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In essence, conscientiousness is a tool of awareness regarding what we are doing and how we are doing it. It is a tool to help us reflect on how to engage in positive acts and how to avoid harmful and negative ones. It is the opposite of negligence, intoxication, or lack of awareness.<ref>Kate Crosby and Andrew Skilton, trans., ''The Bodhicaryāvatāra: A Guide to the Buddhist Path to Awakening'', by Śāntideva (Oxford: Oxford University Press, 1996), 23.</ref> | In essence, conscientiousness is a tool of awareness regarding what we are doing and how we are doing it. It is a tool to help us reflect on how to engage in positive acts and how to avoid harmful and negative ones. It is the opposite of negligence, intoxication, or lack of awareness.<ref>Kate Crosby and Andrew Skilton, trans., ''The Bodhicaryāvatāra: A Guide to the Buddhist Path to Awakening'', by Śāntideva (Oxford: Oxford University Press, 1996), 23.</ref> | ||
Gyalse Tokme Zangpo divides chapter 4 into three points of focus for conscientiousness: (1) that which is in regard to training in what is to be accomplished, which is bodhicitta, (2) that which is in regard to thinking about the support, which is precious human rebirth, and (3) that which is in regard to what is to be abandoned, which are the afflictions.<ref>Ngul Chu Tokme Zangpo, ''An Ocean of Excellent Explanation'' (Varanasi: Sakya Students Union 2003), 167.</ref> | Gyalse Tokme Zangpo, the fourteenth-century Kadampa master who studied at Ngulchu Monastery and was a disciple of Buton Rinchen Drub and Rendawa Zhonnu Lodro,<ref>Samten Chhosphel, "Gyelse Tokme Zangpo," ''Treasury of Lives'', accessed April 03, 2024, http://treasuryoflives.org/biographies/view/Gyelse-Tokme-Zangpo/3153.</ref> divides chapter 4 into three points of focus for conscientiousness: (1) that which is in regard to training in what is to be accomplished, which is bodhicitta, (2) that which is in regard to thinking about the support, which is precious human rebirth, and (3) that which is in regard to what is to be abandoned, which are the afflictions.<ref>Ngul Chu Tokme Zangpo, ''An Ocean of Excellent Explanation'' (Varanasi: Sakya Students Union 2003), 167.</ref> | ||
Padma Karpo explains these same divisions in a slightly different way: (1) advice for undertaking perseverance in the practices to be accomplished, (2) advice on exerting oneself in the conducive side of virtue, now that one is endowed with the support, and (3) advice on overcoming the nonconducive side, the enemy of the afflictions. <ref>Pema Karpo, ''A Lamp for the Middle Way: A Commentary on the Bodhisattvacharyavatara, Spyod 'jug gi 'bru 'grel dbu ma'i lam gyi sgron ma'' (Kathmandu: Shree Gautam Buddha Vihara, 2017), 15 (e-book), https://dharmacloud.tsadra.org/library/?post_types=book,book_author&search-terms=A+Lamp+for+the+Middle+Way:+A+Commentary+on+the+Bodhisattvacharyavatara&subjects=any&view=list/</ref> | Padma Karpo explains these same divisions in a slightly different way: (1) advice for undertaking perseverance in the practices to be accomplished, (2) advice on exerting oneself in the conducive side of virtue, now that one is endowed with the support, and (3) advice on overcoming the nonconducive side, the enemy of the afflictions. <ref>Pema Karpo, ''A Lamp for the Middle Way: A Commentary on the Bodhisattvacharyavatara, Spyod 'jug gi 'bru 'grel dbu ma'i lam gyi sgron ma'' (Kathmandu: Shree Gautam Buddha Vihara, 2017), 15 (e-book), https://dharmacloud.tsadra.org/library/?post_types=book,book_author&search-terms=A+Lamp+for+the+Middle+Way:+A+Commentary+on+the+Bodhisattvacharyavatara&subjects=any&view=list/</ref> | ||
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