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The Tibetan term ''sbyor ba'', rendered here as ''preparation'', carries the connotation of actively getting ready to perform a task. Thus in this context, the preparation involves a series of preliminary practices, or preparatory procedures as Dorji Wangchuk refers to them, that prepares the aspiring bodhisattva and sets the stage for the adoption of the vow. Śāntideva's presentation of these is divided into two parts. The first is geared toward the accumulation of merit and the second toward the cultivation of an altruistic motivation. Both of which are deemed to be necessary prerequisites that prepare those aspiring to fully commit themselves to the bodhisattva path. | The Tibetan term ''sbyor ba'', rendered here as ''preparation'', carries the connotation of actively getting ready to perform a task. Thus in this context, the preparation involves a series of preliminary practices, or preparatory procedures as Dorji Wangchuk refers to them, that prepares the aspiring bodhisattva and sets the stage for the adoption of the vow. Śāntideva's presentation of these is divided into two parts. The first is geared toward the accumulation of merit and the second toward the cultivation of an altruistic motivation. Both of which are deemed to be necessary prerequisites that prepare those aspiring to fully commit themselves to the bodhisattva path. | ||
==Accumulation of Merit== | |||
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==Mind Training== | |||
The second part of the preliminary practices is concerned with the cultivation of an altruistic motivation and is presented as a form of mind training (''blo sbyong''). This term is typically associated in the Tibetan tradition with a genre of teachings introduced by Atiśa that became one of the core practices in the Kadam school founded by his disciples. However, in the context of this particular section of the ''Bodhicaryāvatāra'', mind training is directly related to the cultivation of generosity. Therefore, here it involves actively developing the intention to give away the three foundations of ego-clinging, which are one's body, possessions, and the merit accrued in both past and future. | The second part of the preliminary practices is concerned with the cultivation of an altruistic motivation and is presented as a form of mind training (''blo sbyong''). This term is typically associated in the Tibetan tradition with a genre of teachings introduced by Atiśa that became one of the core practices in the Kadam school founded by his disciples. However, in the context of this particular section of the ''Bodhicaryāvatāra'', mind training is directly related to the cultivation of generosity. Therefore, here it involves actively developing the intention to give away the three foundations of ego-clinging, which are one's body, possessions, and the merit accrued in both past and future. | ||
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