Shantidevas Guide to the Bodhisattvas Way of Life: Chapter 2; Disclosure of Evil

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Matics, as well as the rendering by Parmananda Sharma. Matics, Entering the Path of Enlightenment London: Aditya Prakashan, , 2 vols. Bowing to the Dharma-embodying Sugatas together with their Sons and all praiseworthy ones, I shall speak briefly and in accord with scripture about entering the vow springing from the essence of the Sugatas. The fortunate moment that is difficult to attain has arrived, leading to the highest human goal.

If not deemed beneficial now, will this opportunity ever come again? The good is always weak, whereas the power of evil is great and most terrifying. By what other good can evil be conquered if not by the Mind of Enlightenment? Reflecting for many eons, the foremost sages realized this Mind of Enlightenment to be good. In this way, joy growing from joy spills over into the immeasurable mass of people. Those who wish to escape the hundreds of sorrows of existence, who wish to remove the suffering of others, and who wish to enjoy the many hundreds of joys must never abandon the Mind of Enlightenment.

Very firmly seize the effective elixir known as the Mind of Enlightenment. Why, then, do ignorant beings not resort to it? In short, the Mind of Enlightenment is to be understood as being twofold: The fruit of the Mind intent on Enlightenment is great, even in the midst of the world, but it is not like the continuous merit of the Mind proceeding toward Enlightenment.

Over and over again the Bodhisattva brings about the fulfillment of all happiness for those who are afflicted and hankering for happiness, and cuts off all their afflictions. He also destroys their delusion. Where else is there goodness equal to his? Where else is there such friendship? Where else is there such virtue? And I give myself to the Victors and their Sons wholly and completely. Take hold of me, O foremost beings! With devotion I enter Your service.

By Your taking hold of me, I become fearless and able to work for the good of beings, to transcend former sins, and also to commit no further sins. I go for refuge to the Buddha until adorned by enlightenment. I go for refuge to the Dharma and also to the hosts of Bodhisattvas. Whatever wrong I have done to the Three Jewels, to my mother and father, to my teachers, or to others through the misuse of body, speech, and thought.

May the Lords pardon my sins and transgressions. O Lords, I will not do again that which is inauspicious. I rejoice with delight at the good done by all beings, ending suffering and harm. May all who suffer be joyous! I am medicine for the sick. May I be their physician and their nurse until their sickness is gone. Having dedicated myself to the happiness of all embodied beings, may they strike me!

May they revile me! May they constantly cover me with dirt! May they play with my body and laugh at or toy with me! Having given my body to them, why should I be concerned? May those who denounce, injure, and mock me, as well as all others, share in enlightenment! May I be a protector for those without protection, a guide for travelers, a boat, a bridge, a passage for those desiring the farther shore. For all embodied beings, may I be a lamp for those in need of a lamp; may I be a bed for those in need of a bed; may I be a servant for those in need of a servant.

For all embodied beings, may I be a wish-granting gem, a miraculous urn, a magical science, a panacea, a wish-fulfilling tree, a cow of plenty. This Mind of Enlightenment has arisen in me somehow, just as a blind man might chance upon a jewel in a pile of dirt. This elixir has arisen to eliminate death in the world. It is the imperishable treasure removing poverty in the world.

A son of the Victor, holding very firmly on to the Mind of Enlightenment, should always make an effort, without laziness, not to transgress the teachings. For a Bodhisattva, every transgression is momentous because in transgressing he reduces the welfare of all beings. Innumerable Buddhas have passed who favored all beings. Because of my own fault I have been beyond the reach of their medical science. If I do not do good now, even though I am capable of goodness, what will I do when I am stupefied by pain and suffering?

The passions are not in the sense objects and they are not in the sense organs, nor in between them. They are not anywhere else either. Yet they stir up the entire world. They are an illusion! O heart, abandon fear! Exert yourself for the sake of wisdom!

Review of Chapter 1

Why torment yourself in the hells? Considering thus, I will make every effort to realize the procedures and teachings as explained. He who desires to protect the teachings should diligently protect the mind. It is not possible to protect the teachings without protecting the fickle mind. If one binds the elephant of the mind on all sides with the rope of mindfulness, all fear disappears and complete goodness emerges. Just as one standing in the midst of a mob carefully protects his wound, similarly one abiding in the midst of evil folk should always protect his mind as an open wound.

Many who have been instructed and are full of faith and intent on effort become defiled with guilt because of the fault of inattention. Because of inattention—the thief responsible for the theft of mindfulness—those who are deprived of merit approach an unfavorable state. The passions, which are a community of thieves, desire incarnation. Having obtained incarnation, they rob and destroy any favorable course of life. Therefore one must never withdraw mindfulness from the gates of the mind.

But if it is lost, one should restore it by fully remembering the pain of hell. O mind, why protect the body as if it were your own? If it is separate from you, then what is its death to you? Take apart this leather bag by means of understanding, and with the weapon of wisdom sever the flesh from this cage of bones. Pick up the bones and look at the marrow within.

Because the body comes and goes without rest, regard it as a boat. Then oblige your body to move as you desire for the benefit of all beings. Thus one who has brought his own self under control should always cultivate a smiling countenance and stop frowning. Also, one should speak first and be a friend to the world. One should always be a pupil of all and with bowed head receive the words of those who are skilled in guiding others and who volunteer their help.

One should speak confidently and modestly such words as are intended to clarify, are pleasing to the mind, delightful to hear, rooted in compassion, and soft and gentle in tone.

One should always look with the eyes straight at others, as if drinking them in, thinking that one will achieve Buddhahood through them. Thinking thus, one should always be active for the sake of others. Even that which is ordinarily forbidden is allowed to one who sees the purpose of compassion. Sharing with those who are downtrodden, unprotected, or observing vows, one should eat only a moderate amount and apart from the three robes should give up all else. For only thus can one swiftly fulfill the hopes of all beings.

One should overtly or covertly act for the sake of others and for nothing else. One should bend everything to the enlightenment and the welfare of all beings. There is no sin equal to hatred and no austerity equal to patience. Therefore one should diligently cultivate patience by various means. Suffering, humiliation, rudeness, or disgrace are undesirable both for ourselves and for those who are dear to us, as well as for our enemy.

Happiness is rarely attained, but suffering exists effortlessly. And yet, escape is only from suffering. Therefore, make the mind firm! Even in suffering a wise person should not disturb the tranquillity of his mind. For he is at war with the passions, and in war suffering is easy to come by but is quite unimportant. The mind, because it is formless, cannot be destroyed by anyone anywhere. The mind is oppressed by suffering only because of its attachment to the body. Humiliation, rudeness, disgrace—this multitude does not oppress the body. Then why, O mind, are you angered by them?

It would be better for me to die today than to live a long life in falsehood. Because even after enjoying a long life, the sorrow of death awaits me. As a child cries in distress when its sand castle is destroyed, so does my own mind appear to me at the loss of praise and fame. Accepting praise destroys my equanimity and my spiritual fervor, and it creates jealousy toward the virtuous and agitation about their attainments. Accepting praise is a bond unsuited for my goal of attaining release. How can I hate those who free me from that bond?

There is no austerity equal to patience. Surely, now is the occasion for it. Hence, like a treasure easily discovered in my own house, I must appreciate my enemy as a helper on the path to enlightenment. To honor the Tathagatas, to realize my goal, and to remove the suffering of the world—let this indeed be my vow.

While in the world, the patient person attains tranquillity, health, prosperity, delight, long life, and the joy of a world ruler. One who has thus become patient should acquire vigor, for enlightenment is based on vigor. Without vigor there can be no merit, just as there is no movement without the wind. What is said to be adversity?

Chapter 2: Verses 1-6

Laziness, a weakness for that which is reprehensible, despondency, and self-contempt. O fool, this is not the time for sleep! Such a boat is not easily acquired again. The body is happy because of merit. The mind is happy because of learning. Remaining in the world for the sake of others, what could possibly make the compassionate person despondent?

To achieve the welfare of all beings, one must resort to the power of zeal, constancy, joy, and release. Zeal should be cultivated out of apprehension for suffering and translated into action. One should guard against the blows of the passions and firmly strike at the passions like someone engaging a sword fight with a skillful opponent. Just as poison, upon entering the bloodstream, spreads throughout the body, so also a fault, when it can find an opening, spreads throughout the mind.

Having thus developed zeal, one should fix the mind in concentration, because the man whose mind is fickle is caught in the fangs of the passions. Yet this is what our 21st century society is teaching us. Even on the short minute car ride here, I saw a bus advertisement encouraging people to speak better English. What do they have written on the side of the bus? So here it is, right on the side of the bus, teaching us: We can consume everything we want. We can have everything we want. We get this mentality that the whole world should revolve around me.

The more we think like that, the more miserable we are. You think that the more we focus on ourselves and try to be happy, the happier we will be. Because we become so super-sensitive about every teeny weeny thing that has to do with me. Everything that has to do with me becomes blown up out of proportion and we become miserable! Something must be very wrong with him.

Chapter 2: Verses 1-6

But we make it into this whole big personal trip and then we worry about the relationship. So you see how thinking about ourselves makes us miserable? We completely create problems for ourselves. What is the root of being nervous? Why are we nervous? I heard about a study that some psychologists did. When they tabulated the results, more people were afraid of speaking in front of a group than they were of dying. More people are afraid of speaking in front of a group.

Because they might look like an idiot. Something is wrong with this attitude. Everything should happen the way I want it to. If we look in our life, we will see that this self-centered mind is the root of our suffering. Why is bodhicitta so beneficial? So by focusing our attention on and taking care of others, by having compassion for others, actually we feel happier ourselves. When we stop trying so hard to make things the way we want them to be, then we start accepting things for what they are.

We become much more content. We become much happier. Whenever we see any other person, our instant reaction is: Am I safe around them? Are they going to be nice to me? Am I going to like them? Are they going to give me what I want? This is what our first thought is. We can see how that thought just breeds so much insecurity, so much lack of self-confidence.

But when we drop that self-centered thought and turn our attitude to benefiting others instead, then our heart is so open and so joyful because whenever we see anybody, our thought is: And so instead of worrying about what they think of us and whether we are good enough, our focus is: How can I lead them to enlightenment? How can I make their lives easier? How can I make them happier?

In addition, when we have this bodhicitta mind that cherishes others, we have a very strong ability to go through difficulties. When you really care about others, is there room for fear in your mind? So it gives you the ability to go through all sorts of problems. We moan and groan about our problems.

But are we a refugee? You look at the Dalai Lama. He became a refugee when he was 24 years old. He had to assume responsibility to lead his people when he was 15 years old. Think back to when you were Were you ready to be the Prime Minister? He had to assume the responsibilities of something comparable to a Prime Minister when he was fifteen.

When he was 24, he had to flee his country because the Communists were trying to kill him. In the meantime there has been genocide. The Communists have dumped nuclear waste and all kinds of toxic materials in the open spaces of Tibet. We think we have problems? Singapore is such a peaceful country. People have enough to eat. You have very good social policies here, so there are not many people or any people living on the streets.

Because the mind is focused with love and compassion on caring about others, there is an incredible sense of contentment and peace within our own heart. Even if we have problems…. Take the example of the Dalai Lama. He is now a refugee but when you see him, is he walking around moaning: The first chapter of this book talks about bodhicitta.

It tries to get us to see the benefits of cultivating love and compassion for all beings. We do that by remembering the kindness of others, how people have been kind to us. This center was founded by Venerable Fa Kuan due to her vision. She was an incredible Singaporean nun Celibate female ordained practitioner. Do we know the people who built this? Do we know all the donors who supported her vision to build this centre?

Do we know the construction workers or the architect or the engineer or the plumber or the electrician? You think about it. Think about all the food you ate today. Do you know the people who grew the rice you ate? Do you grow any rice in Singapore? Do you know any of them? People who work in the rice paddies. The people who planted the rice, who harvested it, who prepared it. When we get the food, we just think: This is for me. It came due to the kindness of so many people who grew it, and these people are total strangers. When we see others as kind, then automatically they appear as lovable and beautiful to us.

I mentioned the prison work that I do in the US. Sometimes people say to me: I have learned so much from the inmates that I would never ever have learned if I have not met them. How can I even explain it—what they teach me? They are people who can be very honest. At least the people who write to me, they are very honest.

They actually want to practice. What is very wonderful about them is they are ready to admit their faults. We make mistakes and we go: The inmates whom I work with are willing to look and be honest with themselves. They give me an opportunity to overcome my fear, because some of the people I work with have done the things that I am most afraid of. And learning how to forgive ourselves is something very important in order to have a peaceful heart. So I can see them as lovable in that way and appreciate them as being kind.

We have even benefited from people who have harmed us or people who have done very negative actions because they teach us things that we could never have learnt otherwise. Would you be the same person now if you had not received the harm that you had received throughout your life? Sometimes when we go through difficulties, we learn about ourselves.

We generate skills and find internal resources that we never could have found otherwise. We will also find that when we generate love and compassion, not only do others benefit, but we also benefit. Before we can generate this loving compassionate attitude of bodhicitta, we have to do two things: What are their minds like? In order to adopt that jewel of the mind, I make offerings to the Tathagatas, to the stainless jewel of the sublime Dharma, and to the Children of the Buddhas, who are oceans of excellent qualities.

In order to adopt it, we have to create positive potential or merit, and we do that by making offerings. If we are Buddhist or even if we are just thinking about Buddhism, we should know what the Buddha, Dharma and Sangha are. They are called the Three Jewels, and we take refuge in them.

We go to them for our spiritual guidance. The Dharma is the real refuge, because the Dharma refers to the path to liberation and all the cessations of suffering and the cessations of the causes of suffering. When we actualize the Dharma in our own heart, that is the real protection. That is actual security. We have actual happiness and joy. So the Dharma, when we actualize it in our own heart, is our real refuge.

Buddhachannel

The Buddha is the one who taught the Dharma. The Buddha did not invent the Dharma. The Buddha did not create us. The Buddha did not create the path to enlightenment. The Buddha learnt how things operate—what are the causes of suffering, what are the causes of happiness. He created all the causes of happiness in his own mind and then as a fully enlightened being, out of compassion, his whole purpose was to teach us how to create the causes of happiness and abandon the causes of misery.

The Buddha is the one who taught the Dharma and he taught it out of his own experience. The Buddha taught the teachings to his disciples and his disciples actualized those teachings as well. The Buddha lived in the 6th century, and so for years, there have been realized practitioners who have actualized the Dharma that the Buddha taught.

The realized practitioners who have generated the aspiration for enlightenment, the bodhicitta, are called bodhisattvas. So Kuan Yin, for example, has actually gone on to become a Buddha. So has Manjusri and Samantabhadra. They see that it is of greater benefit to others if they become Buddhas so they complete the path. By doing so they have more abilities to help us. Why do we make offerings? If you were a Buddha, do you need somebody to offer you flowers?

And our ego needs to give flowers. But when we are offering to the Buddha, Dharma and Sangha, does the Buddha need flowers? Does the Buddha need oranges and apples to be happy? Does the Buddha need incense or light? If you are a fully enlightened being, you are in a realm of bliss. Forget about apples and oranges! They will not do much for you, not even chocolate! One of the chief qualities of a bodhisattva that we aspire to develop is generosity. This whole world functions by people being generous. We make offerings in order to increase our generosity and to train our mind to take delight in being generous.

By being generous to others, we create a lot of merit or positive potential that enriches our own mind. This makes it easier for us to gain spiritual realizations. In addition, merit or positive potential is good karma, so it creates the cause for us to have happiness in this life and in future lives.

Today we had food to eat.

You just go to the stall and you buy food. There are places on this planet where there is no food. You go to Darfur in Africa right now. There are people on this planet who are starving. We just go to the market and buy food, and we have so much excess food that we sometimes even throw it away.

Well, in a worldly way, part of it has to do with the political system. Part of it has to do with whether there is war or peace in the country. Part of it has to do with the climate, whether there is a drought. There are certain causes that happen now. But why are we born here instead of being born in Darfur? That happens because of our good karma from previous lives. We have food today because we were generous sharing food, sharing things with others in the past. What we receive today is a product of the causes that we created in the past, so receiving things is a result of generosity, of giving.

There is one way to express the law of karma: What you give out into the universe comes around to you. When we are generous, our own fortune increases. When we are cruel, other people become mean to us. But we do experience the results of the actions that we created. In particular here, we are able to eat today because we were generous. We made offerings to other sentient beings in the past or maybe we made offerings to the Buddha, Dharma and Sangha in the past.

As a result, we have food to eat today. When we understand karma and look at our own life and see the fortune that we have now and know the kind of causes we created in the past to have this fortune, then that gives us a lot of inspiration to keep creating all those kinds of causes in the future. So instead of just saying: When we are generous, it also creates happiness in the world.

It creates beauty in the world. Those people were making offerings to the Buddha, Dharma and Sangha to build a place where we could make more offerings and have more teachings. As many flowers, fruits, and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters,. Jeweled mountains, forested regions, and other delightful and solitary places, vines shining with the ornaments of lovely flowers, and trees with branches bowed with delicious fruit,. These are just two of the offering verses.

There are more to come. Now you might say: They make offerings to build the building. They make offerings to bring teachers here. We do make actual offering. There are a few reasons for imagining offerings. One is when we imagine beautiful things, our mind feels happy. When we imagine beautiful things and then we give them away to the Buddha, Dharma and Sangha for whom we have the utmost love and respect, then our heart feels even happier.

Then our mind really takes delight in giving, takes delight in being generous. It creates an incredibly happy state in our own mind. Maybe for Singaporeans, instead of talking about natural places, maybe I should say imagine piles of money. Oh, then everybody feels so happy! Piles of gold and piles of jewel. Piles of stocks and piles of bonds. And more piles of money of all the currencies in the world. And you have piles of ATM machines and credit cards galore and checkbooks that are infinite in how many checks you can write.

And credit cards with no limit! Millions of Orchard Roads. The world is pathed with Orchard Roads and you can go in and get anything you want and even ten things of anything you want! Now, imagine offering all of that to the Buddha, Dharma and Sangha, offering it with a feeling of happiness because you love the Buddha, the Dharma and the bodhisattvas and arhats.

You want all sentient beings to be happy. You know that if you offer all these piles of money and jewels and Orchard Roads to them, they will use them to benefit all other living beings, because they have absolutely no attachment to these things. Where I live at Sravasti Abbey, we have acres of land. I really love nature so I like these verses very much.

Really imagine offering them as we do. Fragrances and incenses, wish-fulfilling trees, jeweled trees, lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials,. Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are unowned and that extend throughout space,.

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