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The Bodhisattva Path IV - ( From Sutra Study at TBH )
The Bodhisattva Path
Sublime and Precious Bodhicitta
Before looking at bodhisattva activity in the form of the six paramitas, Gampopa first turns to look at how to maintain one’s bodhisattva aspiration. Bodhisattva aspiration is, of course, closely linked to bodhicitta. Bodhicitta is both the inspired heart, filled with love, as well as the specific thought of achieving enlightenment to save others. The inspiration that moves us is the Buddha and the thought is to follow his example, out of love for the world. It’s worth spelling this out because the magnitude of this vision of following the Buddha’s example of universal compassion is often lost in the discussion of bodhicitta. From the perspective of the Larger Pureland Sutra this bodhicitta aspiration is expressed in the Tan Butsu Ge by such words as ‘true aspiration’ and ‘heart’s practice’.
Oh you Buddha, witness my vow,
My true aspiration,
Establishing my vow on you
Gives me the strength to fulfil it.
Buddhas throughout space and time
Of unimpeded wisdom
Always witness
My heart’s practice.
No matter the obstacles, the hardships,
My practice will endure
Through all
Without regret. [1]
This chapter is therefore on how to maintain that kind of ‘heart’s practice’ when there are obstacles. It is presented in quite a self-power way and I feel this is probably the best opportunity in this series of seminars to look in our discussion at how self-power and other-power go about trying to achieve similar aims.
After this chapter we turn to the six paramitas. It is easy to get caught up in Buddhist activity of one sort or another; what this chapter is really saying is that before engaging in activities we need to know how to keep true to our vision so as not to get carried away by the ways of the world. This is why in Tibetan Buddhism keeping one’s bodhicitta aspiration intact, continuously, and mending any breeches immediately is the most important part of maintaining ones religious commitments, or samaya. Keeping one’s samaya or commitments are seen as forming the best basis for being open to the blessing or adhistana from the Buddha through one’s relationship with one’s teacher, and is also a way of building up ones punya or merit [merit is not a very good translation as we will see]. Without these commitments or vows, of which the bodhisattva vow is the most important, we can easily loose track of the wider vision guiding our actions.
The World View of Traditional Buddhism
Before going on to look at what Gampopa says I feel I need to first try to bridge the gap in our understanding of spiritual reality with that of someone from a Buddhist culture. I will be drawing on Shenpen Hookham’s chapter in the book ‘Meeting Buddhists’:
She says:
“In my experience… for a Buddhist from a traditional culture, whether in the Theravada or one of the Mahayana traditions, Buddhism is primarily about five things,…. they are [in Sanskrit] adhistana, nidana, punya, pranidhana and the ‘power of truth’.”
Adhistana means influence or blessing, a kind of power that passes from one person to the next….
Nidana means a connection, the kind of physical proximity that allows adhistana to pass from one thing to the next.
Punya means the positive power, or energy, of goodness that can be actively accumulated and then deployed in whatever direction one chooses.
Pranidhana is the power to direct events through one’s volition….
The power of truth is the most powerful force in the universe and can be invoked to accomplish any desired end…”
To show how this works in practice she gives an example:
“In traditional Buddhist cultures, whether Theravada or one of the Mahayana traditions, people bow to the monk in his robes and make offerings. They might do this even when the offerings vastly exceeds what the monk needs, often preferring this form of piety to that of offering much needed goods to the poor”.
She says: From a Western point of view “we may through up our arms in horror crying, ‘Where is the selfless wisdom and compassion in that?’” but the understanding of a traditional Buddhist is along the following lines:
“’The monk has a direct connection, through the ordination lineage, with the first disciples of the Buddha, and indeed the Buddha himself, and is therefore a bearer of adhistana. Making offerings to him with an open heart creates a good, strong connection with him and all he stands for: Buddha, Dharma and Sangha. The action of giving, especially if the gift is generous, will accumulate a great deal of punya on account of the adhistana. This punya can be directed towards any chosen good purpose. A skilful pranidhana, combined with the power of the punya of the offering, and the power of the adhistana of the monk, will undoubtedly be successful and it can be formulated in such a way as to bring the greatest good to the greatest number for the longest length of time. Since the Buddha has realised the Truth, he has the power of the Truth and all those connected to the Buddha have the power of the Truth on their side. This is the greatest power in the universe and so my pranidhana has been made in its presence.’” [2]
We could say in passing here that it is this underlying world view which makes the transfer of Buddhism to the West so difficult. Like the Chinese and Japanese before us, we relate to this first wave of exposure to Buddhism in the West by trying to understand it in terms of our own heritage.
When I read this I also realised that when Dharmavidya said that bodhisattvas spend all their time making offerings to all the different Buddhas in the ten directions, this was the logic that lay behind that behaviour.
On blessings, or adhistana, she says:
“This covers the idea of spiritual power or influence coming from the Buddhas and spiritually advanced beings… To Buddhists, the Buddha is the most powerful source of adhistana that is desirable and possible. The Buddha’s enlightenment represents the highest possible attainment of power through knowledge [because the power of the truth, knowledge and power are very closely associated].
“Since love and compassion are regarded as having adhistana of their own, independent of religious context, it is always acceptable to offer to practice metta [loving-kindness] or even to ‘practice’ or ‘send’ metta and karuna [compassion] on somebody’s behalf.”
On connection, or nidana, she says:
“Adhistana passes from one person or thing to the next by connection. As explained above, touching or merely being in the presence of someone or something creates a connection and so the adhistana is passed on. The more open you are to this idea the more you want and appreciate it [i.e. the more faith you have] the more adhistana enters and the more effective it can be. This relates to the story of Christ feeling someone in the crowd touching him, as if he knew his adhistana had been drawn out of him and also to the idea of the centurion who asked Jesus to bless his sick servant and that there was no need for Jesus to go there – his word was enough. Jesus remarked on his faith”
“Many Buddhist customs hinge on making a connection with holy objects through touching, hearing, circumambulating, prostrating, giving gifts etc. Receiving teachings can also be thought of as making a connection. That is why offerings are made to sacred texts and other holy objects, why people go on pilgrimages and hold religious festivals.”
This why, traditionally, Buddhist feel happy just to be in a place that they feel has lots of good connections and therefore adhistana or blessings. This is especially important when dying. If you were to meet a distressed or dying Buddhist and wanted to help and reassure him, you could do so by quoting scripture, giving him a picture of the Buddha,… recounting a story of the Buddha,… anything that creates a connection like this would be regarded as auspicious.”
On punya she says:
“Punya is often translated as ‘merit’ but actually refers to the inherent power of goodness within virtuous actions that gives rise to happiness and well being. This links to the Buddhist idea that the whole of samsara arises through the intentions, speech and actions of beings. Negative actions produce negative, miserable situations or states of being. Positive actions produce positive situations or states of being. The positive situations and states of beings are brought into being on account of the punya that we have.”
“Whereas adhistana moves from one thing to the next by a kind of infection, punya is the result of positive volitional actions of body, speech and mind [karma]. So there is overlapping of the various concepts we are dealing with here. For example, giving a gift to the Buddha not only opens you to adhistana through contact, it is a positive karmic act that produces punya. This means that it produces a kind of stored potential for specific processes that are due to ripen in the future, rather like seeds waiting to ripen. Punya itself also has adhistana. It is therefore considered very beneficial to associate yourself with those who have a lot of punya.”
“The other side of this belief in punya is the belief that negative karmic potential can be eradicated by repentance, the keeping of vows to not repeat negative actions and by directing the power of adhistana and punya to counteract the evil effects of wrong deeds.”
“Although to have love and compassion as you give increases the punya beyond measure, this cannot be forced. It is regarded as a spiritual accomplishment to give in this way. We Westerners who have converted to Buddhism tend to feel that we should give from love and compassion and that to give out of a wish to make punya is selfish and unworthy. Traditional Buddhists regard such a way of thinking as unrealistic and impractical. Even if we give out of love, it would be conceited to think to ourselves that we were such pure beings that our motive was entirely unselfish. It is better to keep the ego out of it and just think in a simple, humble, grateful way that we have been given the opportunity to make punya. Traditional Buddhists appreciate it if we dismiss our good deeds as merely accumulating punya and so nothing to be proud of.”
“Mahayana Buddhists dedicate all their punya for the enlightenment of all beings, the highest possible good for the greatest possible number. Nevertheless, they also like to dedicate for more immediate causes… The way they do this is to dedicate for the enlightenment of all beings first and then especially for such and such a cause.”
On pranidhana she say:
“Sometimes the word pranidhana is translated as ‘wishing prayer’. However, the idea is not that it is just a good wish or intention. It is a statement of what you will actually do or bring to pass. It is akin to a vow or even to casting a spell. In order for the pranidhana to be effective it has to concern something that is possible and you have to be convinced that you can accomplish it, as you utter it. The more one-pointedly and whole-heartedly that you state it, the more powerful and effective it is. Doubts, hesitations, lack of clarity, double thinking, and so on decrease the power of pranidhana. Enlightened beings have the power to accomplish their pranidhanas, because, as well as being totally one-pointed and whole-hearted, they also have the knowledge of what is possible and the most skilful way to formulate and utter their pranidhana.”
“Buddhists recite standard pranidhanas and ask teachers, colleagues, monks and nuns to recite pranidhanas for them, often in temples and before shrines. The activity can be thought of as a kind of prayer. Normally they will make offerings first before someone [or something] with adhistana and then make their pranidhana in his, or her presence to increase the pranidhana’s effectiveness. Many Buddhist ceremonies and rituals are basically about making connection that will cause adhistana to flow, then performing actions that will generate punya and then dedicating the punya in the form of pranidhanas for the general good, as well as for specific purposes. Many Buddhist pranidhanas are very long and beautiful, full of compassionate, vast and profound wishes.”
“Pureland Buddhism relies on the power of adhistana to be reborn in Amitabha’s Pureland [which arises though the power of Amitabha’s pranidhana on his path to Enlightenment].”
On 'truth statements' she says:
“This is the idea that the power of adhistana is augmented by the power of the truth. If you can make a completely true statement without doubt and hesitation, whatever wish or intention you then state has the power of accomplishment.” [3]
Training in Bodhisattva Aspiration
Returning to Gampopa’s text. There is a prayer in Tibetan Buddhism, which I think is from Shantideva, that is repeated more often than any other it goes:
May the sublime and precious bodhicitta
Be aroused in those in whom it has not yet arisen.
And where it has arisen may it never degenerate,
But grow from strength to strength. [1]
This chapter can be seen as Gampopa’s advice on how the above prayer can be realised.
He presents this arranged around five points.
Two of these deal with what constitutes a breach in one’s bodhicitta aspiration leading to the abandonment of the bodhisattva vow if the breech is not mended within two hours.
The other three relate to how bodhicitta can be1) prevented from downgrading, 2) strengthened and 3) increased. No two-hour period should elapse without engaging in one, or other, of these activities in order to bring us back to our original vision. What is implied in the text is that we have a natural tendency to drift back to old habit patterns if we do not have a very strong counter force. One’s bodhisattva vow is seen as the way to counter this and the way to strengthen that vow is seen to be through the enhancement of bodhicitta.
The first way that the bodhisattva vow can be broken:
Is excluding any sentient being from the scope of one’s compassionate concern. The important point is that in doing this one hardens one’s heart towards that being’s suffering. To do this is seen as abandoning one’s bodhicitta aspiration. If we do not recognise we have done this, acknowledge it and regret it, using the Buddhas as support before two hours have lapsed, then one’s bodhisattva vow is broken.
Of this Gampopa says:
“To exclude beings from one’s [compassionate] intentions means the likes of the following: one person treats another unfairly and the later, as a consequence, no longer feels any sympathy for the former, thinking such thoughts as; were there ever a possibility of helping you, I wouldn’t, were there ever a possibility of saving you from harm I wouldn’t.”
“One who has mentally shut out just one being and not rectified that within two hours has broken the bodhicitta commitment…. Since it is quite possible to drop the bodhisattva attitude even towards those who have been helpful, the risk of losing it towards those who have been harmful is indeed high.”
The Anavataptanagaraja Pariprcchasutra says
“Those who are hurt by others in return for the goodness they show them yet, despite this, still act beneficially towards them, are the finest humans in the world: people who can return good for bad.” [4]
There seems to be a strong similarity, here, to the Christian teaching of turning the other cheek.
The second way that the bodhisattva vow can be broken:
Is engaging in the four dark actions. To engage in these is seen as resulting from forgetting ones bodhicitta aspiration. These are less clear-cut than the previous cause of a breech, because they do not relate to altruism per se, but to our relationship to goodness and truth. Again if we engage in these dark actions but are mindful enough to be aware that we have done so and then make amends within two hours we have a means of mending the breech.
The whole tenor of this section of the Jewel Ornament of Liberation is that we have to live in awareness of our underlying orientation in every situation. The practice, from this point of view, can be seen as a wearing out the ‘upadana’, or self-centred, grasping, nature of our usual involvement with the world. The antidote to the four dark actions are their opposite called the four white actions.
These can be seen as indicating what is most important for bodhisattva conduct other than compassion. Using the four white actions to introduce each pair we get:
1. Never to tell lies knowingly, even at the cost of ones life. Its opposite is to deceive, especially one’s spiritual guide, and is seen as a breech of our bodhisattva vow which then must be repaired within two hours.
2. To establish all beings in virtue. The opposite is to discourage beings from being virtuous and to cause them to regret any virtuous actions. This again constitutes a breech
3. To consider anyone who has taken the bodhisattva vow as like the Buddha. Its opposite is to disparage them, which is again a breech.
4. To be straightforward. The opposite is to be deceitfulness towards any sentient being and to be involved in any trickery and this is also a breech [5]
An important point to note is that Gampopa says: in all of these whether the other person is affected by one’s actions or not is immaterial; it still constitutes a breach of one’s bodhisattva vow. This implies that it is the thought that is seen as significant in determining whether one has broken the continuity of bodhicitta, not the consequences.
Again there are similarities here with Christianity where to entertain the thought of, say, adultery with another person is seen as equal to having done it.
One thing we can draw out from these four points is that goodness and truth are seen as linked and their combination is seen as central to a bodhisattva’s ethics. This shows how the underlying conceptions laid out by Shenpen Hookham can be seen as underlying the thinking on Bodhisattva ethics.
It is interesting to note the parallel to Zen, with its emphasis on not being hypocritical, as found, for instance, in the “Platform Sutra of the Sixth Patriarch” which states:
“If your words are good but your heart is not, then your meditation and your wisdom will not be the same… The scriptures say: A direct mind is object of the way; a direct mind is the pure land… Do not let your mind be crooked and your mouth speak of directness.” [6]
We now turn to the other three points which deal with how to strengthen bodhicitta aspiration.
The first of these is remaining mindful of the qualities of bodhicitta, which is the way to avoid its degeneration. Gampopa says: “One should always be mindful of bodhicitta’s benefits, even should it be for just a short while in every 2-hour period of the day.” [7]
These benefits are then listed as 1) it dispels spiritual poverty; 2) it provides protection for all beings; 3) it undermines wrong views and negative emotions and 4) it keeps everything going in the right direction.
The next point is on training in establishing the two accumulations, which are seen as that which strengthens bodhicitta. Again one should try to maintain continuity in this, even if it is just recite a mantra during any two-hour period.
Gampopa describes the two accumulations as 1) the accumulation of merit and 2) the accumulation of primordial wisdom.
As we saw last week the ‘Path of Accumulation’ was the fist stage in the bodhisattva path. But the two accumulations continue to the end of the path at Buddhahood itself, ultimately the accumulation of merit results in one acquiring a sambogakaya, or faith body for the benefit of others, and the accumulation of primordial wisdom results in one acquiring dharmakaya.
One thing that is interesting in the wording here, is that it is bodhicitta rather than shraddha, or faith, which is seen as being strengthened. As we saw in the second seminar, it is usually faith that is seen as strengthened as one progresses in training. This could suggest that the opening of the heart, which would be the result of the strengthening of bodhicitta, is seen as linked to the deepening of faith.
The other important point is how these two accumulations are seen as relating to each other. Gampopa says:
“The accumulation of primordial wisdom is the profound wisdom aspect[of accomplishment], knowing that such [skilful actions are accomplished] within an utterly pure context.” [8]
This is explained in the notes as:
“The context of action is generally sullied by the triply notion of a subject an object and their interaction. An utterly pure context means that merit without any idea of a bodhisattva doing good [subject], of sentient beings being benefited [object] or of bodhisattva activity [interaction]. This is something I want to return to next week.
The third point in strengthening bodhicitta is training repeatedly in bodhicitta. This is said to be the means for increasing bodhicitta. Of all the points that Gampopa has covered in this chapter this is the one that gives an overview on how to have the right vision at every point in the path. It is divided into three:
1. training in the attitude which is the cause of bodhicitta,
2. training in the bodhicitta attitude itself
3. training in the mentality of bodhisattva conduct
The first: training in the attitude which is the cause of bodhicitta, is by always having an attitude of loving kindness and compassion towards sentient beings.
The second: training in the bodhicitta attitude itself, is to cultivate a longing to attain enlightenment in order to be able to benefit beings.
The third: training in the mentality of bodhisattva conduct, is in two parts; developing the willingness to work for the benefit of others and developing the intention to purify one’s mind.
Of these the first: developing the willingness to work for the benefit of others, means a willingness to give of oneself in whatever way is necessary to help others
The second: developing the intention to purify one’s mind, means constantly examining ones conduct and eliminating faults as you find them [9]
[1] Dharmakara’s Song of Praise: Tan Butsu Ge, from the Larger Pureland Sutra, as used in the liturgy at The Buddhist House.
[2] Key Ideas Central to All Buddhist Traditions, by Shenpen Hookham, in Meeting Buddhists Ed. By Harris, E. & Kauth, R., Christians Aware, pages 187-188
[3] Shenpen Hookham, pages 188- 196 (excepts)
[4] Gampopa, thar.pa.rin.po.che’i.rgyen trans. as Gems of Dharma Jewels of Freedom by Ken and Katia Holmes, [1995] Altea Publishing, pages 154 - 155
[5] Ibid, pages 158-160
[6] The Platform Sutra of the Sixth Patriarch, section on Meditation and Wisdom, in The Experience of Buddhism, Sources and Interpretations, by Strong, J. S., Wadsworth, page 301
[7] Ken and Katia Holmes, [1995], pages 156
[8] Ibid
[9] Ibid, pages 157-158
Sublime and Precious Bodhicitta
Before looking at bodhisattva activity in the form of the six paramitas, Gampopa first turns to look at how to maintain one’s bodhisattva aspiration. Bodhisattva aspiration is, of course, closely linked to bodhicitta. Bodhicitta is both the inspired heart, filled with love, as well as the specific thought of achieving enlightenment to save others. The inspiration that moves us is the Buddha and the thought is to follow his example, out of love for the world. It’s worth spelling this out because the magnitude of this vision of following the Buddha’s example of universal compassion is often lost in the discussion of bodhicitta. From the perspective of the Larger Pureland Sutra this bodhicitta aspiration is expressed in the Tan Butsu Ge by such words as ‘true aspiration’ and ‘heart’s practice’.
Oh you Buddha, witness my vow,
My true aspiration,
Establishing my vow on you
Gives me the strength to fulfil it.
Buddhas throughout space and time
Of unimpeded wisdom
Always witness
My heart’s practice.
No matter the obstacles, the hardships,
My practice will endure
Through all
Without regret. [1]
This chapter is therefore on how to maintain that kind of ‘heart’s practice’ when there are obstacles. It is presented in quite a self-power way and I feel this is probably the best opportunity in this series of seminars to look in our discussion at how self-power and other-power go about trying to achieve similar aims.
After this chapter we turn to the six paramitas. It is easy to get caught up in Buddhist activity of one sort or another; what this chapter is really saying is that before engaging in activities we need to know how to keep true to our vision so as not to get carried away by the ways of the world. This is why in Tibetan Buddhism keeping one’s bodhicitta aspiration intact, continuously, and mending any breeches immediately is the most important part of maintaining ones religious commitments, or samaya. Keeping one’s samaya or commitments are seen as forming the best basis for being open to the blessing or adhistana from the Buddha through one’s relationship with one’s teacher, and is also a way of building up ones punya or merit [merit is not a very good translation as we will see]. Without these commitments or vows, of which the bodhisattva vow is the most important, we can easily loose track of the wider vision guiding our actions.
The World View of Traditional Buddhism
Before going on to look at what Gampopa says I feel I need to first try to bridge the gap in our understanding of spiritual reality with that of someone from a Buddhist culture. I will be drawing on Shenpen Hookham’s chapter in the book ‘Meeting Buddhists’:
She says:
“In my experience… for a Buddhist from a traditional culture, whether in the Theravada or one of the Mahayana traditions, Buddhism is primarily about five things,…. they are [in Sanskrit] adhistana, nidana, punya, pranidhana and the ‘power of truth’.”
Adhistana means influence or blessing, a kind of power that passes from one person to the next….
Nidana means a connection, the kind of physical proximity that allows adhistana to pass from one thing to the next.
Punya means the positive power, or energy, of goodness that can be actively accumulated and then deployed in whatever direction one chooses.
Pranidhana is the power to direct events through one’s volition….
The power of truth is the most powerful force in the universe and can be invoked to accomplish any desired end…”
To show how this works in practice she gives an example:
“In traditional Buddhist cultures, whether Theravada or one of the Mahayana traditions, people bow to the monk in his robes and make offerings. They might do this even when the offerings vastly exceeds what the monk needs, often preferring this form of piety to that of offering much needed goods to the poor”.
She says: From a Western point of view “we may through up our arms in horror crying, ‘Where is the selfless wisdom and compassion in that?’” but the understanding of a traditional Buddhist is along the following lines:
“’The monk has a direct connection, through the ordination lineage, with the first disciples of the Buddha, and indeed the Buddha himself, and is therefore a bearer of adhistana. Making offerings to him with an open heart creates a good, strong connection with him and all he stands for: Buddha, Dharma and Sangha. The action of giving, especially if the gift is generous, will accumulate a great deal of punya on account of the adhistana. This punya can be directed towards any chosen good purpose. A skilful pranidhana, combined with the power of the punya of the offering, and the power of the adhistana of the monk, will undoubtedly be successful and it can be formulated in such a way as to bring the greatest good to the greatest number for the longest length of time. Since the Buddha has realised the Truth, he has the power of the Truth and all those connected to the Buddha have the power of the Truth on their side. This is the greatest power in the universe and so my pranidhana has been made in its presence.’” [2]
We could say in passing here that it is this underlying world view which makes the transfer of Buddhism to the West so difficult. Like the Chinese and Japanese before us, we relate to this first wave of exposure to Buddhism in the West by trying to understand it in terms of our own heritage.
When I read this I also realised that when Dharmavidya said that bodhisattvas spend all their time making offerings to all the different Buddhas in the ten directions, this was the logic that lay behind that behaviour.
On blessings, or adhistana, she says:
“This covers the idea of spiritual power or influence coming from the Buddhas and spiritually advanced beings… To Buddhists, the Buddha is the most powerful source of adhistana that is desirable and possible. The Buddha’s enlightenment represents the highest possible attainment of power through knowledge [because the power of the truth, knowledge and power are very closely associated].
“Since love and compassion are regarded as having adhistana of their own, independent of religious context, it is always acceptable to offer to practice metta [loving-kindness] or even to ‘practice’ or ‘send’ metta and karuna [compassion] on somebody’s behalf.”
On connection, or nidana, she says:
“Adhistana passes from one person or thing to the next by connection. As explained above, touching or merely being in the presence of someone or something creates a connection and so the adhistana is passed on. The more open you are to this idea the more you want and appreciate it [i.e. the more faith you have] the more adhistana enters and the more effective it can be. This relates to the story of Christ feeling someone in the crowd touching him, as if he knew his adhistana had been drawn out of him and also to the idea of the centurion who asked Jesus to bless his sick servant and that there was no need for Jesus to go there – his word was enough. Jesus remarked on his faith”
“Many Buddhist customs hinge on making a connection with holy objects through touching, hearing, circumambulating, prostrating, giving gifts etc. Receiving teachings can also be thought of as making a connection. That is why offerings are made to sacred texts and other holy objects, why people go on pilgrimages and hold religious festivals.”
This why, traditionally, Buddhist feel happy just to be in a place that they feel has lots of good connections and therefore adhistana or blessings. This is especially important when dying. If you were to meet a distressed or dying Buddhist and wanted to help and reassure him, you could do so by quoting scripture, giving him a picture of the Buddha,… recounting a story of the Buddha,… anything that creates a connection like this would be regarded as auspicious.”
On punya she says:
“Punya is often translated as ‘merit’ but actually refers to the inherent power of goodness within virtuous actions that gives rise to happiness and well being. This links to the Buddhist idea that the whole of samsara arises through the intentions, speech and actions of beings. Negative actions produce negative, miserable situations or states of being. Positive actions produce positive situations or states of being. The positive situations and states of beings are brought into being on account of the punya that we have.”
“Whereas adhistana moves from one thing to the next by a kind of infection, punya is the result of positive volitional actions of body, speech and mind [karma]. So there is overlapping of the various concepts we are dealing with here. For example, giving a gift to the Buddha not only opens you to adhistana through contact, it is a positive karmic act that produces punya. This means that it produces a kind of stored potential for specific processes that are due to ripen in the future, rather like seeds waiting to ripen. Punya itself also has adhistana. It is therefore considered very beneficial to associate yourself with those who have a lot of punya.”
“The other side of this belief in punya is the belief that negative karmic potential can be eradicated by repentance, the keeping of vows to not repeat negative actions and by directing the power of adhistana and punya to counteract the evil effects of wrong deeds.”
“Although to have love and compassion as you give increases the punya beyond measure, this cannot be forced. It is regarded as a spiritual accomplishment to give in this way. We Westerners who have converted to Buddhism tend to feel that we should give from love and compassion and that to give out of a wish to make punya is selfish and unworthy. Traditional Buddhists regard such a way of thinking as unrealistic and impractical. Even if we give out of love, it would be conceited to think to ourselves that we were such pure beings that our motive was entirely unselfish. It is better to keep the ego out of it and just think in a simple, humble, grateful way that we have been given the opportunity to make punya. Traditional Buddhists appreciate it if we dismiss our good deeds as merely accumulating punya and so nothing to be proud of.”
“Mahayana Buddhists dedicate all their punya for the enlightenment of all beings, the highest possible good for the greatest possible number. Nevertheless, they also like to dedicate for more immediate causes… The way they do this is to dedicate for the enlightenment of all beings first and then especially for such and such a cause.”
On pranidhana she say:
“Sometimes the word pranidhana is translated as ‘wishing prayer’. However, the idea is not that it is just a good wish or intention. It is a statement of what you will actually do or bring to pass. It is akin to a vow or even to casting a spell. In order for the pranidhana to be effective it has to concern something that is possible and you have to be convinced that you can accomplish it, as you utter it. The more one-pointedly and whole-heartedly that you state it, the more powerful and effective it is. Doubts, hesitations, lack of clarity, double thinking, and so on decrease the power of pranidhana. Enlightened beings have the power to accomplish their pranidhanas, because, as well as being totally one-pointed and whole-hearted, they also have the knowledge of what is possible and the most skilful way to formulate and utter their pranidhana.”
“Buddhists recite standard pranidhanas and ask teachers, colleagues, monks and nuns to recite pranidhanas for them, often in temples and before shrines. The activity can be thought of as a kind of prayer. Normally they will make offerings first before someone [or something] with adhistana and then make their pranidhana in his, or her presence to increase the pranidhana’s effectiveness. Many Buddhist ceremonies and rituals are basically about making connection that will cause adhistana to flow, then performing actions that will generate punya and then dedicating the punya in the form of pranidhanas for the general good, as well as for specific purposes. Many Buddhist pranidhanas are very long and beautiful, full of compassionate, vast and profound wishes.”
“Pureland Buddhism relies on the power of adhistana to be reborn in Amitabha’s Pureland [which arises though the power of Amitabha’s pranidhana on his path to Enlightenment].”
On 'truth statements' she says:
“This is the idea that the power of adhistana is augmented by the power of the truth. If you can make a completely true statement without doubt and hesitation, whatever wish or intention you then state has the power of accomplishment.” [3]
Training in Bodhisattva Aspiration
Returning to Gampopa’s text. There is a prayer in Tibetan Buddhism, which I think is from Shantideva, that is repeated more often than any other it goes:
May the sublime and precious bodhicitta
Be aroused in those in whom it has not yet arisen.
And where it has arisen may it never degenerate,
But grow from strength to strength. [1]
This chapter can be seen as Gampopa’s advice on how the above prayer can be realised.
He presents this arranged around five points.
Two of these deal with what constitutes a breach in one’s bodhicitta aspiration leading to the abandonment of the bodhisattva vow if the breech is not mended within two hours.
The other three relate to how bodhicitta can be1) prevented from downgrading, 2) strengthened and 3) increased. No two-hour period should elapse without engaging in one, or other, of these activities in order to bring us back to our original vision. What is implied in the text is that we have a natural tendency to drift back to old habit patterns if we do not have a very strong counter force. One’s bodhisattva vow is seen as the way to counter this and the way to strengthen that vow is seen to be through the enhancement of bodhicitta.
The first way that the bodhisattva vow can be broken:
Is excluding any sentient being from the scope of one’s compassionate concern. The important point is that in doing this one hardens one’s heart towards that being’s suffering. To do this is seen as abandoning one’s bodhicitta aspiration. If we do not recognise we have done this, acknowledge it and regret it, using the Buddhas as support before two hours have lapsed, then one’s bodhisattva vow is broken.
Of this Gampopa says:
“To exclude beings from one’s [compassionate] intentions means the likes of the following: one person treats another unfairly and the later, as a consequence, no longer feels any sympathy for the former, thinking such thoughts as; were there ever a possibility of helping you, I wouldn’t, were there ever a possibility of saving you from harm I wouldn’t.”
“One who has mentally shut out just one being and not rectified that within two hours has broken the bodhicitta commitment…. Since it is quite possible to drop the bodhisattva attitude even towards those who have been helpful, the risk of losing it towards those who have been harmful is indeed high.”
The Anavataptanagaraja Pariprcchasutra says
“Those who are hurt by others in return for the goodness they show them yet, despite this, still act beneficially towards them, are the finest humans in the world: people who can return good for bad.” [4]
There seems to be a strong similarity, here, to the Christian teaching of turning the other cheek.
The second way that the bodhisattva vow can be broken:
Is engaging in the four dark actions. To engage in these is seen as resulting from forgetting ones bodhicitta aspiration. These are less clear-cut than the previous cause of a breech, because they do not relate to altruism per se, but to our relationship to goodness and truth. Again if we engage in these dark actions but are mindful enough to be aware that we have done so and then make amends within two hours we have a means of mending the breech.
The whole tenor of this section of the Jewel Ornament of Liberation is that we have to live in awareness of our underlying orientation in every situation. The practice, from this point of view, can be seen as a wearing out the ‘upadana’, or self-centred, grasping, nature of our usual involvement with the world. The antidote to the four dark actions are their opposite called the four white actions.
These can be seen as indicating what is most important for bodhisattva conduct other than compassion. Using the four white actions to introduce each pair we get:
1. Never to tell lies knowingly, even at the cost of ones life. Its opposite is to deceive, especially one’s spiritual guide, and is seen as a breech of our bodhisattva vow which then must be repaired within two hours.
2. To establish all beings in virtue. The opposite is to discourage beings from being virtuous and to cause them to regret any virtuous actions. This again constitutes a breech
3. To consider anyone who has taken the bodhisattva vow as like the Buddha. Its opposite is to disparage them, which is again a breech.
4. To be straightforward. The opposite is to be deceitfulness towards any sentient being and to be involved in any trickery and this is also a breech [5]
An important point to note is that Gampopa says: in all of these whether the other person is affected by one’s actions or not is immaterial; it still constitutes a breach of one’s bodhisattva vow. This implies that it is the thought that is seen as significant in determining whether one has broken the continuity of bodhicitta, not the consequences.
Again there are similarities here with Christianity where to entertain the thought of, say, adultery with another person is seen as equal to having done it.
One thing we can draw out from these four points is that goodness and truth are seen as linked and their combination is seen as central to a bodhisattva’s ethics. This shows how the underlying conceptions laid out by Shenpen Hookham can be seen as underlying the thinking on Bodhisattva ethics.
It is interesting to note the parallel to Zen, with its emphasis on not being hypocritical, as found, for instance, in the “Platform Sutra of the Sixth Patriarch” which states:
“If your words are good but your heart is not, then your meditation and your wisdom will not be the same… The scriptures say: A direct mind is object of the way; a direct mind is the pure land… Do not let your mind be crooked and your mouth speak of directness.” [6]
We now turn to the other three points which deal with how to strengthen bodhicitta aspiration.
The first of these is remaining mindful of the qualities of bodhicitta, which is the way to avoid its degeneration. Gampopa says: “One should always be mindful of bodhicitta’s benefits, even should it be for just a short while in every 2-hour period of the day.” [7]
These benefits are then listed as 1) it dispels spiritual poverty; 2) it provides protection for all beings; 3) it undermines wrong views and negative emotions and 4) it keeps everything going in the right direction.
The next point is on training in establishing the two accumulations, which are seen as that which strengthens bodhicitta. Again one should try to maintain continuity in this, even if it is just recite a mantra during any two-hour period.
Gampopa describes the two accumulations as 1) the accumulation of merit and 2) the accumulation of primordial wisdom.
As we saw last week the ‘Path of Accumulation’ was the fist stage in the bodhisattva path. But the two accumulations continue to the end of the path at Buddhahood itself, ultimately the accumulation of merit results in one acquiring a sambogakaya, or faith body for the benefit of others, and the accumulation of primordial wisdom results in one acquiring dharmakaya.
One thing that is interesting in the wording here, is that it is bodhicitta rather than shraddha, or faith, which is seen as being strengthened. As we saw in the second seminar, it is usually faith that is seen as strengthened as one progresses in training. This could suggest that the opening of the heart, which would be the result of the strengthening of bodhicitta, is seen as linked to the deepening of faith.
The other important point is how these two accumulations are seen as relating to each other. Gampopa says:
“The accumulation of primordial wisdom is the profound wisdom aspect[of accomplishment], knowing that such [skilful actions are accomplished] within an utterly pure context.” [8]
This is explained in the notes as:
“The context of action is generally sullied by the triply notion of a subject an object and their interaction. An utterly pure context means that merit without any idea of a bodhisattva doing good [subject], of sentient beings being benefited [object] or of bodhisattva activity [interaction]. This is something I want to return to next week.
The third point in strengthening bodhicitta is training repeatedly in bodhicitta. This is said to be the means for increasing bodhicitta. Of all the points that Gampopa has covered in this chapter this is the one that gives an overview on how to have the right vision at every point in the path. It is divided into three:
1. training in the attitude which is the cause of bodhicitta,
2. training in the bodhicitta attitude itself
3. training in the mentality of bodhisattva conduct
The first: training in the attitude which is the cause of bodhicitta, is by always having an attitude of loving kindness and compassion towards sentient beings.
The second: training in the bodhicitta attitude itself, is to cultivate a longing to attain enlightenment in order to be able to benefit beings.
The third: training in the mentality of bodhisattva conduct, is in two parts; developing the willingness to work for the benefit of others and developing the intention to purify one’s mind.
Of these the first: developing the willingness to work for the benefit of others, means a willingness to give of oneself in whatever way is necessary to help others
The second: developing the intention to purify one’s mind, means constantly examining ones conduct and eliminating faults as you find them [9]
[1] Dharmakara’s Song of Praise: Tan Butsu Ge, from the Larger Pureland Sutra, as used in the liturgy at The Buddhist House.
[2] Key Ideas Central to All Buddhist Traditions, by Shenpen Hookham, in Meeting Buddhists Ed. By Harris, E. & Kauth, R., Christians Aware, pages 187-188
[3] Shenpen Hookham, pages 188- 196 (excepts)
[4] Gampopa, thar.pa.rin.po.che’i.rgyen trans. as Gems of Dharma Jewels of Freedom by Ken and Katia Holmes, [1995] Altea Publishing, pages 154 - 155
[5] Ibid, pages 158-160
[6] The Platform Sutra of the Sixth Patriarch, section on Meditation and Wisdom, in The Experience of Buddhism, Sources and Interpretations, by Strong, J. S., Wadsworth, page 301
[7] Ken and Katia Holmes, [1995], pages 156
[8] Ibid
[9] Ibid, pages 157-158
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