamita-sutra: “Through my mind’s distraction, I fail to accomplish my own good, let alone the good of others. Therefore, I will not allow my mind to be distracted even slightly?” 

17

Even those who wish to find happiness and overcome misery
Will wander with no aim nor meaning
If they do not comprehend the secret of the mind-
The paramount significance of Dharma.

As for wisdom, the most important thing for everyone to understand is the nature of the mind, which is empty, devoid of self, and luminous. Although everyone possesses it, not everyone knows or realizes it—which is why it is described as a secret. All external phenomena arise in the mind like reflections in a mirror. They are mental fabrications. They are the mere display of the mind and do not extend beyond it. The principal task therefore is to understand the mind clearly, and to that end we must use reasoning. We must examine the mind. We must look for its shape, its color, and so on. We must search for the place where the mind arises, where it dwells, and where it ceases. If we fail to understand that the mind is beyond every concept of origin, dwelling, and cessation; if we fail to penetrate this secret of the mind its emptiness and lack of self), then however much we long to achieve the joy of nirvana and to uproot the sorrows of samsara, we will wander uselessly in misery. Concerning this secret of the mind, the Shravakas and Pratyekabuddhas fully understand only the personal No-Self; they do not understand the No-Self of phenomena, which remains hidden from them, a secret.

To sum up therefore in the words of the Gandavyuha: “All Bodhisattva conduct is founded on the mind.”

…

Regarding the six perfections (paramita)

1. Generosity [verse 9,10]
2. Ethical Discipline [11]
3. Patience [12-14]
4. Diligence [15]
5. Meditative Concentration [16]
6. Wisdom [17]

Manopubbangamā dhamma
manosetthā manomayā;
manasā ce padutthena bhāsati vā karoti vā
tato nam dukkham anveti cakkam va vahato padam.

Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows  like the wheel that follows the foot of the ox.

Manopubbangamā dhammā
manosetthā manomayā;
manasā ce pasannena bhāsati vā karoti vā
tato nam sukham anveti chāyā vā anapāyinī.

Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts, happiness follows  like a never-departing shadow.

from: Dhammapada, Yamakavagga (The Pairs) verse 1,2 

From the “The Main Body of the Text” of “A Garland of Views: A Guide to View, Meditation, and Result in the Nine Vehicles“  Padmasambhava’s classic text (bold) with commentary by Jamgön Mipham, herein an excerpt:

EXPLANATION OF THE BODHISATTVA VEHICLE

The view of those engaged in the Bodhisattva Vehicle is that, on the ultimate level, all phenomena, whether of total affliction or of complete purity, are devoid of inherent existence, while on the relative level, they are mere illusions, each with its own distinct characteristics. As a result of their training in the ten transcendent perfections, bodhisattvas proceed in stages through the ten levels, at the end of which, they attain unsurpassable enlightenment.

The Bodhisattva Vehicle takes its name from its cause. Its result is no different from that of the secret mantras, so both the Mantra Vehicle and the vehicle of the transcendent perfections constitute the same Great Vehicle. However, they differ in their path, which here is the vehicle of characteristics¹. The view of those engaged in this vehicle is that the whole of the total affliction that is samsara, in both cause and result, and of the complete purity that is nirvana, in both cause and result, is completely devoid of inherent or true existence on the ultimate level. The essence of the ultimate truth is freedom from mental elaboration, and it is called ultimate because it is the object of the ultimate gnosis, or because it is the highest of all attainments.

The ultimate truth can be divided into two kinds: the nominal ultimate truth, in which conceptual elaborations have been partially annulled, and the ultimate truth in itself, where all conceptual elaborations have been completely pacified.

The relative (literally, “all-covering”) truth is deluded consciousness together with appearances. It is so called because the true condition of things is “covered” —that is, veiled and conceptualized, by obscurations or by adventitious deluded thoughts. It is subdivided into correct relative truth and mistaken relative truth². As far as this relative truth is concerned, phenomena, which lack true existence, appear in the manner of mere illusions. Here the word “mere” excludes them from being established as real. On the level of mere appearance³, things have the ability to fulfill their respective functions and it would be wrong to deny them, saying that they do not exist. They are objects of pure and impure experience and have individual, distinct characteristics, for they exist on the level of conventional evaluative methods of valid cognition.

Provisionally, things are thus ascertained in terms of the two kinds of valid cognition, and on the ultimate level, they are correctly established as the great sameness free of elaboration, the union of appearance and emptiness, the inseparability of the two truths.

Once this has been done, there follows the path of meditation. This is indicated by “the ten transcendent perfections,” referring to the ten virtuous practices (generosity and the rest) imbued with wisdom—and of all the various kinds of wisdom, the supreme and most perfect is nondual gnosis. The expression “transcendent perfections” is used for these ten virtuous practices because they “go beyond,” in the sense that they attain to what we call the ultimate reality free of elaboration, which is not an object of the intellect but transcends it, and also because they go to the other side of the ocean of samsara. There are thus two ways to apply this expression on the path.

Practicing in this way, bodhisattvas proceed in stages through the ten levels, which are the intermediate results of the practice. Its final result is the accomplishment of unsurpassable enlightenment, characterized by the completion of all the host of qualities, such as those of strength and fearlessness, which are superior to those of the listeners and solitary realizers.

Notes

¹The cause of the Bodhisattva Vehicle is bodhicitta, the mind set on supreme enlightenment, and bodhisattvas are those who have that bodhicitta. In the present context, the terms “Bodhisattva Vehicle,” “vehicle of the transcendent perfections,” and “vehicle of characteristics” are synonymous.

²Correct relative truth (Tib. yang dag pa’i kun rdzob) covers all things that are conventionally designated as being “true” by ordinary people (though their perceptions are, of course, deluded with regard to the ultimate nature of phenomena). Such things are also perceived as capable of performing their respective functions. Mistaken relative truth (Tib. log pa’i kun rdzob), on the other hand, covers those things that ordinary people generally consider to be false and that are incapable of performing functions. An example of correct relative truth is a lake, which by common consensus contains water, which in turn has the functions or properties of moistening and quenching thirst. By contrast, a mirage contains no water and cannot quench a desert traveler’s thirst. It is therefore classified as mistaken relative truth.

³Tib. snang tsam po— that is, ordinary appearances.

Glossary

bodhicitta (Skt.), Tib. byang chub kyi sems. Literally, “the mind of enlightenment.” On the relative level, it is the wish to attain buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, and so forth, necessary for achieving that goal; on the ultimate level, it is the direct insight into the ultimate nature.

bodhisattva (Skt.), Tib. byang chub sems dpa’. A follower of the Great Vehicle whose aim is perfect enlightenment for all beings. One who has taken the vow of bodhicitta and practices the six transcendent perfections.

Great Vehicle, Tib. theg pa chen po, Skt. mahayana. The vehicle of the bodhisattvas, referred to as “great” because it leads to perfect buddhahood for the sake of all beings.

nirvana (Skt.), Tib. mya ngan las ‘das pa. Literally, “beyond suffering” or “the transcendence of misery.” While this can be loosely understood as the goal of Buddhist practice, the opposite of samsara or cyclic existence, it is important to realize that the term is understood differently by the different vehicles: the nirvana of the Basic Vehicle, the peace of cessation that an arhat attains, is very different from a buddha’s “nondwelling” nirvana, the state of perfect enlightenment that transcends both samsara and nirvana.

ten levels, Tib. sa bcu, Skt. dasabhumi. The ten stages of realization by which a sublime bodhisattva progresses toward enlightenment, beginning with the first level on the path of seeing. The nine other levels occur on the path of meditation. The eighth, ninth, and tenth levels are termed the three pure levels, or great levels.

ten transcendent perfections, Tib. pha rol tu phyin pa bcu, Skt. dasaparamità.Transcendent generosity, discipline, patience, diligence, concentration, and wisdom, together with transcendent means, aspirational prayer, strength, and gnosis. Each of these ten is practiced predominantly on one of the ten bodhisattva levels generosity on the first level, discipline on the second, and so forth. They are termed “transcendent” because their practice involves realization of the view of emptiness.

total affliction, Tib. kun nas nyon mongs pa, Skt. samklesa. The opposite of complete purity, equivalent to samsãra, and associated with the truth of suffering and the truth of the origin.

vehicle of characteristics, Tib. mtshan nyid theg pa, Skt. Laksanayana. Also called the causal vehicle of characteristics. The vehicle that teaches the path as the cause for attaining enlightenment. It includes the vehicles of the listeners, solitary realizers, and bodhisattvas (that is, those bodhisattvas practicing the sutra path and not that of the mantras). It is distinct from the resultant vehicle of the mantras, which takes the result (that is, enlightenment) as the path.

From the “The Main Body of the Text” of “A Garland of Views: A Guide to View, Meditation, and Result in the Nine Vehicles (yanas)”
“An Explanation of the Different Views”, herein outlined

False views are without number, but can be summarized as those of the:

• unreflective
• materialists
• nihilistic extremists
• eternalistic extremists

These false views are views of ignorance.

The path that leads beyond the worldly has two aspects:

• the vehicle of characteristics
• the Diamond (vajra) Vehicle

The vehicle of characteristics has three divisions:

1. the Listener Vehicle (Śrāvaka)
2. the Solitary Realizer (Pratyekabuddha)
3. the Bodhisattva Vehicle

The Diamond Vehicle also has three divisions, the vehicles of

4. Kriyātantra
5. Ubhayatantra
6. Yogatantra 

The view of those engaged in Yogatantra has two aspects

• the outer Yogatantra Vehicle of austerities
• the inner Yogatantra of skillful means

The view of inner Yogatantra of skillful means has three aspects

7. the method of generation (Mahāyoga)
8. the method of perfection (Anuyoga)
9. the method of Great Perfection (Atiyoga/Dzogchen)

In the method of the Great Perfection (“great” in the qualities of the result being spontaneously present and in the method for entering that, and “perfection” in that accomplishments of merit and wisdom are perfect and complete), one realizes that all phenomena, mundane and supramundane, are inseparable in being, by nature and from the very beginning, the mandala of the enlightened body, speech, and mind. One then meditates on this.

…

”The development of mahāyoga is like the ground of all doctrines. The completion of anuyoga is like the path of all doctrines. The Great Perfection of atiyoga is like the fruition of all doctrines.”

from “Luminous Essence:  a guide to the Guhyagarbha Tantra” by Jamgön Mipham

From: The Ornament of Clear Realization
Skt. Abhisamayalankara-prajnaparmita-upadesha-shastra

A detailed explanation of the various types of bodhicitta can be made through twenty-two similes. These similes are arranged according to the gradual development of bodhicitta.

1. The first simile is an example of earth. When we first awaken our bodhicitta, we need a great longing and wish to achieve Buddhahood. When we desire to help others, our bodhicitta will flourish. If that aspiration is lacking, then it will be extremely difficult for us to make spiritual progress. So aspiration is the first quality of bodicitta. This is compared to the earth because upon the earth one can build houses, plants can grow in it and so on. If there is no earth, then there is no foundation for these things to appear and be stable. When bodhicitta is accompanied with very good aspiration, then we can think of it as being like the solid earth.
2. The second simile shows us how this initial aspiration to help beings achieve Buddhahood needs to become firm, very stable and present all the time. This stability is compared to gold. We need to make our aspiration into something which will never change from now until Buddhahood. We cannot be very concerned with helping everyone one day, and the next day forget all about this. We cannot practice one year and the next year not. Instead we need to have a very good, continuous motivation which is much deeper than our initial aspiration. This motivation is compared to gold because gold has a quality of immutability, of being changeless. When gold is still in the ore, it has a golden luster. When it is mined and polished, it still has its golden luster. Gold is not like brass or other metals which blacken and tarnish with exposure. Because gold has this changeless nature, it is compared to this very stable, healthy continuous aspiration.
3. The third simile concerns this bodhicitta motivation becoming even deeper. But one need to make it much deeper, richer, more powerful. One does this through great diligence in our practice and improving the quality of our aspiration. Making this refinement and improvement of bodhicitta is compared to the waxing moon. The very new moon from the first day has a very fine crescent. Then each day it gradually grows and grows until it reaches a full moon. This is similar to our motivation which can become better and better all the time.
4. When we remove obstacles in particular the negativity of bad relationships and feelings towards others people by reducing our aggression through practice, then we can truly progress. This fourth simile compares removal of a fire that consumes everything placed in it. We should use our bodhicitta to work upon ourselves to remove all our obstacles.
5. The fifth through tenth similes are concerned with the six paramitas. The first four similes deal mainly with what inspires us to practice, the inspiration of achieving the good of beings using the examples of earth, gold, and the moon. Just removing our obstacles is not enough. We needs to act and practice so that the wish to help all beings become a reality through the development of the six perfections or paramitas. The first paramita is generosity which is compared to the fifth simile of a very great, inexhaustible buried treasure because when we practice generosity in the present, it will cause inexhaustible wealth and goodness that will benefit others in the future.
6. The sixth simile is for the second paramita of discipline or morality. The first paramita of generosity when combined with our bodhicitta helps us to give to others. The second paramita of discipline helps us to purify ourselves. It is through controlling and purifying ourselves that all of the qualities of our own existence will emerge in the future. It is therefore compared to a mine of jewels from which will spring great treasures.
7. The seventh simile relates to the paramita of patience. When patience becomes a factor in our bodhicitta it is compared to a great ocean. Patience is concerned with not being swayed by hardships and aggression against us which we may experience. The ocean is compared to this because the ocean is very stable, very large, and unperturbed. When we have patience we are like the great ocean which is unaffected by normally disturbing factors of aggression and suffering.
8. The fourth paramita of diligence is the very joyous perseverance in our cultivation of bodhicitta. This perseverance or diligence means that we are striving to improve our bodhicitta all the time This paramita is therefore compared to a vajra (Tib. dorje) which has the quality of indestructibility.
9. The ninth simile concerns the fifth paramita of meditation When we have the power of this samadhi meditation, our realization becomes very stable, unshakable, and therefore is compared to the king of all mountains, because of its great solidity.
10. The tenth simile concerns the sixth paramita of wisdom, which is compared to medicine. When we have wisdom, we have the necessary tools to remove suffering, to remove the obscurations blocking our mind, and our mental conditioning. Our blockages and incorrect thinking are like an illness and wisdom is the medicine which has the power to completely remove this illness.
11. The eleventh simile concerns the presence of the seventh paramita of skillful means (Skt. upaya). Through wisdom we develop certain skillful means which enhances our spiritual practice and this benefits self and others. The simile for these methods is our spiritual friend (Skt. kalyanamitra) from whom we also derive  benefit.
12. The development of the union of wisdom (Skt. prajna) and skillful means (Skt. upaya) produces real power in our practice and this is achieved at the level of the eighth paramita or bodhisattva level. The presence of that power is compared to a wish-fulfilling jewel in the twelfth simile. When we actually have the ability to do what we would like to do to help beings, it is like having a wish-fulfilling gem which makes our dreams and aspirations come true.
13. The thirteenth simile concerns the ninth paramita of the power of prayer. There are two kinds of prayer: Prayers which are suitable because they deal with something that could happen and unsuitable prayers which deal with something that could never happen. For instance, if we were to pray that a flower would sprout from a table, then that would be a prayer that was an unsuitable prayer because this result is not possible. To make a prayer to help many others is a suitable prayer because it can actually come true. The power of prayer is compared to the sun because when the sun shines, it allows the flowers, the forests, the harvests, and so on to flourish. So. when we pray for the development of our own virtue and wisdom, it is like the sun which makes things grow and brings them to their full maturation.
14. The tenth paramita, the completion of transforming prajna into jnana, deals with the fourteenth simile. When our bodhicitta is accompanied by the presence of this most excellent wisdom (Tib. ye shes phun sum tshogs pa), it is compared to a very beautiful melody because when there is a very beautiful song, everyone who listens to it feels delighted and pleased. When our bodhicitta is combined with the presence of this excellent wisdom, then whomever we meet becomes graced by our bodhicitta so our presence will always have a very beneficial and pleasing effect on those around us.
15. The fifteenth simile deals with combining our bodhicitta with the five kinds of extraordinary perceptions (Tib. mngon shes Inga) and the five kinds of visions (Tib. spyan Inga). When we possess these supernormal faculties, we can really accomplish exactly what we want to do. For this reason this is compared to a great king because a great king has the power and status to accomplish whatever he wants to do.
16. The sixteenth simile is the combining of our bodhicitta with the power of tranquillity and insight meditation. When shamatha and vipashyana accompany our bodhicitta, it is compared to a king’s treasury from which all wealth can be distributed.
17. The seventeenth simile is of a great highway. Our bodhicita follows the path that has been followed by those who achieved realization before. This is the five-fold path of accumulation, junction, insight, cultivation, and meditation. By going along this path step-by-step the buddhas of the have reached enlightenment and the present bodhisattvas who are becoming buddhas are also following this great path. In the future other beings will also find their way on this path to enlightenment because it is the one highway which leads to enlightenment.
18. The eighteenth simile is the combining very powerful compassion with our bodhicitta. When our compassion is completely unlimited and unbiased, then it is compared to a steed. It is like a very powerful, fast horse that carries us to our destination without straying from the path in the slightest degree. When we have this universal compassion, it is the mount which takes us unerringly to our goal of enlightenment.
19. The nineteenth simile concerns combining our bodhicitta with an excellent memory and being confident. When we are able to always remember the teachings that we have assimilated completely and when we have the confidence to pronounce these teachings at any time, then our bodhicitta is compared to a natural spring. A natural spring can provide nourishing water continuously withou exhaustion. When we have perfected this memory of practice and this great confidence, we can teach properly forever.
20. The last three of these twenty-two similes deal with the state of Buddhahood whereas the previous nineteenth similes dealt with the development of a bodhisattva. The twentieth simile refers to the Buddha’s speech and is compared to the music of a harp. The speech of the Buddha is concerned with helping sentient beings to mature and this speech is continuous.This is compared to a harp which is a highly respected instrument which brings a beautiful melody to everyone who listens to it. In a similar fashion the Buddha’s speech helps all who listen.
21. The twenty-first simile refers to the Buddha’s body, which is compared to the flow of a river. Water always flows naturally along the lay of the land, doing this effortlessly and automatically along the contours of the land. The appearance of a buddha takes place effortlessly and his work flows effortlessly according to the needs and aspirations of the disciple. So that is why it is compared to the flow of a river.
22. The final simile refers to the Buddha’s mind which is compared to a cloud because a cloud creates rain and this rain makes it possible for all things on earth-the flowers, trees, and food-to grow because of the natural activity of the cloud. The Buddha’s mind with its inherent spontaneous motivation to help all beings is the very source from which all of the benefit, which comes from Buddhahood, flows. The individual raindrops signify the various manifestations of a buddha’s activity to help other beings.

We can see that through these twenty-two similes we can progress from a beginner in dharma practice to being a buddha with our bodhicitta becoming stronger and stronger in this process. These examples also give us an idea of what we ourselves need to do as our Bodhicitta grows.