Becoming Bodhisattvas

by Pema Chodron

  7.25

  Our guide instructs us to begin

  By giving food or other little charities,

  That later, step by step, the habit once acquired,

  We may be able to donate our very flesh.

  The Buddha recommended a gradual path. We start where we are by giving food, small change, or whatever helps us to stretch a bit. We accustom ourselves to reaching out by doing practices such as “just like me,” or visualizing giving away some of our cherished possessions.

  Our ability to do more, in ever more challenging situations, naturally grows. We don’t have to force it or expect more from ourselves than we can currently do. If our practice feels like an austerity, we need to look at what we’re doing. If it’s too harsh, we can lighten up and bring in more gentleness and humor.

  A man I know had been trying to do the Tibetan prostration practice for ten years. The fact that he had managed to do only a few ate away at him, making him feel guilty and discouraged. Then his meditation instructor very wisely suggested that he do only three prostrations a day then stop. His first response was, “That’s not enough.” But his instructor insisted he give it a try. After one week, he asked to do fifty to one hundred prostrations each morning. Initially she said, “No, just do twenty-five.” But within a month, he was eagerly doing hundreds of prostrations a day. This extremely moderate, relaxed approach broke through his resistance.

  Bodhisattvas sometimes have to back off. This doesn’t mean giving up. It means finding out what we can do with enthusiasm. This is something we have to experiment with. We discover for ourselves what’s too tight and what’s too loose; what brings us benefit and what causes further harm.

  7.26

  For when one has the view that sees

  Equality between one’s body and the food one gives,

  Why then! What hardship can there be

  In giving up, relinquishing, one’s very flesh?

  When we reach the point where we see no difference between our own flesh and hamburger meat, we will have no problem relinquishing our body to save another’s life. Right now, however, we’d be wise to bring enthusiasm to whatever we can do and not worry too much about the future. Gentleness, again, is the key to progressing along the path.

  This ends the section on the three kinds of laziness.

  7.27

  Sin has been abandoned, thus there is no pain.

  Mind is skilled, and thus there is no sorrow.

  For so it is that mind and body both

  Are injured by false views and sinfulness.

  Having contemplated the importance of a kind, step-by-step approach to awakening, Shantideva now points out two major causes of our suffering. One is creating negative karma, referred to here as sin and sinfulness. With even a little understanding of cause and effect, it dawns on us that the worst harm we can do to ourselves is to hurt others.

  The second cause of our suffering is a closed, unskillful mind. This is a mind that fixates, conceptualizes, and compartmentalizes; a mind incapable of seeing things without bias. We have solid ideas about self and others, and equally fixed opinions about what’s acceptable and unacceptable. This leads to what Shantideva calls false views. These misperceptions of reality result from tightly held notions of right and wrong. When we reify our experience, the true nature of all phenomena cannot be seen.

  Conversely, when our mind is free of prejudice and self-righteousness we no longer act out of aggression and other neuroses and our suffering abates. To the extent that the mind returns to its natural flexibility and openness, we experience freedom.

  With an understanding of karma and false views, even intellectually, we become more eager to loosen their destructive power.

  7.28

  Merit is the true cause of the body’s ease,

  While happiness of mind is brought about by training.

  What can sadden those who have compassion,

  Who linger in samsara for the sake of beings?

  Shantideva then shifts his perspective and gives three causes for happiness. First, the true cause of the body’s ease is merit, or the fortunate consequences of our wise and skillful actions, the positive results of letting go.

  This raises an interesting question: Why, with all the time and energy we put into staying healthy, do we still have accidents and come down with painful or fatal diseases? The Buddhist teachings say that the merit of favorable circumstances, such as good health, is not ultimately the result of vitamins but of our previous positive actions. If this is true, then it follows that we’d be wise not to strengthen the negative habits that will only lead to suffering. This is something we can’t dismiss as illogical; it’s worth pondering and exploring. In any case, when we lead saner, more compassionate lives, there is one thing we can count on: when disaster strikes, we’ll be able to fully incorporate it into our path of awakening.

  Second, Shantideva says that mental well-being is the result not of outer pleasures but of taming our mind. The more we train in letting go of fixed ideas and opening ourselves to others, the happier we become. When discouragement or confusion does set in, instead of escalating it, we know to let the thoughts go, stay present, and relax.

  The third cause of happiness is that nothing discourages those who choose to linger in samsara for the sake of beings. How can we get seriously despondent about samsara’s challenges, once we’ve chosen to incorporate them into the path of awakening? When we’re training to transform bad circumstances into the path of bodhi, we won’t get bogged down in feelings of failure as soon as something goes wrong.

  7.29

  For through their power of bodhichitta,

  Former sins are totally consumed,

  And merit, ocean-vast, is gathered in;

  Therefore we say they’re higher than the shravakas.

  The shravakas mentioned here take up the Buddhist path to escape samsara. One of the major differences between the bodhisattva and the shravakas, therefore, is their attitude toward chaos. A shravaka might regard tonglen practice, for example, as the antithesis of the Buddha’s teachings: would the Buddha ever teach us to breathe in suffering, when his whole message was liberation from suffering? The shravakas have an aversion to samsara, which we can probably appreciate. Their goal is utter cessation and peace.

  The bodhisattva, on the other hand, is constantly preparing to relate fearlessly with pain. The greater the suffering, the greater the need to go there, right into the hells of this world, if need be. Thus merit, ocean-vast, is gathered in. Of course, we have to be realistic; right now, we may barely be able to handle our credit card bills. Training with such everyday challenges, however, develops our courage to handle increasingly difficult situations in the future.

  In the next verse, Shantideva cheers us on and helps us to see our options. Why be sad, once we’ve learned how to lean in to challenges, rather than avoid them? Why be dejected, when we’ve felt the possibility of inner strength?

  7.30

  For, mounted on the horse of bodhichitta,

  That puts to flight all mournful weariness,

  Who could ever be dejected,

  Riding such a steed from joy to joy?

  Wind was Shantideva’s first metaphor for enthusiasm. Now he uses the image of a horse: the horse of bodhichitta that carries us from joy to joy. It’s a beautiful image. Instead of trudging up a slippery slope in boots that hurt our feet, we’re eagerly riding through this unique and precious training ground called “life.”

  7.31

  The forces that secure the good of beings

  Are aspiration, firmness, joy, and moderation.

  Aspiration grows through fear of suffering

  And contemplation of the benefits to be attained.

  This verse begins a teaching on the four stre
ngths that support our enthusiasm for benefiting others. These four strengths are aspiration, firmness, joy, and moderation. The first, aspiration, is discussed in verses 31 through 46.

  Aspiration is a yearning to free ourselves from neurosis so that we can help alleviate the suffering of other people. This yearning is genuine and deep. It’s not something we impose on ourselves just to look virtuous.

  Aspiration is a deeply felt conviction that we express to ourselves in words: “May all sentient beings enjoy happiness and the root of happiness. May we all be free of suffering and the root of suffering.” This isn’t just empty rhetoric. Reaffirming our bodhisattva intention in this way becomes increasingly meaningful and supportive. Like the gasoline in our car, it makes it possible for us to go forward without hesitation.

  But where does sincere aspiration come from? Shantideva says it comes from fear of suffering—fear of the consequences of continually giving in to habitual reactions. It comes as well from getting clear about the positive results of not getting swept away. You might ask if I know for sure that this path results in happiness. I’m glad to tell you that if you gently tame your mind and emotions, well-being, at the very least, is guaranteed.

  7.32

  Therefore leaving everything that is adverse to it,

  I’ll labor to increase my perseverance—

  Through cheerful effort, keenness, self-control,

  Through aspiration, firmness, joy, and moderation.

  Once more, Shantideva expresses his enthusiasm for the bodhisattva’s way of life. With so many tools to help him, he joyfully aspires to leave laziness behind and eagerly go forward. He voices his intention to call on the four strengths, as well as cheerfulness, keenness, and the self-control that comes from understanding karma and the benefits of liberation.

  Hopefully we feel encouraged to join him. Let’s do this together. Let’s each do whatever we can to bring some light into this time of darkness.

  7.33

  Thus the boundless evils of myself and others—

  I alone must bring them all to nothing,

  Even though a single of these ills

  May take unnumbered ages to exhaust!

  7.34

  And yet for this great enterprise I do not see

  Within myself the slightest aptitude—

  I whose destiny is boundless suffering,

  Why does not my heart now burst asunder?

  There are two sentiments expressed here. First Shantideva says that no matter how impossible this great enterprise may seem, he won’t become discouraged. Then, like us, he has second thoughts: “Wait a minute. Who do I think I am, making such statements? I don’t have what it takes for this job.” Once again, however, we have the Shantideva twist: his ability for honest self-reflection, without letting it hold him back.

  7.35

  All virtues for my own and others’ sake,

  Though they be many, I must now accomplish,

  Even if for each I must

  Endeavor for unnumbered ages.

  Shantideva sees his weak points but he doesn’t become despondent. This is what makes the path possible. Because every last one of us has what it takes to wake up, Shantideva is willing to encourage all of us forever, if need be. It’s not like polishing a lump of coal that can never become a diamond. Our true nature is like a precious jewel: although it may be temporarily buried in mud, it remains completely brilliant and unaffected. We simply have to uncover it.

  In this spirit, Shantideva reaffirms his enthusiasm for the task. He will uncover his jewel-like nature in order to help others do the same. He then goes on to list his many imperfections, honestly acknowledging his laziness and self-importance. At the same time, he never doubts that he is as qualified as the Buddha himself to awaken the openness and warmth of his mind.

  7.36

  Acquaintance I have never gained

  With even part of such great qualities.

  So strange to waste in trivial pursuits

  This life that chance has brought to me!

  7.37

  Offerings to the buddhas I have never made;

  No feasts were ever held through my donations;

  No works have I accomplished for the Teachings;

  The wishes of the poor, alas, I left unsatisfied.

  7.38

  The frightened I have not encouraged,

  And to the weary I have given no rest.

  My mother’s birth pangs and her womb’s discomfort,

  These alone are my accomplishments!

  I so admire Shantideva’s spirit. He honestly acknowledges that he’s spent far too much time thinking only of himself. But rather than turn this into depression and self-loathing, he cracks a joke: “Looks like my only accomplishment in this life was my mother’s birth pangs and her womb’s discomfort.” A bit of humorous self-deprecation can be very useful on the bodhisattva’s path!

  7.39

  Thus my poverty, my lack of fortune,

  Come from failure to aspire to Dharma

  In the past and likewise in the present!

  Whoever would reject this aspiration?

  Here Shantideva again describes the workings of karma: my present unfortunate circumstances are the consequences of closed-mindedness in the past. Right now, however, I can aspire to open my heart and reach out. How could I even consider not doing this, knowing the painful consequence of not applying these teachings in my daily life?

  7.40

  Aspiration is the root of every virtue,

  Thus the Mighty One has said.

  And aspiration’s root in turn

  Is constant meditation on the fruits of action.

  He again states the benefit of voicing our sincere aspirations, words that become more heartfelt and genuine when we contemplate the inevitability of cause and effect.

  7.41

  The body’s pains, anxieties of mind,

  Our every fear and trepidation,

  Separation from the objects of our wanting:

  Such is the harvest of our sinful deeds.

  7.42

  If my acts are wholesome, mirroring my mind,

  Then no matter where I turn my steps,

  Respect and honor will be paid to me,

  The fruit and recompense of merit.

  7.43

  But if, in search of happiness, my works are evil,

  Then no matter where I turn my steps,

  The knives of misery will cut me down—

  The wage and retribution of a sinful life.

  In short, virtuous actions have virtuous results; negative actions lead only to pain. Shantideva repeats this so frequently because it’s not a teaching we catch on to all that quickly. If you’re trapped in a hellish situation, the only way to get relief is to calm your anguished mind and reconsider self-absorbed solutions. When we cultivate the bodhi heart, we experience a sympathetic world no matter where we turn. This is Shantideva’s recurring message.

  Verse 44 describes birth in a pure land—the best-case scenario!

  7.44

  I will arise, through virtue, in the cool heart of a fragrant, spreading lotus,

  Its petals opened in the Buddha’s light,

  With glory nourished by the sweet words of the Conqueror,

  And live, the buddhas’ heir, within the presence of Victorious Ones.

  And in verse 45, we have the alternative.

  7.45

  Or else as wages for my sins, I’ll be struck down, my skin flayed off by creatures

  Of the Lord of Death, who on my body pour the liquid bronze that’s melted in the dreadful blaze.

  And pierced by burning swords and
knives, my flesh

  Dismembered in a hundred parts, will fall upon the white-hot iron ground.

  Shantideva has presented his case. He’s given us the facts, and now we must choose our own destiny. Do you prefer the cool heart of a fragrant, spreading lotus or being pierced by burning swords and knives?

  7.46

  And so I will aspire and tend to virtue,

  And steep myself in it with great devotion.

  And with the method stated in the Vajradhvaja,

  I will train in confident assurance.

  In the Vajradhvaja Sutra, the Buddha says that just as the sun illuminates the whole earth without bias, the bodhisattva is willing to work with anyone, no matter how ornery. In this spirit, Shantideva aspires to go forward with his training.

  This ends the teaching on the benefits of aspiration. The next two verses discuss firmness, the second of the four powers that support our enthusiasm.

  7.47

  Let me first consider my resources—

  To start or not to start accordingly.

  For it is better not to start at all,

  Than to begin and then retrace my steps.

  7.48

  For, acting thus, the pattern will return

  In later lives, and sin and pain will grow.

  And other actions will be left undone

  Or else will bear a meager fruit.

  Firmness, or steadfastness, is based on commitment. Without commitment to what we’re doing, it’s easy to get seduced by self-doubt. Therefore Shantideva tells us to consider ahead of time whether we’re up to a task. Youthful bodhisattvas are easily seduced by the idea of helping others and eager to begin. But when the job seriously challenges us, we draw back.

  This is true in meditation practice as well. We set high goals, and then get bored or discouraged and give up. But it is better not to start at all than to change our mind halfway through. Whether we’re inspired or in a slump, Shantideva’s instruction is to stick with it. This is why we’re encouraged to sit each day. Being steadfast, through emotional hurricanes as well as blue skies, is an important aspect of our training. It sets up a pattern of self-compassion that’s not swayed by outer circumstance or moods.