Chapter 5: Perfection of Discipline: Avoiding the Harms
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- Chapter 1: Giving One's Body, Possessions, and Virtues
- Chapter 2: Upholding the Dharma from the Perfection of Discipline
- Chapter 3: Perfection of Discipline: Protecting the Dharma Teacher
- Chapter 4: Perfection of Discipline: Discussion of Major Harms in the Sūtras
- Chapter 5: Perfection of Discipline: Avoiding the Harms
- Chapter 6: Protecting the Body
- Chapter 7: Protecting the Possessions and Merit
- Chapter 8: Expiation of Sinful Actions
- Chapter 9: Perfection of Patience
- Chapter 10: Perfection of Effort
- Chapter 11: Praise of Wilderness
- Chapter 12: Purifying the Mind
- Chapter 13: Mindfulness
- Chapter 14: Purification of the Body
- Chapter 15: Purification of Possessions and Merit
- Chapter 16: Enhancement of Body, Possessions, and Merit
- Chapter 17: Benefit of Prostration and Other Practices
- Chapter 18: Recollecting the Three Jewels
- Chapter 19: Enhancing Merit
The previous chapters explained what constitutes harm or injury to the bodhisattva and bodhisattva practice. They are mainly the transgressions and many other faults that a bodhisattva must avoid. These nonvirtuous actions and ethical transgressions are of grave harm to the practitioner because they violate the moral integrity of the person, bring about karmic consequences that are painful, and deprive them of the opportunity to practice the path to enlightenment. In order to avoid these harms, Śāntideva recommends that a beginner bodhisattva must make a pledge and have a resolution. The practitioner must think and say before the Buddha that it is an act of deceiving the Buddha to cause these harms—that is, to violate the precepts, to criticize or disdain a bodhisattva, to hurt the body or mind of a buddha, to say bad things about bodhisattvas, to not honor the bodhisattvas three times each at day and night, to not think of giving away everything to sentient beings, among other harms.
Another way to avoid being in a position of causing grave moral harm is to take the right state of birth and not be born in an unfavorable state. Śāntideva cites The Sūtra of Kṣitigarbha (Kṣitigarbhasūtra), which presents the prayer to not be born as a king, minister, mayor, royal advisor, captain on a ship, and lead scholar, among others, until one has reached the level of tolerance on the path to enlightenment. Such prayers and other methods such as having positive outlooks and attitudes to follow the precepts and overcome defilements and distractions are ways to avoid harm. Similarly, The Sūtra Encouraging Superior Intention (Adhyaśayasaṃcodanasūtra), which Śāntideva cites, presents two sets of four things to avoid harm. The first set includes (1) reflecting on one's mistakes, (2) not criticizing others on the bodhisattva path, (3) not envying houses of friends and alms givers, and (4) not uttering unpleasant words. The second set advises one to (1) avoid ignorant people, (2) not attract a following, (3) remain in solitude, and (4) persevere in meditation.
The sūtra, presented as a dialogue between the Buddha and Maitreya in Deer Park, also advises the practitioner to avoid gain and services having seen their problems, avoid distractions having seen their problems, avoid love of speech having seen its problems, avoid indulgence in sleep having seen its problems, avoid love of work having seen its problems, and avoid love of expansion having seen the problems of expansion. It describes in detail the many flaws and ills associated with such vices. For instance, seeking gain and services, the sūtra argues, engenders attachment, arrogance, stupidity, deception, shamelessness, negligence and carelessness. It undermines mindfulness. It lists the numerous problems and ills associated with a busy life, engagement in chatter, love of sleep, taking up of worldly activities and expansion of such worldly activities.
In brief, Śāntideva states that avoidance of harm means avoidance of meaningless activities. Meaningful activity is to benefit others. That which brings no benefit to others is meaningless and is thus to be avoided. Just as air would penetrate any cavity or empty space, in the same way faults and harm would infiltrate the gaps and lapses. Thus, it is very important for a bodhisattva to have no gaps and lapses, and such lack of flaws or lapses is achieved by immersing oneself in meditation on emptiness that is endowed with all aspects—that is, the meditation on emptiness without forsaking the compassion of a bodhisattva.
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