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It is said that the animal realm is generally characterized by ignorance. There are certain exceptional cases where animals show unique mental capabilities, but in general animals lack sophisticated cognitive abilities. Crucially, they are nearly always unaware of any consequence to their actions. They are therefore unable to comprehend what would be necessary to abandon to follow the path to liberation and what actions to take up in service of the path. | It is said that the animal realm is generally characterized by ignorance. There are certain exceptional cases where animals show unique mental capabilities, but in general animals lack sophisticated cognitive abilities. Crucially, they are nearly always unaware of any consequence to their actions. They are therefore unable to comprehend what would be necessary to abandon to follow the path to liberation and what actions to take up in service of the path. | ||
Some animals have been born through unusual karmic ripening into situations of great comfort and luxury. But the majority of the wild world is usually prey to uninterrupted suffering. The domesticated animals we see around us, especially the pets of humans, lead lives which are not representative of life in the animal realm. In the wild, most creatures are in constant terror of losing their lives. The threat of direct predators is ever-present, and we see with our own eyes how creatures are in a constant state of agitation. They concern themselves only with immediate needs, such as food, shelter, and mates. | Some animals have been born through unusual karmic ripening into situations of great comfort and luxury. But the majority of the wild world is usually prey to uninterrupted suffering. The domesticated animals we see around us, especially the pets of humans, lead lives which are not representative of life in the animal realm. In the wild, most creatures are in constant terror of losing their lives. The threat of direct predators is ever-present, and we see with our own eyes how creatures are in a constant state of agitation. They concern themselves only with immediate needs, such as food, shelter, and mates. In addition, these days we see the new and ever-increasing threat of human impact on the natural habitats of the world, with many species being brought closer and closer to extinction. Here, Śāntideva encourages us to dedicate all our merit for these helpless beings trapped in their animal existence, and particularly from the most direct threat of all, the threat of losing their own life. | ||
<h4>Dedication for the Hungry Ghosts</h4> | <h4>Dedication for the Hungry Ghosts</h4> | ||
Revision as of 16:54, 14 May 2024
Dedication for the Propagation and Prosperity of the Buddha's Doctrine
The chapter concludes with Śāntideva's verse of dedication to Mañjughoṣa and to his gurus. Mañjuśrī's kindness enabled Śāntideva to give up all his attachments to worldly life and to make sincere effort in the virtuous practices of learning, contemplation, and meditation.
And now to Mañjughoṣha I prostrate, Whose kindness is the wellspring of my good intent. And to my virtuous friends I also bow Whose inspiration gave me strength to grow.
Page(s) 171
Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Way of the Bodhisattva: A Translation of the Bodhicharyāvatāra. By Śāntideva. Rev. ed. Shambhala Classics. Boston: Shambhala Publications, 2006.
Particularly because of Mañjuśrī, the wish to cultivate bodhicitta and the urge to compose the Bodhicaryāvatāra arose in Śāntideva, and so he pays his respects and offers his body, speech, and mind up in homage. In Crosby and Skilton's translation from the Sanskrit, we read the following:
I bow down to Mañjughoṣha through whose inspiration my mind turns to good. I honour the spiritual friend through whose inspiration it grows strong. (10.58)[1]
This translation gives the feel of how Mañjughoṣa's influence was the initial cause that helped turn Śāntideva's mind to good. Once turned in a positive direction, his gurus then helped him to build on this inspiration and make firm in his mind the realizations related to hearing, contemplation, and meditation.
Khenpo Kunpal says the following of this homage to the gurus:
In the same vein he prostrates respectfully to the holy beings thanks to whose kindness he was able to take monastic ordination and receive the bhikshu vows—the same beings who spread and propagate the Dharma of transmission and realization, namely, the ordaining abbot Jinadeva and the other teachers of the glorious monastery of Nalanda and elsewhere. To all his spiritual teachers, therefore, Shantideva bows down.[2]
This provides us with the link back to Śāntideva's history—his gurus and the tradition of Nalanda. Khenpo Kunpal continues by saying that
in the same way, we too should consider as our teachers all those through whose kindness our minds have absorbed some of the qualities of the Dharma of transmission and realization. And remembering their kindness, we too should respectfully reverence them in thought, word, and deed.[3]
We should always be reminded that while these are personal reflections of Śāntideva on his experiences of training, they are also an indirect form of advice for ourselves. This is true of the text as a whole. In the first chapter, although he says the text was only composed to familiarize his mind with the topics, inadvertently his audience also gains a complete instruction on the way of the bodhisattva.
For us also, it is important to continually remember the kindness of our teachers. Through them we have received the inspiration to turn our minds toward the Buddhist path. And it is through their continued support and guidance that we traverse the road that leads to buddhahood.
