Introduction to Bodhicaryavatara #2

by Venerable Shangpa Rinpoche.

Introductory Chapter
In the introductory chapter of the Text, Santideva said, "These commentaries may not be beneficial for others but they are very beneficial for myself and my mind stream".
This is a humble way of expression. Great masters always try to put down self and put up others. They try to get rid of their pride and ego in this way.
This teaching contains ten chapters or categories of explanation.

Chapter One - Precious Human Body
The first chapter talks about the precious human body and how we should make proper use of it. It also introduces Bodhicitta.
The commentary states that the precious human body, with all the right conditions is very difficult to obtain. Once it is fortunately obtained, if not properly used, it is not easy to obtain again in future. When obtained, the precious human body has lots of negative actions most of the time. So much so that the chances of reflecting positive thoughts are very slim.
Sometimes, we do have good thoughts. This comes either through the blessings from the Buddha or the result of one's own good karma. Such good thoughts are like a dark night without moonlight or stars. Suddenly lightning comes. Instantly one can see things for just one second and it goes off again. Our daily life is just like that. We tend to have negative thoughts. It is so difficult for good thoughts to arise, just like the lightning that appears for only a second.
Once we have reflected positive thoughts, we have to combine it with good action and attitude. This will be the turning point of oneself. The accumulation of negative actions is so great that they are not so easy to purify or to get rid off. We have accumulated these negative actions since the beginning of time. Our accumulations of good actions are just like lightning. They come suddenly and go off in a second. So, it is very difficult to clear away our negative actions.
However, because of the compassion and skilful means of the Buddha, any amount of negative actions can be purified. This is done through the development of Bodhicitta to purify all our defilements in a short time. It is just like the burning of bushes that are as huge as a mountain with lust one matchstick 40 burn the whole thing effortlessly. No accumulation of merits can do this.
Our accumulation of negative actions is so much that we need eons to purify them. But if we use this profound method, we do not need so much effort. This Bodhicitta or Enlightened Attitude is able to turn one's ordinary state to the Enlightenment State, just like a formula that turns metal into gold. It can turn our body, which is so dirty and imperfect, into Enlightenment. So, the development of Bodhicitta is a very perfect method.
Compared with Bodhicitta, the other methods of accumulation of merits, such as doing good deeds, are very mild and very poor They are just like banana trees, once the fruits are grown, their trunks have to be chopped down as they cannot bear fruit again. The development of Bodhicitta is like other fruit trees. They keep producing fruits throughout their whole lifetime. The accumulations of merits do not have an end.
Bodhicitta has two parts: Aspiration Bodhicitta and Application Bodhicitta. Aspiration Bodhicitta is just like our Intention to go on a journey. For example, I want to go to the United States. Firstly, I must have the intention to go there. Next, I decide to go there. When I have decided to go there, that is Aspiration Bodhicitta. In practice we say, "For the benefits of all sentient beings, I must achieve Enlightenment".
Application Bodhicitta is like I have bought an air ticket and boarded the plane. Each moment of the time when the plane flies towards the destination, I am getting closer and closer to Enlightenment. In practice, we go through the path of purification, accumulation of merits and wisdom, etc, until we reach the Enlightenment State. This is Application Bodhicitta.

Chapter Two - Confession
In order to absorb this Bodhicitta, we do certain actions, i.e. offering, prostration, taking refuge and confession. These start with the offering of one's own body, speech and mind to the Buddha. It also includes whatever good things we have, such as the mandala offering, and whatever things we feel good, in order to get rid of attachment.
In order to absorb the qualities of the Buddha, we do prostrations and take refuge in the Buddha, Dharma and Sangha. Buddhahood is the final destination we have to reach. We have to realize Buddhahood; therefore we take refuge in the Buddha. We have to rely on the Buddha.
Taking refuge in the Dharma, the teachings of Buddha is the Path to enable us to achieve our final destination. So, we also rely on the teachings of the Buddha.
The Sangha is the guidance. To follow the path securely, we need spiritual guidance from spiritual friends, that is, taking refuge in the Sangha.
The final part of this chapter is on confession. Whenever we examine our actions and ourselves in the past and present, we find a lot of actions, which are not favourable and are not according to the Dharma, or they are bad actions. If we don't recognise them as bad, we cannot abandon them. If we recognise, we can heal.
We should think, "I should not do this. Wrong actions will lead to sufferings." So, recognise our wrong actions and feel regret, and think, "I should stop doing this in future, since I know this is not good". We also rely on Buddha for forgiveness.

Chapter Three - Taking Bodhicitta Vows
The third chapter is on taking the Bodhicitta Vows. We take the Bodhicitta Vows as all those great beings had done previously. They had treasured Bodhicitta, taken the Bodhicitta Vows, attained Enlightenment and benefited all sentient beings unconditionally. We say, "Likewise, today, I also want to follow their way of actions, so I take the Bodhicitta Vows. Henceforth, I will do all the actions which benefit sentient beings." This is the meaning of Bodhicitta Vows.

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