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|sub-theme=Preliminary Practices | |||
|sub-themes=The Seven Branch Offering;Mind Training: Cultivating Generosity; | |||
|jumbo-image=Labun-hang-limboo-5GQXdm557ag-unsplash.jpg | |||
|jumbo-text=In the context of the ''Bodhicaryāvatāra'', the preliminary practices constitute the preparation phase that precedes the formal declaration and acceptance of the bodhisattva vow. These practices lay the groundwork for taking the vow and thus become the foundation upon which bodhicitta is cultivated and nurtured. | |||
|main-text=The formal bestowal of the bodhisattva vow typically follows a three step procedure that includes a preparation, a main part, and a conclusion (''sbyor dngos mjug gsum''). Though within the narrative of the text itself, the ''Bodhicaryāvatāra'' does not explicitly present itself as a ritual for this bestowal, Śāntideva does follow this structure over the course of the second and third chapters. Due to this, and the popularity of the ''Bodhicaryāvatāra'', sections of these chapters were later extracted to form the basis for the liturgical arrangement of a ritualized vow ceremony that became widespread in the Tibetan tradition. | |||
The | The Tibetan term ''sbyor ba'', rendered here as ''preparation'', carries the connotation of the initial stage of engagement with an activity. Thus in this context, the preparation involves a series of preliminary practices and Śāntideva's presentation of these is divided into two parts, the first of which 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. | ||
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|classes=col-md-4 | |||
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|term=yan lag bdun | |||
|definition=The typical set of the seven branches are prostrations, offering, confession, rejoicing in virtue, requesting to turn the wheel of Dharma, requesting to not pass into nirvāṇa, and the dedication of merit, presented in that order. | |||
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As for the first, this includes what are known as the seven branches, which are a series of religious services or observances performed for the sake of accumulating merit. Though some of them represent physical actions, such as bowing or presenting offerings, these are typically performed in the form of liturgical prayer. Therefore, these seven are often referred to as the seven branch offering or the seven branch prayer. | |||
In his ''Śikṣāsamuccaya'', Śāntideva enumerates these seven with the following citation, | |||
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|quote-text= | |||
Great beings who, having heard of the bodhisattva’s way of life, and having understood with discernment how difficult it is, bravely take on the burden of saving all those who are suffering, should carry out reverence, offerings, confession of faults, rejoicing in the goodness of others, requesting the Buddhas to teach, imploring them [to remain in cyclic existence] and dedicating goodness to Awakening. | |||
|source-wiki-page=The Training Anthology of Śāntideva | |||
|page-number=16 | |||
}} | |||
In the ''Bodhicaryāvatāra'' there are, in fact, eight branches and Śāntideva's presentation begins with an extensive section on offerings, which is then followed by homage and refuge, the latter of which is not typically included as one the branches. However, from confession onwards the list is the same. Śāntideva begins his discussion of these branches at the start of the second chapter with a series of more than twenty verses on offerings, including the following examples, | |||
{{PullBcaVerses|2.1|37}} | |||
{{PullBcaVerses|2.8;2.9|38}} | |||
{{PullBcaVerses|2.22|40}} | |||
Then, one pays homage with prostrations and bows, | |||
{{PullBcaVerses|2.24|40}} | |||
And then ones goes for refuge, | |||
{{PullBcaVerses|2.26|40-41}} | |||
Followed by the confession of past negative actions, | |||
{{PullBcaVerses|2.27; 2.31|41}} | |||
Rejoicing in virtue, | |||
{{PullBcaVerses|3.1|47}} | |||
Requesting the teachers to turn the wheel of dharma, | |||
{{PullBcaVerses|3.5|47}} | |||
Requesting the teachers to remain and not pass into nirvāṇa, | |||
{{PullBcaVerses|3.6|48}} | |||
And, finally, the dedication of merit for the welfare of all sentient beings, | |||
{{PullBcaVerses|3.7|48}} | |||
These eight branches are followed by the verses on mind training, which in this context involves 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. | |||
{{PullBcaVerses|3.11|48}} | |||
}} | |||
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