Bodhicaryavatara Discussion
Bodhicaryavatara Discussion
I'm not sure if this has been done before, or if folks are interested but I thought it might be useful to start an ongoing thread for discussion different aspects of the Bodhicaryavatara, both from the perspective of practice and interpretation of the stanzas etc.
This is the first teaching I ever received and I have received it numerous times since then. Personally, I draw a great deal of grounding and inspiration from it and would love to hear (and discuss) the experiences of you all.
This is the first teaching I ever received and I have received it numerous times since then. Personally, I draw a great deal of grounding and inspiration from it and would love to hear (and discuss) the experiences of you all.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
Re: Bodhicaryavatara Discussion
"We are magical animals that roam" ~ Roam
Re: Bodhicaryavatara Discussion
Yes, there are many translations of Shantidevas original now.SunWuKong wrote: ↑Sat Dec 23, 2017 5:51 pm this one?
http://www.drepunggomangusa.org/wp-cont ... allace.pdf
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
Re: Bodhicaryavatara Discussion
Here is a brilliant guide to meditating on the text by Patrul.
http://www.lotsawahouse.org/tibetan-mas ... hining-sun
http://www.lotsawahouse.org/tibetan-mas ... hining-sun
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
-
- Posts: 2753
- Joined: Sun Jan 01, 2017 12:29 am
Re: Bodhicaryavatara Discussion
I havn't studyed it! You go first pleaseJosef wrote: ↑Sat Dec 23, 2017 4:10 am I'm not sure if this has been done before, or if folks are interested but I thought it might be useful to start an ongoing thread for discussion different aspects of the Bodhicaryavatara, both from the perspective of practice and interpretation of the stanzas etc.
This is the first teaching I ever received and I have received it numerous times since then. Personally, I draw a great deal of grounding and inspiration from it and would love to hear (and discuss) the experiences of you all.
true dharma is inexpressible.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
-
- Posts: 52
- Joined: Mon Sep 04, 2017 11:41 pm
Re: Bodhicaryavatara Discussion
I would be interested in engaging in such a collective study and discussion of this text.
Josef wrote: ↑Sat Dec 23, 2017 4:10 am I'm not sure if this has been done before, or if folks are interested but I thought it might be useful to start an ongoing thread for discussion different aspects of the Bodhicaryavatara, both from the perspective of practice and interpretation of the stanzas etc.
This is the first teaching I ever received and I have received it numerous times since then. Personally, I draw a great deal of grounding and inspiration from it and would love to hear (and discuss) the experiences of you all.
Re: Bodhicaryavatara Discussion
I read this verse last night and started to wonder if Shantideva ever taught dzogchen. I like Padmakara's translation better but here is Berzin's with a much different feel:
Chapter Seven
(60) So, when standing amidst a horde of disturbing emotions,
I shall hold my ground (proudly),
in a thousand ways, and not be thrown off by the pack of disturbing emotions,
like a lion with jackals and such.
and again Wallace who seems closer to Berzin:
Abiding amidst a multitude of mental afflictions, one
should be vigorous in a thousand ways and unconquerable
by the hosts of mental afflictions, like a lion by a herd of
deer
Chapter Seven
(60) So, when standing amidst a horde of disturbing emotions,
I shall hold my ground (proudly),
in a thousand ways, and not be thrown off by the pack of disturbing emotions,
like a lion with jackals and such.
and again Wallace who seems closer to Berzin:
Abiding amidst a multitude of mental afflictions, one
should be vigorous in a thousand ways and unconquerable
by the hosts of mental afflictions, like a lion by a herd of
deer
Last edited by Lukeinaz on Sun Dec 24, 2017 7:42 pm, edited 1 time in total.
Re: Bodhicaryavatara Discussion
Excellent!javier.espinoza.t wrote: ↑Sun Dec 24, 2017 12:27 pmI havn't studyed it! You go first pleaseJosef wrote: ↑Sat Dec 23, 2017 4:10 am I'm not sure if this has been done before, or if folks are interested but I thought it might be useful to start an ongoing thread for discussion different aspects of the Bodhicaryavatara, both from the perspective of practice and interpretation of the stanzas etc.
This is the first teaching I ever received and I have received it numerous times since then. Personally, I draw a great deal of grounding and inspiration from it and would love to hear (and discuss) the experiences of you all.
In my current reading Ive been struck by the timely relevance of certain stanzas in chapter 4, Vigilance.
Although they are in the context of ancient Indian monasticism there is a strong message about conduct for dharma practitioners (and anyone really) in the modern world, especially in terms of sexual misconduct.
The stanza I find quite relevant:
93. Do not sit upon a horse, on beds or seats,
with women of another house, alone.
All that you have seen, or have been told, to be offensive—this you should avoid.
Putting a modern spin on this stanza says a lot about how we treat others in private or public settings. If we truly follow this advice we will honor the internal processes of those around us and be respectful of others. This stanza screams #metoo to me.
I also think there is a rush to abandon "concepts" of politeness etc. and rush into some sort of romanticized notion of wisdom being free from social constraints. This can lead to a great deal of harm and for me at least, Shantidevas words here ring true as a guide to kindness and proper behavior for a practitioner of the buddhadharma.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
Re: Bodhicaryavatara Discussion
I think Shantideva was realized, so it would make sense that he was teaching from that perspective.Lukeinaz wrote: ↑Sun Dec 24, 2017 7:37 pm I read this verse last night and started to wonder if Shantideva ever taught dzogchen. I like Padmakara's translation better but here is Berzin's with a much different feel:
Chapter Seven
(60) So, when standing amidst a horde of disturbing emotions,
I shall hold my ground (proudly),
in a thousand ways, and not be thrown off by the pack of disturbing emotions,
like a lion with jackals and such.
and again Wallace who seems closer to Berzin:
Abiding amidst a multitude of mental afflictions, one
should be vigorous in a thousand ways and unconquerable
by the hosts of mental afflictions, like a lion by a herd of
deer
Since Dzogchen is the essence of the Buddhas realization this would make sense.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
-
- Posts: 2753
- Joined: Sun Jan 01, 2017 12:29 am
Re: Bodhicaryavatara Discussion
This stanza brings peace among man. I believe that this conduct prevents suspicion, jelousy and enmity.Josef wrote: ↑Sun Dec 24, 2017 7:39 pmExcellent!javier.espinoza.t wrote: ↑Sun Dec 24, 2017 12:27 pmI havn't studyed it! You go first pleaseJosef wrote: ↑Sat Dec 23, 2017 4:10 am I'm not sure if this has been done before, or if folks are interested but I thought it might be useful to start an ongoing thread for discussion different aspects of the Bodhicaryavatara, both from the perspective of practice and interpretation of the stanzas etc.
This is the first teaching I ever received and I have received it numerous times since then. Personally, I draw a great deal of grounding and inspiration from it and would love to hear (and discuss) the experiences of you all.
In my current reading Ive been struck by the timely relevance of certain stanzas in chapter 4, Vigilance.
Although they are in the context of ancient Indian monasticism there is a strong message about conduct for dharma practitioners (and anyone really) in the modern world, especially in terms of sexual misconduct.
The stanza I find quite relevant:
93. Do not sit upon a horse, on beds or seats,
with women of another house, alone.
All that you have seen, or have been told, to be offensive—this you should avoid.
Putting a modern spin on this stanza says a lot about how we treat others in private or public settings. If we truly follow this advice we will honor the internal processes of those around us and be respectful of others. This stanza screams #metoo to me.
I also think there is a rush to abandon "concepts" of politeness etc. and rush into some sort of romanticized notion of wisdom being free from social constraints. This can lead to a great deal of harm and for me at least, Shantidevas words here ring true as a guide to kindness and proper behavior for a practitioner of the buddhadharma.
Certainly, today this can be labeled as "archaic" but it is also true that people today is not very truthful nor respectful with his/her companions.
What else can this conduct cause or prevent?
Last edited by jet.urgyen on Mon Dec 25, 2017 12:33 am, edited 1 time in total.
true dharma is inexpressible.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
Re: Bodhicaryavatara Discussion
Shantideva's remedy for anger, not sure what chapter that is, I think is one of the greatest things I've ever read. It should be required reading for all humans. I don't think I've read the entire text, but I'm interested in doing so.
Re: Bodhicaryavatara Discussion
Yes, chapter 8, Patience.TharpaChodron wrote: ↑Mon Dec 25, 2017 12:14 am Shantideva's remedy for anger, not sure what chapter that is, I think is one of the greatest things I've ever read. It should be required reading for all humans. I don't think I've read the entire text, but I'm interested in doing so.
One of my favorites as well.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
Re: Bodhicaryavatara Discussion
It also prevents misconduct.javier.espinoza.t wrote: ↑Mon Dec 25, 2017 12:01 amThis stanza brings peace among man. I believe that this conduct prevents suspicion, jelousy and enmity.Josef wrote: ↑Sun Dec 24, 2017 7:39 pmExcellent!
In my current reading Ive been struck by the timely relevance of certain stanzas in chapter 4, Vigilance.
Although they are in the context of ancient Indian monasticism there is a strong message about conduct for dharma practitioners (and anyone really) in the modern world, especially in terms of sexual misconduct.
The stanza I find quite relevant:
93. Do not sit upon a horse, on beds or seats,
with women of another house, alone.
All that you have seen, or have been told, to be offensive—this you should avoid.
Putting a modern spin on this stanza says a lot about how we treat others in private or public settings. If we truly follow this advice we will honor the internal processes of those around us and be respectful of others. This stanza screams #metoo to me.
I also think there is a rush to abandon "concepts" of politeness etc. and rush into some sort of romanticized notion of wisdom being free from social constraints. This can lead to a great deal of harm and for me at least, Shantidevas words here ring true as a guide to kindness and proper behavior for a practitioner of the buddhadharma.
Certainly, today this can be labeled as "archaic" but it is also true that people today is not very truthful nor respectful with his/her companions.
What else can this conduct cause or prevent?
If we are careful in our behavior and the situations we find ourselves in we are less likely to do harm.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
-
- Posts: 2753
- Joined: Sun Jan 01, 2017 12:29 am
Re: Bodhicaryavatara Discussion
I see. Would this be also valid for monks? I wonder bacause ¿why become monk if one is more likely to break vows? Is it that Boddhisattva's practice doesn't depends on monkhood?Josef wrote: ↑Mon Dec 25, 2017 12:42 amIt also prevents misconduct.javier.espinoza.t wrote: ↑Mon Dec 25, 2017 12:01 amThis stanza brings peace among man. I believe that this conduct prevents suspicion, jelousy and enmity.Josef wrote: ↑Sun Dec 24, 2017 7:39 pm
Excellent!
In my current reading Ive been struck by the timely relevance of certain stanzas in chapter 4, Vigilance.
Although they are in the context of ancient Indian monasticism there is a strong message about conduct for dharma practitioners (and anyone really) in the modern world, especially in terms of sexual misconduct.
The stanza I find quite relevant:
93. Do not sit upon a horse, on beds or seats,
with women of another house, alone.
All that you have seen, or have been told, to be offensive—this you should avoid.
Putting a modern spin on this stanza says a lot about how we treat others in private or public settings. If we truly follow this advice we will honor the internal processes of those around us and be respectful of others. This stanza screams #metoo to me.
I also think there is a rush to abandon "concepts" of politeness etc. and rush into some sort of romanticized notion of wisdom being free from social constraints. This can lead to a great deal of harm and for me at least, Shantidevas words here ring true as a guide to kindness and proper behavior for a practitioner of the buddhadharma.
Certainly, today this can be labeled as "archaic" but it is also true that people today is not very truthful nor respectful with his/her companions.
What else can this conduct cause or prevent?
If we are careful in our behavior and the situations we find ourselves in we are less likely to do harm.
true dharma is inexpressible.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
Re: Bodhicaryavatara Discussion
It depends on the individual I suppose.javier.espinoza.t wrote: ↑Mon Dec 25, 2017 12:57 amI see. Would this be also valid for monks? I wonder bacause ¿why become monk if one is more likely to break vows? Is it that Boddhisattva's practice doesn't depends on monkhood?Josef wrote: ↑Mon Dec 25, 2017 12:42 amIt also prevents misconduct.javier.espinoza.t wrote: ↑Mon Dec 25, 2017 12:01 am
This stanza brings peace among man. I believe that this conduct prevents suspicion, jelousy and enmity.
Certainly, today this can be labeled as "archaic" but it is also true that people today is not very truthful nor respectful with his/her companions.
What else can this conduct cause or prevent?
If we are careful in our behavior and the situations we find ourselves in we are less likely to do harm.
For example, Patrul only took novice vows because he knew he would be limited by full ordination and have trouble keeping the vows.
I think this text was originally meant for those holding vinaya vows but the stanzas just offer more than that one perspective. This rings true throughout the text and is a testament to the scope, compassion, and skill of Mahayana.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
Re: Bodhicaryavatara Discussion
In Nectar of Manjushri's Speech, the commentary by Kunzang Pelden, a disciple of Patrul Rinpoche, he treats verses 5:91-96 together under the heading "Avoidance of giving scandal to others".
I consider the point of this passage to mean being considerate, polite, and unobtrusive in the work of becoming a bodhisattva. The core of these verses, for me, is captured in v.93cd: “And all that you have seen, or have been told, / To be a cause of scandal – that you should avoid.”
I think of this section as “ordinary etiquette”, meaning that having brought mind and body in line with refuge in Dharma, it is important that my behavior should always be respectful of others in any environment. My mother taught me that manners simply mean making others feel comfortable. I don’t think it is necessary for modern practitioners to adopt all of Shantideva’s specific admonitions literally. Rather it is our job to discern his intent from his many examples and adapt it to our own circumstances.
And that includes both the social circumstances and one's personal situation. I would answer Javier's question ("Is it that Boddhisattva's practice doesn't depends on monkhood?") by saying that, no, taking bodhisattva vows does not depend on taking the vows of monks of nuns. In fact, once when I attended an HHDL teaching, he led the packed Radio City Music Hall in the bodhisattva vows using chapters two and three of the Bodhicharyavatara. I took them again, more solemnly on my own in the context of my regular puja when I was studying Bodhicharyavatara and had come to better understand what the vows meant. It is possible to have the intention to attain bodhichitta ("aspiring") long before one is able to actually put it into practice ("active"). For those of us like that, the vows express that intention and practicing the bodhisattva deeds helps bring us to the point where the mere deeds will become the "perfections" with wisdom.
(Incidentally, Josef, I think you meant to refer to chapter 6 in an earlier post. That is the chapter on Patience.)
I consider the point of this passage to mean being considerate, polite, and unobtrusive in the work of becoming a bodhisattva. The core of these verses, for me, is captured in v.93cd: “And all that you have seen, or have been told, / To be a cause of scandal – that you should avoid.”
I think of this section as “ordinary etiquette”, meaning that having brought mind and body in line with refuge in Dharma, it is important that my behavior should always be respectful of others in any environment. My mother taught me that manners simply mean making others feel comfortable. I don’t think it is necessary for modern practitioners to adopt all of Shantideva’s specific admonitions literally. Rather it is our job to discern his intent from his many examples and adapt it to our own circumstances.
And that includes both the social circumstances and one's personal situation. I would answer Javier's question ("Is it that Boddhisattva's practice doesn't depends on monkhood?") by saying that, no, taking bodhisattva vows does not depend on taking the vows of monks of nuns. In fact, once when I attended an HHDL teaching, he led the packed Radio City Music Hall in the bodhisattva vows using chapters two and three of the Bodhicharyavatara. I took them again, more solemnly on my own in the context of my regular puja when I was studying Bodhicharyavatara and had come to better understand what the vows meant. It is possible to have the intention to attain bodhichitta ("aspiring") long before one is able to actually put it into practice ("active"). For those of us like that, the vows express that intention and practicing the bodhisattva deeds helps bring us to the point where the mere deeds will become the "perfections" with wisdom.
(Incidentally, Josef, I think you meant to refer to chapter 6 in an earlier post. That is the chapter on Patience.)
Where now is my mind engaged? - Shantideva
Re: Bodhicaryavatara Discussion
Thanks for this Jeff, a wonderful contribution.Jeff H wrote: ↑Mon Dec 25, 2017 4:40 am In Nectar of Manjushri's Speech, the commentary by Kunzang Pelden, a disciple of Patrul Rinpoche, he treats verses 5:91-96 together under the heading "Avoidance of giving scandal to others".
I consider the point of this passage to mean being considerate, polite, and unobtrusive in the work of becoming a bodhisattva. The core of these verses, for me, is captured in v.93cd: “And all that you have seen, or have been told, / To be a cause of scandal – that you should avoid.”
I think of this section as “ordinary etiquette”, meaning that having brought mind and body in line with refuge in Dharma, it is important that my behavior should always be respectful of others in any environment. My mother taught me that manners simply mean making others feel comfortable. I don’t think it is necessary for modern practitioners to adopt all of Shantideva’s specific admonitions literally. Rather it is our job to discern his intent from his many examples and adapt it to our own circumstances.
And that includes both the social circumstances and one's personal situation. I would answer Javier's question ("Is it that Boddhisattva's practice doesn't depends on monkhood?") by saying that, no, taking bodhisattva vows does not depend on taking the vows of monks of nuns. In fact, once when I attended an HHDL teaching, he led the packed Radio City Music Hall in the bodhisattva vows using chapters two and three of the Bodhicharyavatara. I took them again, more solemnly on my own in the context of my regular puja when I was studying Bodhicharyavatara and had come to better understand what the vows meant. It is possible to have the intention to attain bodhichitta ("aspiring") long before one is able to actually put it into practice ("active"). For those of us like that, the vows express that intention and practicing the bodhisattva deeds helps bring us to the point where the mere deeds will become the "perfections" with wisdom.
(Incidentally, Josef, I think you meant to refer to chapter 6 in an earlier post. That is the chapter on Patience.)
And yes, Chapter 6
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
Re: Bodhicaryavatara Discussion
I'd like to bump this post because I agree with Josef that this is a remarkable guide to the "Guide". Thanks for sharing it, Josef! This is the first I'd seen it, but I spent some time with it over the last couple of days. It is quite concise and an easy read.Josef wrote: ↑Sat Dec 23, 2017 6:41 pm Here is a brilliant guide to meditating on the text by Patrul.
http://www.lotsawahouse.org/tibetan-mas ... hining-sun
The entire first half is the complete liturgy for self-administering the bodhisattva vows, including all the relevant text from chapters 1, 2, and 3. It really brings home the flavor of whipping up an avid aspiration then rationally and emotionally immersing oneself in making the commitment, just as Shantideva does it.
The second half then describes and explains the practical application of the commitment by summarizing the practice of each of the six paramitas. He cuts right to the core of Shantideva's message briefly and incisively, while providing the overall flow and context. As Josef says, "Brilliant".
I wanted to have it handy as a hardcopy reference, so I downloaded it to Word and reformatted it into a booklet (8-1/2 x 11 book fold, printed on both sides, flipped on short end). If anyone else would like it in that format you can PM me and I'll email it to you.
Where now is my mind engaged? - Shantideva
Re: Bodhicaryavatara Discussion
Thanks Jeff!Jeff H wrote: ↑Tue Dec 26, 2017 4:39 pmI'd like to bump this post because I agree with Josef that this is a remarkable guide to the "Guide". Thanks for sharing it, Josef! This is the first I'd seen it, but I spent some time with it over the last couple of days. It is quite concise and an easy read.Josef wrote: ↑Sat Dec 23, 2017 6:41 pm Here is a brilliant guide to meditating on the text by Patrul.
http://www.lotsawahouse.org/tibetan-mas ... hining-sun
The entire first half is the complete liturgy for self-administering the bodhisattva vows, including all the relevant text from chapters 1, 2, and 3. It really brings home the flavor of whipping up an avid aspiration then rationally and emotionally immersing oneself in making the commitment, just as Shantideva does it.
The second half then describes and explains the practical application of the commitment by summarizing the practice of each of the six paramitas. He cuts right to the core of Shantideva's message briefly and incisively, while providing the overall flow and context. As Josef says, "Brilliant".
I wanted to have it handy as a hardcopy reference, so I downloaded it to Word and reformatted it into a booklet (8-1/2 x 11 book fold, printed on both sides, flipped on short end). If anyone else would like it in that format you can PM me and I'll email it to you.
I would love a copy.
"All phenomena of samsara depend on the mind, so when the essence of mind is purified, samsara is purified. Since the phenomena of nirvana depend on the pristine consciousness of vidyā, because one remains in the immediacy of vidyā, buddhahood arises on its own. All critical points are summarized with those two." - Longchenpa
-
- Posts: 2753
- Joined: Sun Jan 01, 2017 12:29 am
Re: Bodhicaryavatara Discussion
I always wondered how this is possible, it is marvelous, amazing.13. Even those who’ve committed intolerable misdeeds,
Through having bodhicitta instantly are freed,
Just like a brave companion banishing all one’s fears—
Why then would the prudent fail to put their trust in it?
http://www.lotsawahouse.org/indian-mast ... yavatara-1
I think even depression could be cured this way. It worked well for me, hatred and sadness gone, step by step. No? What's the main cause od depression? Isn't self grasping?
true dharma is inexpressible.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.
The bodhisattva nourishes from bodhicitta, through whatever method the Buddha has given him. Oh joy.