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root, so that we will have no desire to scratch at all.
Developing Deepest Bodhichitta, the Realization of Voidness
(22) A bodhisattva's practice is not to take to mind
Inherent features of objects taken and minds that take them,
by realizing just how things are.
No matter how things appear, they are from our own minds;
And mind-itself is, from the beginning,
parted from the extremes of mental fabrication.
This seems to be an expression of the Svatantrika view [that inherent features exist
conventionally, but do not exist at all from the viewpoint of deepest truth], but that is not
necessarily so. When it says here that appearances are "from our own minds," this means that
they are the play of our minds in the sense that the karma accumulated through our minds
brings about all appearances. The mind itself, from the beginning, is free of the extremes of
inherent existence.
If we understand this, then we will not take to mind "this" is the consciousness that
understands voidness and "that" is the object of this consciousness, namely voidness. Rather,
we will simply place our minds in total absorption on the pure, nonimplicative nullification
(nonaffirming negation) that is voidness - the absolute absence of all impossible ways of
existing. This is the practice outlined here.
(23) A bodhisattva's practice is,
When meeting with pleasing objects,
not to regard them as truly existent,
Even though they appear beautifully,
like a summer's rainbow,
And (thus) to rid ourselves of clinging and attachment.
Although things appear beautifully like a rainbow, we need to see that they are devoid of
inherent existence and not be attached.
(24) A bodhisattva's practice is,
At the time when meeting with adverse conditions,
to see them as deceptive,
For various sufferings are like the death of our child
in a dream
And to take (such) deceptive appearances
to be true is a tiresome waste.
Thus, we need to see everything as deceptive appearances and not be depressed by difficult
conditions. These are the teachings on developing conventional and deepest bodhichitta. Next
Developing Deepest Bodhichitta, the Realization of Voidness 26
A Short Commentary on Thirty-seven Bodhisattva Practices
is the practice of the six far-reaching attitudes (the six perfections).
[See: Commentary on Developing Deepest Bodhichitta in Thirty-seven Bodhisattva Practices
by His Holiness the Fourteenth Dalai Lama {2}.]
The Six Far-Reaching Attitudes
(25) A bodhisattva's practice is to give generously
Without hope for anything in return
and something karmic to ripen,
Because, if those who would wish enlightenment
must give away even their bodies,
What need to mention external possessions?
This is the practice of far-reaching generosity.
(26) A bodhisattva's practice is
To safeguard ethical self-discipline
without worldly intents,
Because, if we can't fulfill our own purposes
without ethical discipline,
The wish to fulfill the purposes of others is a joke.
Most important is to have ethical self-discipline, especially the discipline of refraining from
destructive actions. Without it, how can we help anyone?
(27) A bodhisattva's practice is to build up
as a habit patience,
Without hostility or repulsion toward anyone,
Because, for a bodhisattva wishing
for a wealth of positive force,
All who cause harm are equal to treasures of gems.
We need much patience. For a bodhisattva wishing to build up the positive force to be able to
attain enlightenment, those who do harm, our enemies, are as precious as gems. This is
because with them, we can practice patience. This builds up and strengthens our network of
positive force, which will bring about our attainment of enlightenment.
(28) A bodhisattva's practice is to exert joyful perseverance,
the source of good qualities for the purposes
of all wandering beings,
Since we can see that even shravakas and pratyekabuddhas,
Who would accomplish only their own purposes,
have such perseverance
That they would turn from a fire
that has broken out on their heads.
This refers to exerting joyful perseverance with zestful vigor for constructive behavior. If the
Hinayana practitioners can work so hard to attain their goals for themselves, then we as
Mahayanists working for the sake of all need to work even harder.
The Six Far-Reaching Attitudes 27 [ Pobierz całość w formacie PDF ]