Becoming Bodhisattvas Read online

  One way would be to cultivate generosity. At the level of aspiration bodhichitta, you might look around your room for something you love. Then, visualize giving it away: your beautiful red sweater, that special book, or the chocolate you’re hoarding under your bed. You don’t have to literally give it away, just visualize this. Then expand the offering to include millions of sweaters, books, or chocolates. Send these out to particular individuals or into the universe for anyone to receive.

  In this way, aspiration bodhichitta accomplishes two things: it fulfills our wish to lessen the pain of self-absorption and our wish to benefit others. Moreover, if we aspire for others to experience not only our gifts but also the joys of an unfettered mind, our intention becomes vaster still.

  Intention bodhichitta is a powerful way to work with situations we don’t feel ready to handle. For example, by simply aspiring to give away something we’re attached to, we train our fearful mind to let go. Then active bodhichitta—in this case, the ability to literally give—will come about in time.

  If we equate “giving” with “freedom from craving,” then we become more eager to act, even if it causes some pain.

  1.17

  Bodhichitta in intention bears rich fruit

  For those still wandering in samsara.

  And yet a ceaseless stream of merit does not flow from it;

  For this will rise alone from active bodhichitta.

  1.18

  For when, with irreversible intent,

  The mind embraces bodhichitta,

  Willing to set free the endless multitudes of beings,

  At that instant, from that moment on,

  1.19

  A great and unremitting stream,

  A strength of wholesome merit,

  Even during sleep and inattention,

  Rises equal to the vastness of the sky.

  Aspiration bodhichitta brings enormous benefit. For those of us wandering in samsara, it bears rich fruit. We can see why this would follow. At the level of intention, we begin with what’s manageable and let our understanding evolve. By the time we’re able to act on our intention, we have realized something profound: we’ve understood that selfless action liberates us from fear and sorrow.

  In verses 18 and 19, Shantideva explains that our intention to free all beings from suffering can become irreversible, bringing benefit equal to the vastness of the sky. This happens when we no longer question the wisdom of thinking of others; we truly know this to be the source of indestructible happiness. Something shifts at the core of our being, and when it does, we experience a ceaseless flow of benefit even during sleep and inattention.

  This is the happiness of egolessness. It’s the joy of realizing there is no prison; there are only very strong habits, and no sane reason for strengthening them further. In essence these habits are insubstantial. Moreover, there is no solid self-identity or separateness. We’ve invented it all. It is this realization that we want for the endless multitudes of beings.

  1.20

  This the Tathagata,

  In the sutra Subahu requested,

  Said with reasoned demonstration,

  Teaching those inclined to lesser paths.

  Here, Shantideva tells us that the Buddha gave this teaching on the merits of bodhichitta to people inclined to lesser paths, those primarily seeking freedom from their personal pain. In this sutra, requested by his disciple Subahu, the Buddha was inspiring them to take the next step and awaken bodhichitta.

  His reasoning goes like this: sentient beings are as countless as grains of sand in the Ganges. Because there are more than the mind can grasp, the wish to save them all is equally inconceivable. By making such an aspiration, our ordinary, confused mind stretches far beyond its normal capacity; it stretches limitlessly. When we expand our personal longing for liberation to include immeasurable numbers of beings, the benefit we receive is equally immeasurable.

  In short, the more we connect with the inconceivable, indescribable vastness of mind, the more joyful we will be.

  1.21

  If with kindly generosity

  One merely has the wish to soothe

  The aching heads of other beings,

  Such merit knows no bounds.

  1.22

  No need to speak, then, of the wish

  To drive away the endless pain

  Of each and every living being,

  Bringing them unbounded virtues.

  This is the logic of the mahayana. If it’s wonderful for one person’s headache to be soothed, then even better if everyone’s headaches could be relieved.

  Of course, when our wish becomes immeasurable, it could create a dilemma. Would-be bodhisattvas who take the teachings too literally might say: “There’s no way to eliminate the headaches of all beings! What are we going to do? Send everyone in the world an aspirin?”

  On the other hand, there is the response of Bernard Glassman Roshi, who worked with the homeless in Yonkers, New York. He said that he knew there was no way to end homelessness, yet he would devote his life to trying. This is the aspiration of a bodhisattva. Don’t worry about results; just open your heart in an inconceivably big way, in that limitless way that benefits everyone you encounter. Don’t worry whether or not it’s doable. The intention is vast: may everyone’s physical pain be relieved and, even more to the point, may everyone attain enlightenment.

  1.23

  Could our fathers or our mothers

  Ever have so generous a wish?

  Do the very gods, the rishis, even Brahma

  Harbor such benevolence as this?

  1.24

  For in the past they never,

  Even in their dreams, conceived

  Such profit even for themselves.

  How could they have such aims for others’ sake?

  Our mothers and fathers may be very kind. But even though they raise us and want what’s best for us, can they free us from our habitual patterns? More importantly, do they aspire for all beings without exception to be equally free? In verse 23, Shantideva makes another reference to the Hindu religion by asking if even the rishis (venerated sages) or Brahma (the creator of the universe) would have such an aspiration as this.

  In these verses, Shantideva refers indirectly to the caste system in which some people are worthy of awakening and others, because of their bad karma, are not. If even the gods and rishis think like this, how could they wish for others to be free from biased mind?

  1.25

  For beings do not wish their own true good,

  So how could they intend such good for others’ sake?

  This state of mind so precious and so rare

  Arises truly wondrous, never seen before.

  When Shantideva talks about those who do not wish their own true good, he’s referring to most of us. Working with habitual patterns is not usually our priority. Most of us are not impassioned about deescalating our emotions and prejudices or awakening bodhichitta. This true good is not our main focus. We’d simply like to get through the day without mishap, and we definitely don’t want to be bothered with those who give us grief. Yet without the aspiration for freedom, how could we want this for others? We can only wish for them what we value for ourselves.

  This opportunity to awaken bodhichitta is so precious and so rare. To experience something that liberates us from the narrow-mindedness of our biases and preconceptions is, as Shantideva says, truly wondrous. What’s more, there is no one who cannot experience this, if they’re willing to give it a try.

  1.26

  The pain-dispelling draft,

  This cause of joy for those who wander through the world—

  This precious attitude, this jewel of mind,

  How shall it be gau
ged or quantified?

  What is comparable to this pain-dispelling draft? This excellent medicine of bodhichitta frees us from self-centeredness, bringing us relief and a loving heart.

  This cause of joy is found by those who wander through the world. Even we baby bodhisattvas don’t design our lives to escape the chaos of the world; we go into the thick of things and work with whatever we find. Samsara becomes our practice ground, our boot camp, so to speak. If we find we continually get hooked into the drama, we temporarily retreat to work on ourselves. But our passion is to alleviate ever greater depths of suffering and meet ever greater challenges with equanimity.

  1.27

  For 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?

  1.28

  For beings long to free themselves from misery,

  But misery itself they follow and pursue.

  They long for joy, but in their ignorance

  Destroy it, as they would a hated enemy.

  Again Shantideva praises the benefits of an ordinary, altruistic thought, while adding how much greater it is to actually follow through. To help others at the most meaningful level, however, we first address our own confusion.

  As Shantideva points out, although we long to free ourselves from misery, it is misery itself we follow and pursue. We may assume we do crazy things intentionally, but in truth these actions aren’t always volitional. Our conditioning is sometimes so deep that we cause harm without even realizing it. We long for joy and do the very things that destroy our peace of mind. Again and again, we unwittingly make matters worse. If we’re going to help other people get free, we have to work compassionately with our own unfortunate tendencies. Shantideva, we will find, is an expert on dismantling these repeating patterns.

  1.29

  But those who fill with bliss

  All beings destitute of joy,

  Who cut all pain and suffering away

  From those weighed down with misery,

  1.30

  Who drive away the darkness of their ignorance—

  What virtue could be matched with theirs?

  What friend could be compared to them?

  What merit is there similar to this?

  Verses 29 and 30 refer indirectly to the paramita of generosity, the generosity that frees us from stress and selfishness. According to the teachings, there are three types of generosity, three ways of helping others by giving of ourselves.

  The first kind of generosity is the giving of material things, such as food and shelter.

  The second is “giving the gift of fearlessness.” We help those who are afraid. If someone is scared of the dark, we give them a flashlight; if they’re going through a fearful time, we comfort them; if they’re having night terrors, we sleep next to them. This may sound easy, but it takes time and effort and care.

  The third kind of generosity drives away the darkness of ignorance. This is “the gift of dharma” and is considered the most profound. Although no one can eliminate our ignorance but ourselves, nevertheless, through example and through teachings, we can inspire and support one another.

  The inconceivable wish to help all sentient beings always begins with oneself. Our own experience is the only thing we have to share. Other than that, we can’t pretend to be more awake or more compassionate than we actually are. Much of our realization comes from the honest recognition of our foibles. The inability to measure up to our own standards is decidedly humbling. It allows us to empathize with other people’s difficulties and mistakes.

  In short, the best friend is one who realizes our sameness and is skilled in helping us help ourselves.

  1.31

  If they who do some good, in thanks

  For favors once received, are praised,

  Why need we speak of bodhisattvas—

  Those who freely benefit the world?

  1.32

  Those who, scornfully with condescension,

  Give, just once, a single meal to others—

  Feeding them for only half a day—

  Are honored by the world as virtuous.

  1.33

  What need is there to speak of those

  Who constantly bestow on boundless multitudes

  The peerless joy of blissful buddhahood,

  The ultimate fulfillment of their hopes?

  Verse 32 refers to the Indian custom of formalized giving. If once a day, week, or month one gives meals to beggars, one is seen as a virtuous member of society. Thus Shantideva addresses giving with an agenda.

  Most of us living in cities with homeless people do this. We come up with a plan—like giving to the first person who asks us—in hope of relieving our guilt for the rest of the day. Of course, giving in this way is beneficial, but we could definitely stretch further. When we give money to homeless men and women, we could aspire for them to be free of all their pain. We could aspire to extend our own comfort and happiness to them and to homeless people everywhere. Even more to the point, we could recognize how much we have in common and give freely without resentment or condescension.

  Even in the very early stages of practicing aspiration bodhichitta, we can include all beings. If bestowing on boundless multitudes the peerless joy of blissful buddhahood seems a bit beyond you, just keep it real. When we get sick, for example, we don’t usually think of the sickness of others. But that shift can happen: when you fall ill, you could think of others in the same boat. Even getting into a soothing bath could bring you out of your cocoon. Countless people don’t have such comfort: people who are freezing and longing for warmth, people who are exhausted and have no way to relax. We can aspire for all beings to be free of their suffering and to enjoy the pleasures we ourselves enjoy.

  The last three verses address the proper treatment of a bodhisattva.

  1.34

  And those who harbor evil in their minds

  Against such lords of generosity, the Buddha’s heirs,

  Will stay in hell, the Mighty One has said,

  For ages equal to the moments of their malice.

  1.35

  By contrast, good and virtuous thoughts

  Will yield abundant fruits in greater measure.

  Even in adversity, the bodhisattvas

  Never bring forth evil—only an increasing stream of goodness.

  1.36

  To them in whom this precious sacred mind

  Is born—to them I bow!

  I go for refuge in that source of happiness

  That brings its very enemies to perfect bliss.

  In verse 34, we have the first mention of hell. As a child, I was taught that hell was the ultimate punishment. This is where you were sent when you died if you were really, really bad. I’m glad to report this isn’t the view here. To understand this reference from a Buddhist perspective, we look to cause and effect and the way we continually imprint our minds. We sow the seeds of our future hells or happiness by the way we open or close our minds right now.

  The all-consuming hells described graphically in many Tibetan texts do not exist apart from the minds of the beings who experience them. For instance, in his final dedication, Shantideva refers to those whose hell it is to fight and wound. The idea here is that when we intentionally harm another, particularly someone dedicated to benefiting others, the long-term consequences of our cruelty will be experienced as hellish outer circumstances. It is our own aggression that hurts us. It’s not that we’re punished and sent to hell; hell is the manifestation of a vindictive mind.

  It is also important to understand what Shantideva means by those w
ho harbor evil in their minds. The key word here is “harbor.” Harboring hatred toward anyone produces an anguished frame of mind. We remain in this hellish state for ages equal to the moments of our wrath—in other words, for as long as we hold on to our hatred, instead of letting it go.

  Virtuous thoughts, on the other hand, bring us happiness. Instead of separating us and making us feel more cut off and afraid, they bring us closer to others.

  In verse 35, Shantideva says that even in adversity bodhisattvas bring forth only goodness. Frequently, in times of adversity we become afraid, striking out in anger or indulging in various addictions, in hope of escaping our pain. Shantideva says that bodhisattvas let the suffering of adversity soften them and make them kinder, and that we could aspire to do the same.

  This bodhisattva path takes some work. Our habitual patterns are very entrenched. Nevertheless, when hard times make us more selfish and withdrawn, we could see this as our moment of truth. Transformation can occur right in this painful place. Instead of the evil of more neurosis and harshness, adversity can bring about humility and empathy. By bringing us to our knees, so to speak, it can tenderize us and make us more capable of reaching out to others.

  In the last verse, Shantideva bows to all of us who are willing to awaken bodhichitta; and he bows to bodhichitta itself, the source of happiness that brings its very enemies to perfect bliss.

  These closing words may seem to contradict verse 34, with its hellish consequences for those who act aggressively. But from the point of view of the awakened ones, happiness can come even to those who harbor evil in their minds. As a result of our compassionate intentions, even our “enemies” can be liberated from self-absorption and thus attain enlightenment.

  Knowing where the root of happiness lies saves us from escalating pain. If someone insults you, for instance, you may long to retaliate, but you know this won’t benefit anyone. Instead, in the very grip of wanting to get even, you can say to yourself, “May the rage that I feel toward this person cause both of us to be liberated.”