Spell check.

Lets pretend for a momant that we didnt have aplications built into our computing softwear that determined when we had made a mistake.  What would that be like.  Would we even notice hour errors.  Would it effect the way we communicate and interact with our world?

Would we create a lot of problems for ourselves?

Spell check is a discipline meant to identify inconsistencies and mistakes.  It is quite different than auto-correct which allows us to keep typing despite making a mistake.  Spell check simply says this is a mistake, then you need to go back and fix it. 

Discipline is much like this.  We often think of discipline as being constrictive or closing us off in some way.  Freedom is a concept that we so cherish that discipline seems antithetical to it.  I can do whatever I want.  This is the way I want to do it.  I don't need to follow the rules.

Of course that is fine, hopefully you will discover your own discipline for improving and breaking through resistance.  Regardless, you need discipline to improve, otherwise you will simply be typing gibberish and everyone will dismiss you no matter how important the point you are trying to make. 

Discipline allows us to progress, it fosters growth.  It points out our flawed action and gross ignorance.  It gives your direct feedback right after you do something.  If your practice is going to be carried off your meditation seat and change your life, it is discipline that is going to be your vehicle.  Committing and then subsequently failing is better than never committing at all. 

Commitment carries you forward.  Never commit and you'll never know when you have gone astray.

Your discipline doesn't need to prescribe every action you take during the day.  The simplest discipline you can have is to do no harm, cultivate positive qualities and train your mind.  

Eschew discipline and you will not accomplish your own aims, never mind the aims of others. 

A Simple Discipline

Commit not a single unwholesome action, 

Cultivate a wealth of good qualities, 

To tame this mind of ours,

This is my doctrine.

Buddha Shakyamuni

Discipline is meant to simplify our life.  It provides direction and rights our course if we go astray.  Discipline is not moral righteousness with its attendants of arrogance and guilt.  Shantideva wrote in his Way of the Bodhisattva that it is we who corrupt ourselves, it is in this sense that we apply the practice of discipline.

Commit not a single unwholesome action

The essence of this practice is simple- do no harm.  The application of this practice is not easy at all.  We should strive to do no harm with our body, speech and mind.  Make effort because it does not come easy.

There is a story of a monk who would use black and white stones to track his actions throughout the day.  For every good action he would put a white stone in his right pocket, for every harmful action he would put a black stone in his left pocket.  At first he found his pockets only full of black stones and everywhere he turned he encountered conflict in the world.  As he applied effort to the practice he began to have a balance of black and white stones, and while he still encountered conflict he was beginning to see how he could act in certain situations.  In the end, he only found white stones in his pockets, his mind was peaceful and there were no threats to be found.


Cultivate a wealth of good qualities

Our mind is an open plain of pure potential in which anything at all can arise.  Cultivate qualities that will bring benefit to you and others.

Develop the mind.  Habituate the mind.  Train the mind.  

The qualities that we can develop are endless, but the qualities that the Buddha taught bring  fulfillment are the four immeasurables and six perfections.  In the battlefield of afflicted emotions within our own mind, the six perfections- generosity, discipline, patience, joyous perseverance, meditative equipoise and wisdom- function like an impenetrable armor and the four immeasurables- love, compassion, joy and equanimity- are the equipment we carry.  It is these qualities that the Victor's before us have cultivated on the path and likewise it is in this way that we should train.

To tame this mind of ours

Cultivate an open, calm and clear mind that is free from afflictive emotions, negative habitual tendencies and cognitive obscurations.  All of the teachings are meant to reveal the naturally liberated state, our own authentic condition, but they need to be applied to our life and our mind.

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

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?

Shantideva

Three cornerstones of your practice.

Discipline.
Meditation.
Wisdom.

Discipline gives you structure.  It gives your practice form.  It provides reinforcement and direction. 
Meditation allows you to dig deeper, cut through the layers.  It allows you to let go, gain stability and clarity.  It is your workshop.
Wisdom allows you to make connections, draw out the implications.  It is insight and clear seeing.  It is direct, no BS. 

Discipline without meditation or wisdom and you become rigid, narrow minded and overly analytical.  You become confined, bound by rules.  You become like a well trained rat in a cage of concepts. 

Meditation without discipline and you lack the skills to act.  You are like a carpenter without tools, confident sure, but unable to construct anything meaningful.

Meditation without wisdom and you get stuck in absorption.  You are like a circus elephant in the mud- happy, joyful, relaxed- never wanting to leave.  All your pride has you confused and you forget that the circus still owns you.

Wisdom without discipline and you are like a madman, unable to connect and relate to others.

Wisdom without meditation is like a flash of lightening in the night, it will illuminate the darkness for a brief moment but it is unlikely to set anything ablaze. 

Islands unto themselves.

At the time of the Buddha, his disciples wandered alone most of the year. They carried out their practice, upheld their discipline and were largely islands unto themselves.

During the monsoon season, they would convene for a few months. They would receive teachings, ask questions, discuss with fellow Sangha their own practice and understanding. When the rains stopped they would depart, going their own way. 

There is a strong parallel with this type of lifestyle and our own modern society. Most of us are pretty busy with work, family and projects. Within the context of our own life, we strive to maintain our practice, uphold our discipline and act as islands unto ourselves. The challenge is often how we orient ourselves to our circumstances and carry the teachings into our life. 

The monastic discipline is designed around simplicity and cutting through confusion. Most of our daily life is conditioned around complexity and feeding our ego. We need to spend some time reflecting on our own discipline and figure out how we continue to fall into certain neurotic loops and defeating cycles. Their isn't a manual, but there are teachings.

Carrying out your practice with diligence, you then convene yearly with fellow practitioners. You receive teachings and instruction, ask questions, discuss your practice and where you are getting stuck. 

This is the way the tradition began, and the way in which it can continue to flourish. 

A perfect day.

Each morning I wake up knowing today I have the opportuntity to be generous.
Generous with my time, my energy.  Generous in thought, word and deed.
I will have the opportunity to be receptive, available and present for those around me.
I will have the opportunity to make today meaningful, but I will face a lot of challenges.

I know I will have to rely on discipline today, 
Without a mindful awareness I will quickly succumb to distraction and idleness.
It will take discipline to hold me back from firing off a smart rebuke.
It will take discipline to remain in equipoise when it is much easier to turn my back and walk away.
Discipline will keep me aligned with my intention, but it's not going to be enough by itself.

I know I will need patience today.
Patience to sit with irritation and discomfort.
Patience so that I don't get caught up in purposeless arguments.
Patience so that I can remain open enough to continue, when it is easier to shut down.
Patience will allow me to continue to hold that space and to dance with resistance I am facing.
Patience will be a dear friend, supporting me in my efforts.

Diligence will allow me to carry through in my efforts.
Without it I will certainly succumb to laziness and distraction.
With it I will joyously persevere in my work, adversity and problems only fueling my fire.
Diligence is like a great steed, carrying me to my destination regardless of temporary circumstances.

All of this will rely on a singular focus-
To eliminate my own negativity and cultivate virtue so that I can fully bring benefit to the world around me.
With this single intention, meditation will allow me to work with resistance directly, loosening its shackles and the power of its influence.
Meditation will bring me clarity, stability and an appreciation of the illusory nature of all experience.
Meditation will give me freedom- freedom to move, freedom to act, freedom to decide.

All of this shall be accompanied by wisdom.
Wisdom that knows that this ground I stand on is not my own, that I am not its sole creator.
Wisdom that knows that this opportunity is a dance based on connection, a vast web in which our own neurosis will gladly play itself out if we let it.
I could dance and consume and have flashes of every emotional and mental state throughout my day, that could be my experience, and likely will.
I can see that, experience that, even live that.
But that is not my intention.

My intention is to use this day to bring benefit to myself and others, and so I practice carrying everything else onto the path.

Whatever I experience today will be the perfect opportunity to bring that practice to completion.

Discipline

Let's be honest, none of us like being told what to do.  We have a mind of our own and we can differentiate right from wrong.  I'm pretty sure that we can figure this out on our own. 

We have this perception that discipline restrains us, that it imposes boundaries on our life and our choices.  It can be those things, especially if it is coming from a higher authority, but it doesn't need to be.

Discipline can simplify our life.  It can enrich our life and our activity.

Three simple disciplines:
1. Refrain from harm.  Harming your neighbor, the stranger on the street or the spider on the wall.
2. Cultivate a wealth of good qualities.   Cultivate empathy and compassion.  Be generous, patient and kind.  Go for it, be an Artist.
3. Train your mind.  Develop focus, clarity and insight.  Recognize the natural stability of your mind and use it in your pursuit of happiness.

Mental vigilance.

Vigilance is alert. Focused. Sharp and attentive. 

But vigilance divorced of method only leads to attachment or aversion.  You need to rely on discipline and mindfulness in order to gain freedom in your situation.

Discipline gives you form.  It is your posture.
Mindfulness brings you back when you have strayed.

When you combine discipline and mindfulness with mental vigilance, you will easily carry out your aims.  You will know what you have to do and have the vehicle to get there.  You will not tire and giving up is not an option.

Wealth Distribution

These, monks, are the seven treasures- 

The treasure of confidence,
The treasure of discipline,
The treasure of integrity and decency,
The treasure of listening, generosity,
and wisdom as the seventh treasure.
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So confidence and discipline, faith and a Dharma view,
should be cultivated by the wise,
remembering the Buddhas' instruction.

~Buddha Shakyamuni

Much can be said about the distribution of wealth in our society or rather the abundance of destitution that many of us face.  It is our habitual tendency to think that we need to do more or have more before we can feel happy, content, find a sense of inner peace and joy.  

It seems like most of us are engaging in a never ending battle with people and institutions looking to hoard wealth and rob us of our right to live as we choose.  The tendency is to feel that we are the victim, that we are powerless and and thus we only experience anger and animosity with the world around us.  We should recognize this as our own ignorance, our own delusion.  It is our own poverty mentality that makes us feel afraid and cheated.  It is our own self-grasping that produces states of loss.  

Wealth can be experienced, real universal wealth that is beyond the confines of social hierarchy, market conditions, time and place.  The Buddha taught the Seven Noble Riches because he knew the limitations of material wealth.  He knew that the feeling of wealth did not spring from material goods or massive bank accounts but rather from the fertile mind of bodhicitta from which infinite qualities and realms of enjoyment arise. 

All experiences are fleeting and impermanent like a water bubble.  We all leave this life empty handed.  Whether or not you walk in wealth or destitution depends on your own mind.  Thus you should cultivate these Seven Noble Riches:

1. Confidence
2. Discipline
3. Generosity
4. Learning
5. Integrity
6. Decency
7. Wisdom

What steps are you taking to develop your wealth?  

Training in Bodhicitta

The second point in Mind Training concerns the main practice, which is training in bodhicitta, the mind of enlightenment.  There are two aspects to bodhicitta, ultimate and relative.  

Ultimate bodhicitta is connected with the perfection of generosity.  It has the quality of openness, not holding anything back.  This is the vision of the Mahayana, that we can be open, that we have a boundless store of love and compassion that can be shared with the world around us.  The opposite of ultimate bodhicitta is the mind that fixates on our own self-interest.  It is a mind that closes in on itself, focusing on 'I' and 'mine' with its attendants of anger, attachment, jealousy and arrogance.  

Also connected with ultimate bodhicitta is the principle of emptiness.  Emptiness refers to the true nature of phenomena and the true nature of our own mind.  When we examine the world around us and even our own minds we find that everything is interconnected, that there is no independent self to be found.  Since all phenomena arise dependently, we can say that they are empty of a truly existing, autonomous self.  Saying that phenomena are empty in their nature does not mean that they do not exist at all, but rather determines the way they exist, which is interdependently.  Once we realize the empty nature of the self, then generosity and compassion arise very naturally because we have nothing to hold onto, nothing to lose.  

We can speak of ultimate bodhicitta in terms of openness and emptiness, but on another level we can relate it to our own buddhanature, or tathatagarbha.  

The tathatagarbha, often translated as the seed of awakening, can be identified with the soft spot in our hearts.  No matter how much armor we put on to try and protect ourselves from all the hurt in the world, there is always this tenderness or vulnerability that is exposed.  Everyone, no matter how callous, jaded or cruel, wants happiness and to be free from suffering.  

In the Uttaratantra-shastra:

If buddhanature were not present, there would be no remorse over suffering;

There would be no longing for peace, nor striving and devotion towards its aim.   

 

The tathatagarbha is innate in all beings.  In our meditation, as we sift through the layers of agitation, dullness, irritation, neurosis and projections, we begin to discover our own basic goodness, this naturally present fullness of being.  It is this process of coming home, an abode of natural peace and rest within.  As we recognize this in our own heart and mind, we can see with our own eyes that awakening is possible.  

 

We can also approach the tathatagarbha on a more subtle level.  Tathata in Sanskrit means suchness, meaning the true nature of reality just as it is, the union of appearance and emptiness.  Garbha can be translated as womb.  In this sense tathatagarbha can be interpreted as the womb of suchness, the true nature of reality and the nature of our own mind that gives birth to the world of samsara and nirvana, bondage and liberation.  We never part from this true nature.  However it manifests, whether as happiness or suffering, we can recognize and abide in this innate buddhanature, the nature of mind.  It is the single sphere, which having never existed as anything whatsoever, can manifest in any way at all.  

 

The Tathagatas, those thus gone to suchness, abide always and forever in the womb of suchness, the nature of mind free from coming and going in which they endlessly carry out the benefit of beings.  

 

Of course, all these words may sound nice, but this is something that must be identified in one's own meditation and not merely left as words.  

Relative bodhicitta is how we carry that experience and insight we gain during meditation into our daily life.  It is the practical application of wisdom and compassion.  Having recognized the capacity for awakening in ourselves, how do we bring that onto the path?  How do we let it infuse our life and work?  

Relative bodhicitta is connected with discipline, how to actually carry out the practice.  Discipline refers to how to actually walk, for without discipline it is like trying to walk the path with no legs.  The way the Buddha taught us to tread the path to enlightenment is through the bodhisattva path, exemplified by the six perfections.  

The slogans on relative bodhicitta are quite simply but also very direct.  They reflect the practicality of the Mahayana path, we should make a lot of effort to recall them in our day especially when we are faced with difficult situations. 

You could probably figure this out on your own.

Given the time, the discipline and the effort, you can learn and master anything.  You can start with curiosity, learn, study, read and reflect.  You could make mistakes, false starts and follow dead end paths.  You could make outlines, throw them out, rewrite them, correct them and then go back to what you read and try to see if it all matches up.

You could do all of those things, and in the end you might succeed.  You definitely would make progress and learn something.

Or you could consult an expert.

The expert could direct your efforts and attention to what is most worthwhile.  She could give you a foundation of knowledge and understanding so that you can easily build a fortress of knowledge and experience.  She would let you make mistakes, and then point out through your own experience how to improve.

Do this.  Don't do that.  

She will teach you how to connect the dots, draw out the implications.  When you are focused on the what and how, she slips in the why.  When your focus is narrow, she gives you the big picture.  When doubt and uncertainty creep in, she makes the unreasonable seem reasonable.  

You still need to put in the time, discipline and effort.  You still need to make mistakes, go back and learn, reflect and contemplate.  But you don't need to do it all by yourself.

Find yourself a good mentor.  Ask questions.  Listen.  And do the work. 

The best experts start out as amateurs. 

Trouble finding our seat.

A lot of us, most of us actually, have difficulty finding our seat.  We are quickly consumed by our position, what is our view, our orientation.  Maybe we should take our seat in this location?  Or maybe it would be best if it were in that other location way over there?

Even if we have the location of our seat, there is the whole contrived act of arranging our surroundings, our dress, the lights and atmosphere.

Then when the atmosphere is just right, we might get caught up in thinking that we are not actually prepared to take our seat.  We should have read and prepared more, or accomplished this other activity or project first.

As sure as we are of our opinions and ideas and of who we are, our uncertainty shows in our unwillingness to take our seat.  Our uncertainty manifests itself as restlessness.

Taking your seat means to sit with confidence, composure and certainty.  It means to be calm and clear.  You sit with discipline and grace not to conform with the 'right way' to sit, but because discipline and grace are the natural expression of a peaceful mind.

Mainly I am talking about finding your seat in meditation.  But, I could also be talking about finding your seat in life.  

Perfection of Generosity

'The gift is to the giver and comes back to them.'

Walt Whitman

Generosity of Generosity

Generosity is the act of giving gifts.  They may be material, teachings, protection from fear or personal interactions that benefit others.

Discipline of Generosity

The discipline of giving gifts is to let go of attachment to your own welfare and status.  This involves being free from the eight worldly concerns, such as thinking that by giving a gift your status will be enhanced or that people will praise your good qualities.  Let go of the notion that people are going to applaud your greatness.

Patience of Generosity

The patience of giving gifts is to not be attached to the result.  Be patient with people's criticism of your gifts and their reaction, whether it be positive or negative.

Diligence of Generosity

The diligence of giving gifts is to strive more and more.  Don't be complacent, don't wait for just the right time.  The time is now, give.

Meditation of Generosity

The meditation of giving gifts is to single pointedly dedicate the act to the welfare of yourself and others.  

Wisdom of Generosity

The wisdom of giving gifts is none other than the awakened mind free from reference to 'me' and 'mine'.  The giver, act of giving and the recipient are all mutually dependent on one another; the one cannot exist without the other.   The perfection of generosity is the ultimate awakened mind that is boundless and without measure, simultaneously accomplishing its own benefit while carrying out the benefit of countless beings.

How to tame a horse.

Our minds are much like a wild horse.  It is unpredictable, hard to manage, often uncooperative and at times even dangerous.  It is also beautiful and needs to be respected.

Our minds are often left to wander and run wild, to do whatever they please.  Very few of us have really spent any significant time or energy to tame our minds, to render them serviceable and attentive.  In order to train the mind, there are a couple simple rules we can follow:

1. The initial approach.
You will find that when you first sit down to attempt to train and tame the mind it is quite agitated and restless.  This is normal.  Be patient and have compassion.  It has been habituated to running freely, is probably a little skittish and doesn't fully know how to rest with the confidence and ease of a well trained mind.  Your experience and confidence will grow as you become accustomed to this type of work.

2. Be a strong leader.
Your mind probably won't do what you want it to do right away, so you need to direct it again and again back to its focal point.  This is called mindfulness.  It is normal for the mind to act up, to stray and get excited, your job is to remain alert and maintain the discipline that the training requires, this is called vigilance.

3. Making the transition.
Initially the corrections that are required during training will require a lot of effort.  As the training progresses these corrections become much more subtle.  At some point wandering triggers an automatic reflex that auto-corrects itself such that there is no straying, this is when you enter the phase of effortless training.  While mindfulness may have entered into the effortless mode, it is still crucially important that you maintain vigilance, lest the entire training unravel and the horse makes a run for it.   There is nothing quite so embarrassing as thinking that you have a well trained horse, only to find them in the neighbors pasture the next morning.

4.  Setting out to work, with an attentive, trained horse.
A well trained mind never wavers from its discipline.  It is attentive, confident and relaxed.  It is patient and willing to bear considerable burden.  With such a vehicle, you can definitely accomplish your own aims, and you can passionately work to benefit others.

Setting sun mentality.

As the sun sets we have a tendency to get our things in order, to settle in and make ourselves comfortable.  We might grab a drink, start a fire (or a movie), reach for our book or tuck in our loved ones.

Establishing a state of comfort and rest is important.  And necessary.

As the sun rises we might get up, meditate, get ready for the day, grab breakfast and our coffee and move with deliberate intention.  The day ahead is ours to make, we have much to do and today is the only day I have to do it.

Establishing a state of responsibility and enthusiasm is important.  And necessary.

When we approach our days in this way, we are balanced and in harmony with the world around us.  We run into conflict when we try to alter this balance.

How does your day go, when from the moment the sun rises you are looking for a state of comfort and rest?  What happens when conflict or problems arise in your morning and disturb your pleasure?

Too often we set out at the beginning of our day with the intention, "I hope today is an easy day".  This is a setting sun mentality and we will only encounter obstacles and problems on our path.  What we do not realize is that we are actually the creator of our problems, because our intention at the beginning of the day is to already start preparing for sunset. 

Start your day with the right intention.  That intention is to take responsibility, maintain your discipline and to benefit others. 

Very simple.  Hard to do, but I trust you. 

Upcoming Events

We have some great meditation practice intensives coming up over the next few months.

Annual Sangha Winter Retreat

Join the Sangha on our annual winter retreat. This is a practice intensive retreat led by senior students and local coordinators. Practice with your local sangha or remotely on your own. The Winter Retreat will focus on the practice of tsa lung for all students and tummo for those students who have received previous empowerment and instruction from Rinpoche.
The retreat will follow a traditional four session format, starting at 7am each day and ending at 8pm. Because tsa lung and tummo will be practiced in the morning there will be several restrictions regarding diet and discipline. A complete schedule and instructions will be given to all those who have registered for the retreat.

Click HERE for more details.


100 day Ngondro Practice Intensive

We are going to start a practice tradition. Each year students of Younge Khachab Rinpoche will practice the Younge Ngondro together. Rinpoche strongly encourages all of his students to work on their ngondro, or preliminary practices. These practices form a strong foundation, prepare us for the path and allow us to overcome obstacles along the way.

This practice intensive will be a group of practitioners who are committed to the practice of the Younge Ngondro. We will have weekly readings, group discussions and senior student led Dharma talks. We welcome new students who are looking to start practicing a genuine path, and experienced students who want to recommit to their practice and have insight to share.

Practice daily at home and at your own pace. One day per section students will engage in the practice more intensely to deepen their experience and understanding of the various practices.

Click HERE for more information

Stepping Forward

You have your practice.

And I respect that.  I honor that. 

That is a living transmission between you and your teacher.  Go deeper.

But what happens when you bring your practice off the cushion, out of the studio and into the world.  What happens to your practice when no one around you cares about your meditation experience or how long you can hold half moon while controlling your heart rate. 

Real-time is messy.  It is unpredictable and you are out there all by yourself. 

Do you long to get back on the cushion, hit the next yoga class or seek to enjoy a week-long, peaceful retreat?    

Then you aren't actually doing the practice.  You are escaping and hiding from fear and emotion when it matters most.  You are letting the resistance win. 

Your practice will teach you how to stand.  If you leave it at that then it is all about you.  Be brave enough to walk.  To step forward into the opening with discipline, patience and generosity. 

You might just learn how to dance. 

Reaching for straws.

The mind loves to find something to do.  It craves something to do.

Work.
Workout.
Read.
Surf.
Walk.
Sleep.
Peruse.
Google.
Check email.
Check FB.
Check Instagram.
Check.
Check.

The mind is naturally unsettled.  It is constantly movin' and a shakin'.

When you sit, you notice just how unsettled your mind really is.  The mind resists, it tries to do anything it can to get away, to continue churning and doing and feeling like it is accomplishing something.

This is why meditation is difficult.  We see directly just how dissatisfied and discontent we really are.  We see with our own eyes how unsettled and restless we are.

How do you resist?

You maintain your discipline with mindfulness and vigilance.  

A simple monk.

A while ago I was talking to Rinpoche about the importance of building retreat centers and centers for study and practice in the West.  He recounted to me the origins of the practice and teachings of the Buddha.

At the time of the Buddha, there were no established centers.  Monks and laymen would convene at gathering places, receive teachings and depart.  The monks lived simple lives devoted to study and practice.  They had few possessions, wandered from place to place and were nourished by whatever alms came there way.  The monks would carry a walking stick and a begging bowl, clothed in robes and with shaven head.  All day, every day they were devoted to practice and integrating the profound teachings with their own life and situation. 

This was the way in which the Buddha's teachings were practiced and disseminated. 

We too can emulate this, bring it to its perfection.

We can live simple lives devoted to study and practice.
If our minds are not ensnared by fixation and grasping, we have few possessions.
If we don't hold to fixed positions and establish a ground where there is none, we live the life of a wandering yogin.
If we receive and work with whatever comes up in our experience without acceptance or rejection, we are nourished by alms. 
If we stand firm in our practice, leaning on it when we are weary, our practice becomes an unbreakable walking stick. 
Adhering to a simple discipline, we down robes.
Being free from the eight worldly concerns, we have the shaved head of a renunciate. 
All day, every day, we are devoted to practice and integrating the profound teachings with our own life and situation.

This is the way in which the Buddha's teachings are practiced and disseminated.  

Shantideva on How to Live a Good Life

Dear reader: I am trying a new long format post once a month. If you would like to see more of this type of post please let me know. I will still be posting shorter posts but wanted to try something new as well. Thanks for reading!

“Today my life has given fruit. This human state has now been well assumed. Today I take my birth in Buddha’s line, and have become the Buddha’s child and heir. ”

 

Shantideva (c. 685- 763) was an eighth century Indian master who wrote the Way of the Bodhisattva (Skt. Bodhicaryavatara), the treasured guide to generating the awakened mind for the sake of all beings. Shantideva was generous to all and cared tenderly for the poor, sick and destitute. He was a monk who upheld the monastic vows and contemplated the vast range of the Buddha’s teachings, condensing them into various digests, such as the Digest of All Disciplines (Skt. Shikshasamucchaya).

Though he had boundless qualities and realization, other monks believed that he was frittering away his time in distraction and meaningless activity. They would call him Bhusuku (bhuj means ‘eating’, sup means ‘sleeping’, and kutim gata means ‘walking around’) as an estimation of what they thought he did all the time. Many of the other monks thought that he was wasting his precious human life caught up in worldly activities and trivial pursuits. In an effort to make Shantideva look foolish, they invited a large congregation to listen to him expound the scriptures, during which time Shantideva expounded the Bodhicaryavatara on how to engage in the practice of the bodhisattva. It is said that when Shantideva was teaching the ninth chapter on wisdom that he began rising higher and higher into the sky, so he is often portrayed in thangkas as floating above his meditation seat.

We too find ourselves caught up in trivial pursuits and busy activity. We wander through life in search of purpose and meaning, struggling to reconcile the meaningless activities of our normal day to day with the path of liberation. How do we make this life meaningful? What does it mean to live a good life? These are questions that Shantideva resolves with his complete and unmistaken presentation of the practice of the bodhisattva.

In the first chapter, the Excellence of Bodhicitta, Shantideva writes:

To those who go in bliss, the dharmakaya they possess, and all their heirs,
To all those worthy of respect, I reverently bow.
According to the scriptures, I shall now in brief describe
The practice of the bodhisattva discipline.

Shantideva pays reverence to those who go in bliss, the Sugatas. ‘Sugata’ means one who goes well or beautifully, or one who has gone perfectly without turning back. A Sugata is one who has lived life well, a life of meaning and purpose. What do these Sugatas possess? The dharmakaya. The dharmakaya is the ‘body of truth’, one of the three bodies or kayas of the Buddhas. Dharmakaya is the body of realization that is the true nature of the mind. As Longchenpa writes in his Finding Rest in the Nature of the Mind:

The spotless dharmakaya, luminous and clear, is the buddha nature of all beings.

Shantideva describes in great detail in this present work how to actually practice this, how we can bring together all the teachings of the Buddha into an easy to understand and practical guide so that we too may possess this body of truth.

Next, Shantideva pays reverence to all the heirs and those worthy of respect, namely the community of sravakas and pratyekabuddhas, but mainly those bodhisattvas who are already practicing this path. Those worthy of respect includes everyone in the Sangha, the Dharma community of teachers, students and those supporting the activity of the Sangha.

Shantideva clearly states his purpose for sharing this work: to describe the practice of the bodhisattvas according to scripture. This isn’t something that he made up. This isn’t a path based on his own conjecture or pretense. This path of the bodhisattvas is in accord with the scriptures of the Buddha. Dharmakirti writes in his Pramanavarttika:

The teachings of Buddha we may trust.
For since he is exempt from fault,
There is in him no cause for lies.
Know therefore that the scriptures are exempt from error.

This practice of the bodhisattvas that Shantideva sets out to describe is threefold in nature. It consists of doing no harm to others, cultivating a wealth of virtue, and working to benefit others. Shantideva sets out to describe this practice in a way that is easy to understand and practical to everyday life.
In the second verse of chapter one, Shantideva continues:

Here I shall say nothing that has not been said before,
And in the art of prosody I have no skill.
I therefore have no thought that this might be of benefit to others;
I wrote it only to habituate my mind.

Shantideva starts by taking a humble attitude, saying that he wrote this work only to meditate upon and habituate his own mind. He isn’t worried about the result of his generosity, his is simply engaging in the practice of doing the work and engaging in the path. We too should emulate this behavior of engaging in study, contemplation and meditation so that we can habituate our own mind to the practice of the bodhisattvas. Through this practice of reflecting and contemplating the practice of the bodhisattvas we give rise to enthusiasm and strengthen our yearning and confident faith in the bodhisattvas activity. Shantideva writes that with a joyful and enthusiastic mind he is more able to meditate upon and cultivate bodhicitta, the awakened mind:

My faith will thus strengthen for a little while,
That I might grow accustomed to this virtuous way.
But others who now chance upon my words
May profit also, equal to myself in fortune.

Khenpo Kunzang Pelden, one of Patrul Rinpoche’s foremost students and spiritual son wrote in his detailed commentary to Shantideva’s work, The Nectar of Manjushri’s Speech:

When these four features are present (the homage, promise to complete the work, humility, and enthusiasm), everything one embarks upon will be brought to a worthwhile fulfillment.

The humble practitioner pays reverence to great teachers, profound teachings, generous acts and all those who are striving to make a difference.  The act of paying reverence is a display of humility. Humility and reverence rely on values like integrity, determination, self-respect and service. Our minds infused with humility and reverence we naturally form a commitment to the work, recognizing our own innate potential and responsibility. With enthusiasm we seek to take full advantage of this life of freedom and opportunity that is so hard to find. As Shantideva writes:

So hard to find the ease and wealth
Whereby the aims of beings may be gained.
If now I fail to turn it to my profit,
How could such a chance be mind again?

When searching for consummate meaning in our lives, time and time again we go outside ourselves, always asking ourselves what we should do now. Should we travel, go out for dinner, meet new friends, find a better job, volunteer? We either seek out escape in a spa, vacation or lazy Sunday; or we seek out illusion in food, fun, goals and experiences. None of these have satisfied our thirst. If we fail to apply ourselves to the practice now, when should we find this opportunity again? For too long we have wandered after trivial pursuits and kept ourselves nice and busy. We have been living in a situation where we have been confused about what we should do and what we should avoid. When a moment such as this arises, where we recognize our potential and purpose, we should seize that opportunity. Shantideva continues:

Just as on a dark night black with clouds,
The sudden lightening glares and all is clearly shown,
Likewise, rarely, through the Buddha’s power,
Virtuous thoughts rise, brief and transient, in the world.
Virtue thus, is weak; and always
Evil is of great and overwhelming strength.
Except for perfect bodhicitta,
What other virtue is there that can lay it low?

If we find in our hearts and minds that we want to accomplish something good, at that time we should apply ourselves diligently to practice. But what practice? It is bodhicitta, the mind of enlightenment that seeks to secure for countless beings immediate benefit and the ultimate supreme joy of perfect awakening. In our practice we strive to free ourselves from our own suffering and discontentment, but also to bring about the welfare and benefit of others. Bodhicitta is the single practice that encompasses all the Buddha’s teachings. We should reflect always on one thing- bodhicitta. Practice one thing- bodhicitta. As Shantideva writes:

Those who wish to crush the many sorrows of existence,
Who wish to quell the pain of living beings,
Who wish to have experience of myriad joys
Should never turn away from bodhicitta.

Those of us who give rise to this jewel-like bodhicitta find new meaning in our life. We assume a new identity, perhaps the truest representation of who we are and what we are here to do in this world. We take our place in the Buddha’s line and are named a “child of the Sugatas.” You become a bodhisattva, a heroic warrior set on the journey to enlightenment. Khenpo Kunpel writes in his commentary, “They are moreover said to be worthy of reverence even by the Buddhas themselves, for the latter have bodhicitta as their master.” As Shantideva writes:

Should bodhicitta come to birth
In those who suffer, chained in prisons of samsara,
In that instant they are called the children of the Blissful One,
Revered by all the world, by gods and humankind.

With bodhicitta as the anchor for our practice, we guard it constantly with mindfulness, vigilant awareness and carefulness without ever letting it go. Everything that we do revolves around this single intention to gain awakening for the benefit of others. Gradually, through effort bodhicitta becomes stable and gives rise to a powerful mind of initiative and resourcefulness to secure the two aims of oneself and others. Through the method aspect of compassion, we fulfill the welfare of others; and through the wisdom aspect we recognize the true nature of our own mind and the true nature of reality. As Maitreya says in his Sutralankara: “It is a mental state endowed with the two aims”.

There are many ways to understand bodhicitta, but in brief we should understand it as bodhicitta in intention and active bodhicitta. As Shantideva writes:

Bodhicitta, the awakened mind,
Is known in brief to have two aspects:
First, aspiring, bodhicitta in intention;Then active bodhicitta, practical engagement.

Bodhicitta in intention is the aspiration to attain enlightenment. It is a wish or intention that focuses on the result. Active bodhicitta is the practical engagement in the activities of a bodhisattva. It is the practice and effort that focuses on the path. Longchenpa says “The commitment to achieve the result of Buddhahood is bodhicitta in intention, while the commitment to the cause is active bodhicitta.” Shantideva writes:

As corresponding to the wish to go
And then to setting out,
The wise should understand respectively
The difference that divides these two.

Just as when we set out on a journey, we must first form an intention, so too in order to engage in the practice of the bodhisattva we must first form the aspiration. Once we set out on the journey, we do not abandon our intention to go there; so in active bodhicitta we also have bodhicitta in intention.
This powerful initiative mind that works for the benefit of beings is the jewel of the mind. Of all thoughts and intentions it is the most sublime and profound. This noble intention of bodhicitta is beyond the conception of even the gods, as Shantideva writes:

If with kindly generosity
One merely has the wish to soothe
The aching heads of other beings,
Such merit knows no bounds.
No need to speak, then, of the wish
To drive way the endless pain
Of each and every living being,
Bringing them unbounded excellence.
Could our father or our mother
Ever have so generous a wish?
Do the very gods, the rishis, even Brahma
Harbor such benevolence as this?
For in the past they never,
Even in their dreams,
Wished something like this even for themselves.
How could they do so for another’s sake?
This aim to work for the benefit of beings,
A benefit that others wish not even for themselves,
This noble, jewel-like state of mind
Arises truly wondrous, never seen before.
The pain-dispelling draft,
This cause of joy for those who wander through the world,
This precious attitude, this jewel of mind-
How shall we calculate its merit?
If the simple thought to be of help to others
Exceeds in worth the worship of the Buddhas,
What need is there to speak of actual deeds
That bring about the weal and benefit of beings?

Whatever happens in our life, whatever our circumstances or past, we must have this intention of bodhicitta. When it has arisen clearly in our minds, we must practice so that it will intensify and gain strength in our lives. It is not enough to simply understand this conceptually, we must take it to heart and practice diligently.

Then no matter what comes up in our life, whether we experience sickness or disease, harmful situations, problems or obstacles; everything becomes fuel for our practice and we learn to carry obstacles as the path. Shantideva writes:

Even in great trouble, Bodhisattvas
Never bring forth wrong; their virtues naturally increase.

The present times are a call to practice. For bodhisattvas, difficulties and challenges are no hindrance to their Dharma practice. Adversity becomes a means to purify confusion, negative emotions and karma. Asanga has said: “Even when the world is full of evil they turn hardship into the enlightened path.”

Your boots will get muddy. Your socks wet. There will be dirt underneath your fingernails and you might suffer some scratches. Working in the fields means getting dirty.  Your work will be the same.
The bodhisattva knows that their time on this earth is very short.  They know that the road ahead will be long.  Knowing the truth of suffering they plunge into the fields.  Knowing liberation upon arising, they do not fear getting covered in mud.  At the end of the day, they dedicate their work for the benefit of others.  Tomorrow, they rise again.

That is how you practice on the path. This is how you living a meaningful life. A lifelong commitment to practice is how you live a good life.

The Squire and the Knight

Would you expect a squire to give a knight advice on how to vanquish his foes?

Of course not.

The squire has no experience.  He has not conquered a single enemy, hasn't swung a sword outside of playful practice.

The knight is well worn.  His discipline and honor show themselves by the calluses on his hands, the scars he proudly wears.  He has seen dark days, experienced real loss, real pain.  He has been pushed and pushed himself beyond the norms of comfort.

His patience shows in his resolve.  His diligence in his steadfastness.

The focus of his eyes is unwavering, like a lion.

When you ask a knight how to conquer your foes he can tell you many ways, depending on your position, your stature, your aptitude.  He can show you exactly what you need to know, no fluff.

So when you want to conquer your mind, overcome your shortcomings, cast aside your fear and doubt, do you ask a squire or a knight?

Of course nowadays everyone thinks they are a knight.  Put them in the middle of a battlefield though and then we can really determine the merits of their practice.