ACI Course 10 — Guide to the Bodhisattva's Way of Life, Part I · Class 9 · 覺知

The following reading is taken from the Entry Point for Children of the Victorious Buddhas (rGyal-sras 'jug-ngogs), a commentary by Gyaltsab Je Darma Rinchen (1364-1432) on the book called Guide to the Bodhisattva's Way of Life (Byang-chub-sems-dpa'i spyod-pa la 'jug-pa) by Master Shantideva (c. 700 AD).

The third section covers how to develop awareness through recollection. There are two steps to this explanation: how to develop recollection, and then how awareness is developed from this.

Here is the first. If any particular person performs the contemplation described above then, because of this, recalling to mind the high qualities of the Buddhas, along with those of the Dharma and the Sangha, will also come to him or her again and again. They will thus be able to develop with ease the practice of recalling the Three Jewels.

Here is the second point. Suppose a person reaches a point where he or she is able to keep their recollection very solid—is able to use their mind to protect themselves against mental afflictions. At this point then the recollection will lead this person to gain a kind of awareness, where they are able to watch themselves and grasp properly the distinction between occasions when their actions are proper, and when they are improper.

It is also the case that, even should these two attitudes slip and disappear at some point, they nonetheless return. Therefore the question of whether one becomes a master of Buddhist practice or not hinges upon how well one can maintain their recollection and awareness; and thus one should seek to become a master of these two attitudes.

Here next is the third point from before, which covers how one should train oneself in the act of using recollection and awareness to guard one's mind. We proceed in three separate sections: how to train oneself in the ethics of restraint, in the ethics of collecting goodness, and in the ethics of working for the benefit of all living beings.

The first section has two parts of its own, which are striving for purity in the actions of all three doors of expression, and protecting oneself from slipping. The first of these three has three divisions: how to watch one's physical and verbal behavior; how to watch one's mind; and then an explanation of situations which are allowed, and those which are not.

Watching one's physical and verbal behavior will be presented in terms of examining one's motivation prior to any physical action; advice concerning how to look around, and other subjects; applying this advice to other activities; and then finally watching how one is staying.

Here is the first.

Whenever one is about to go somewhere, or do anything of the kind, one should at the particular moment—that is, before anything else—examine one's motivation: one should decide, "This state of mind has something wrong with it," or "This state of mind has nothing wrong with it." If at this point you find that your motivation does have something wrong with it, then you should apply the appropriate antidote, which is to freeze exactly as you are, like a bump on a log, and refuse to be moved by something which is not good.

The advice relating to how one should look around comes in four separate steps: a general presentation on how you should undertake the activity of using your eyes to look around; instructions on what to do if you become tired; what to do if someone approaches you; and what to do when you have finished refreshing yourself.

Here is the first. I should never, at any time, look around from side to side meaninglessly, with my mind distracted. This is because of the fact that, should I do so, my mind will get worse. Rather I should be sure to fix my mind on a virtuous object: whenever I look around, I should always keep my eyes lowered, looking ahead no farther than the length of a plowshare, [which is explained in scripture as one armspan].

Here is the second point. If the time should come to invigorate myself—that is, if I find that I have become tired looking this way—then to refresh myself I should for the time being raise my eyes, and look around.

Here is the third point. When I have started to look around this way, it may happen that someone comes into my line of vision, and approaches me.

At this point I should look at them and give them a smile, and say, "It is good to see you." Moreover, as I move down the road it may be necessary to check whether or not there are any dangers or the like on the way, and in such a case I should look around me on all sides, again and again.

Here is the fourth point. When I have finished refreshing myself and it is time to go on, then I should turn around and look at the things behind me. I should check in front of me and in back of me—to see if there is anything there like a cliff—and then either go, or come, as may be fitting.

Next is the third section from above, on applying this advice to other activities. I should act the same way in every circumstance in which I am about to engage in any physical or verbal action. That is, I should act only after determining whether there is any meaning, any benefit, to myself and others.

Here is the fourth part, about how to stay in different states.

Whenever I am engaged in anything at all, I should consider myself, prepare myself, and say, "This is how my body is engaged right now." And then I should look at myself and say, "Now I am going to undertake some activity for a particular length of time; just how will my body be engaged, in what kind of activity?" After this, go and try your best to undertake some activity which is free of any kind of wrong.

Next comes the second point, on how to watch one's mind. Here again there are two divisions: tying the mind to some virtuous object, and checking whether or not you are keeping your mind one-pointedly fixed upon a virtue or not.

Here is the first. My mind is an elephant that has yet to be trained, and is still wild. I must tie it properly to a strong stake; that is, to the spiritual object where I have promised to keep the focus of my mind, one-pointedly. I must try now with my every effort to watch that it stays this way, without ever getting loose.

Here is the second division. Now no matter what I will make efforts to achieve a kind of single-pointed concentration which is focussed on a virtuous object, and which is never distracted elsewhere. I will see that my concentration never slips away, for even a single second, to any other object.

And I will examine my thoughts constantly in a certain way, which is by saying to myself, "What is my mind engaged in right now; is it something which is proper, or something which is improper?"

Next is the third point, an explanation of situations which are allowed, and those which are not. Suppose there is a situation where there is some danger that threatens my life, or I am engaged in some celebration such as an offering to the Jewels, or else I have to do anything related to something which is of even greater benefit to living beings, or anything of the like.

And suppose that during one of these occasions I find myself unable to maintain very fine scrutiny of the actions of my body and my mind.

In such a case we are allowed to continue as we may find most convenient.

The Sutra Requested by Unending Understanding states, "At any specific moment, when you are performing the act of giving in this way, then you should withdraw somewhat from the practice of the ethical way of life, and leave it for the moment." This quotation is saying that, if you are unable at the same moment to maintain both of these two practices, then assuming it is the time for giving—that is, assuming you are concentrating primarily on learning the practice of giving at this point—then you should leave off the practice of an ethical way of life, as far as those fine points which you are unable to maintain at the moment.

The point of this verse is that we must become masters in understanding the proper order of the path, and then complete each step of the path in its proper order.

One may raise the following objection: "The practice of an ethical way of life is superior to the practice of giving; how is it then that we are supposed to leave off the former practice for the latter?" With any series of actions that you must practice in a definite order, you must be careful to consider carefully which should come first. Then you should undertake this first action and not think of some other one.

If you are starting with the practice of giving, if you are focussing your mind on this, then you should for the time being undertake to practice it only. If you train yourself this way where there is a path that must be followed in a certain fixed order, then everything will come out perfectly; whereas if you do otherwise, and reverse the order somehow, you will fail in bringing both the earlier and the later steps to their proper conclusion.

There are secondary types of mental affliction which are a kind of failure to understand the stages of the path, a failure of watchfulness, and if you follow this understanding of the stages then they will never grow strong within you. As such you must become a master in understanding the proper order of the stages of the path.

Here is the second major section, on how to prevent oneself from slipping. This section itself has two parts: preventing yourself from slipping in the rules for the body, and preventing yourself from slipping in the rules for the mind. The first of these has three divisions, which are keeping yourself from falling under the control of distraction; giving up activities which are meaningless; and checking your motivation whenever you engage in any action.

Here is the first. I should keep myself from engaging in all sorts of useless conversation such as talk about the leaders of countries, and criminals or the like; I should as well avoid all those many kinds of interesting spectacles such as performances of music or dance. Even if there is some pressing need to engage in these things, or if I do so out of consideration for others' wishes, I should still abandon any desire at all for these things.

Here is the second division. Even though one may not be a fully ordained monk, one should still recall the rules established by Those Who Have Gone to Bliss, and out of terror for the problems that would come to oneself desist immediately from any activity such as digging the earth, cutting living plants, or drawing in the soil without any particular need to do so.

The third division has three parts of its own: the teaching, its explanation, and a summary. Whenever I feel a wish to move my body, or any wish at all to express myself in speech, I will first check my own mind. I will not allow myself to fall under the power of anything wrong, and I resolve firmly to act in accord with what is right: with what I know should be done, and should not be done.

The explanation comes in five sections: what to do when you feel as though you want to have a mental affliction; what to do when agitation or similar thoughts come; what to do when you feel desire for material gain or fame, or anything of the like; what to do when you should be thinking of the benefit of others; and what to do when you feel as though you want to have a feeling like anger, depression, or such.

Whenever I feel as though I want to have attachment, or else anger, I should keep my body from going into action, and I should keep my speech from speaking out. I should stay as I am, working on the antidote, and stay as still as a bump on a log.

Here is the second section. Suppose I begin to feel agitation, where my mind floats from one object to another, or else an urge to humilate someone, by laughing at them derisively. Or say that I start to feel pride, where I am puffed up by thinking of my own qualities, or else conceit, which comes from thinking of my own youthful vitality or the like.

Suppose as well that it occurs to me that I should expose another person's faults publicly, or that I should pull the wool over another's eyes; that is, deceive another person by some devious action motivated by my own lack of contentment, my desire for some kind of profit for myself.

Or suppose a time comes that I feel the urge to sing my own praises, describing to everyone my good qualities; or else to disparage others by criticizing them, or to scold them with words of contempt. Suppose finally that I feel the need to engage in some argument with someone else, to contend with them. In every such situation I should stand completely still, and not move the slightest, and stay like a bump on a log.

Here is the third section. Suppose as well that I feel a desire for gain—in the form of money for teaching or the like; or else honor, such as when others prepare a seat upon which I shall teach; or reputation. Or perhaps I may begin to hope for a great circle of servants, or else desire the service of others, who come to honor me by massaging my body.

On these occasions too I should stay still as a bump on a log, stay concentrating on the antidotes that work against these attitudes.

Here is the fourth section. Suppose that, while I am supposed to be intent on reaching the goals of both myself and others, I ignore the needs of others, or else begin to strive only for my own needs, or else get the urge to simply talk. Whenever I am acting like this kind of person, I should stay as still as a bump on a log.

Here is the fifth section. Suppose I reach a point where I feel I can no longer endure another's anger, or some suffering, or anything of the like. Or suppose I fall under the power of laziness, meaning a lack of joy for performing virtuous deeds, and so develop a fear for accomplishing good deeds or such.

Just so I might want to act in some insistent, uncontrolled way, lacking any self-restraint at all, or else feel the urge to engage in some irrelevant chatter. Or else I may get the thought to feel some bias for my own kind, my own relatives or the like. At such times too I should stop myself, and stay as still as a bump on a log, and maintain the antidotes for all these actions.

Here finally is the third part from above: the summary. I should then in this way check myself for thoughts which are filled with mental afflictions, or else for those thoughts where I want to make some kind of meaningless efforts. Whenever they do come, I should act like some great and powerful warrior: I should use the proper antidote attitudes, and keep my mind firm and steady, preventing it from engaging in any negative action.