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<h4>The Need for Discipline</h4> | <h4>The Need for Discipline</h4> | ||
In order to protect bodhicitta, one of the primary factors needed is discipline, which is the main theme of chapters 4 and 5. Discipline is required in order to subdue our scattered minds and to prevent the awakening mind from weakening. To establish good discipline, we need the mental tools of conscientiousness, mindfulness, and vigilance. | In order to protect bodhicitta, one of the primary factors needed is discipline, which is the main theme of chapters 4 and 5. Discipline is required in order to subdue our scattered minds and to prevent the awakening mind from weakening. To establish good discipline, we need the mental tools of conscientiousness, mindfulness, and vigilance. These tools are the chief means through which we are able to subdue our minds, and they provide crucial support for the bodhisattva's practice of the perfection (''pāramitā'') of ethical discipline. Chapters 4 and 5 lay out the functions and methods of cultivating these three essential mental factors, which aid us in maintaining the wish to attain full enlightenment for the welfare of all sentient beings. To maintain this bodhicitta, these three mental factors assist us in distinguishing between those practices that help our progress and should be taken up on the path from those practices that hinder us and should be avoided. | ||
The fourth chapter focuses mainly on conscientiousness ( | The fourth chapter focuses mainly on conscientiousness (''apramādha'', ''bag yod''), sometimes also translated as carefulness. Conscientiousness is a mental factor which functions to protect the mind from negative forms of action. It is a tool that allows us to meticulously examine our actions of body, speech, and mind within the perspective of what is to be taken up and what is to be avoided. | ||
The Tibetan historian and Buddhist researcher Geshe Dungkar Rinpoche Lobsang Trinley (1927–1997) describes conscientiousness as a way of tuning or adjusting our minds such that when we are thinking of engaging in some kind of negative activity, conscientiousness assists us in becoming aware that those actions are faulty and unconstructive. He goes on to explain that the main thrust of the chapter on conscientiousness is about how to behave when interacting with others, how to present ourselves in relation to others, and how to act when our minds are scattered.<ref>[[Dung dkar blo bzang 'phrin las|Dungkar Rinpoche Lobsang Trinley]], ''An Introduction to the Bodhicaryāvatāra'', ''[[Gsung 'bum blo bzang 'phrin las (pod ta pa) (sa rA bod kyi dpe skrun khang gis par skrun zhus 2017)|Spyod 'jug gi gzhung gi ngo sprod]]'' (Dharamsala: Sara Tibetan Publishing House, 2017), 44.</ref> | The Tibetan historian and Buddhist researcher Geshe Dungkar Rinpoche Lobsang Trinley (1927–1997) describes conscientiousness as a way of tuning or adjusting our minds such that when we are thinking of engaging in some kind of negative activity, conscientiousness assists us in becoming aware that those actions are faulty and unconstructive. He goes on to explain that the main thrust of the chapter on conscientiousness is about how to behave when interacting with others, how to present ourselves in relation to others, and how to act when our minds are scattered.<ref>[[Dung dkar blo bzang 'phrin las|Dungkar Rinpoche Lobsang Trinley]], ''An Introduction to the Bodhicaryāvatāra'', ''[[Gsung 'bum blo bzang 'phrin las (pod ta pa) (sa rA bod kyi dpe skrun khang gis par skrun zhus 2017)|Spyod 'jug gi gzhung gi ngo sprod]]'' (Dharamsala: Sara Tibetan Publishing House, 2017), 44.</ref> | ||
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We may feel that we are always unlucky or lack good fortune and that things often go against us. Śāntideva takes a much wider perspective and reminds us that our current situation actually contains a tremendous opportunity. He does this to impress upon us how important the need for conscientiousness is. | We may feel that we are always unlucky or lack good fortune and that things often go against us. Śāntideva takes a much wider perspective and reminds us that our current situation actually contains a tremendous opportunity. He does this to impress upon us how important the need for conscientiousness is. | ||
Verse 16 of chapter 4, for example, speaks to us of how rare and fortunate we are to be born in the human realm and particularly to have the freedoms and advantages | Verse 16 of chapter 4, for example, speaks to us of how rare and fortunate we are to be born in the human realm and particularly to have the freedoms and advantages of a precious human rebirth. | ||
{{PullBcaVerses|4.16}} | {{PullBcaVerses|4.16}} | ||
Śāntideva encourages us to see the rare opportunity we have right now. We are in reasonable health and have enough sustenance and some amount of freedom to practice. But this life is fleeting and a human rebirth hard to obtain again. It is like something of great value briefly lent to us that could be taken back at any moment. As such, Śāntideva argues, we should seize this moment instead of being despondent about temporary obstacles and difficulties. We should uplift our minds and strive in virtue, sustained by the thought of how much fortune we actually already have. | Śāntideva encourages us to see the rare opportunity we have right now. We are in reasonable health and have enough sustenance and some amount of freedom to practice. But this life is fleeting and a human rebirth hard to obtain again. It is like something of great value briefly lent to us that could be taken back at any moment. As such, Śāntideva argues, we should seize this moment instead of being despondent about temporary obstacles and difficulties. We should uplift our minds and strive in virtue, sustained by the thought of how much fortune we actually already have. | ||
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Spurred on by the thought of our precious and rare opportunity and how fragile that opportunity can be, Śāntideva implores us to seize the day and strive to develop this conscientiousness that helps us maintain a healthy and disciplined mind. | Spurred on by the thought of our precious and rare opportunity and how fragile that opportunity can be, Śāntideva implores us to seize the day and strive to develop this conscientiousness that helps us maintain a healthy and disciplined mind. | ||
As Nāgārjuna says in his ''Letter to a Friend'' | As Nāgārjuna says in his ''Letter to a Friend'' (''Suhṛllekha''): | ||
{{QuoteCite | {{QuoteCite | ||
|quote-text=Carefulness is the way to deathlessness, | |quote-text=Carefulness is the way to deathlessness, | ||
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