Explore/Chapter 8 - Meditative Concentration: Difference between revisions
From Bodhicitta
< Explore
No edit summary |
No edit summary |
||
| Line 36: | Line 36: | ||
Śāntideva encourages us to take up this focused mind and to apply it to cultivating the lifeblood of the Mahāyāna path, the mind of enlightenment. | Śāntideva encourages us to take up this focused mind and to apply it to cultivating the lifeblood of the Mahāyāna path, the mind of enlightenment. | ||
In the earlier chapters of ''The Way of the Bodhisattva'' (''Bodhicaryāvatāra''), there was much mention of bodhicitta, its benefits, and the practices associated with this central part of the bodhisattva path. But in the second half of chapter eight, we find a much more detailed presentation of the stages of mental development required in order to cultivate relative bodhicitta | In the earlier chapters of ''The Way of the Bodhisattva'' (''Bodhicaryāvatāra''), there was much mention of bodhicitta, its benefits, and the practices associated with this central part of the bodhisattva path. But in the second half of chapter eight, we find a much more detailed presentation of the stages of mental development required in order to cultivate relative bodhicitta. | ||
In the Mahāyāna tradition, there are two main methods for developing relative bodhicitta, | In the Mahāyāna tradition, there are two main methods for developing relative bodhicitta, the mind wishing to attain enlightenment to most effectively work for the welfare of all sentient beings. The first is the tradition of the seven-point cause and effect, which originates with Maitreya and comes down through Asaṅga. The second tradition, dealt with extensively in the second half of this chapter, is the equalizing and exchanging of self and others. This tradition comes down from Mañjuśrī and through Nāgārjuna to Śāntideva. In chapter 8 Śāntideva presents the development of bodhicitta through the lens of the equalizing and exchanging of self and others. | ||
In both systems the initial stage demands that we have a perspective of equanimity in relation to all sentient life. Self and others must be felt to be completely equal. There are several methods for creating this equality. One way is to understand that all beings are equal in that they wish for happiness and do not wish for suffering. Or it could be a more personal equanimity where we understand that there is not a single being who has not at some point been in the role of our kind and caring mother. The root text of the eighth chapter introduces this process of creating a sense of equanimity with all beings through this first perspective of all being equal in wishing for happiness and not wishing to have suffering. | In both systems the initial stage demands that we have a perspective of equanimity in relation to all sentient life. Self and others must be felt to be completely equal. There are several methods for creating this equality. One way is to understand that all beings are equal in that they wish for happiness and do not wish for suffering. Or it could be a more personal equanimity where we understand that there is not a single being who has not at some point been in the role of our kind and caring mother. The root text of the eighth chapter introduces this process of creating a sense of equanimity with all beings through this first perspective of all being equal in wishing for happiness and not wishing to have suffering. | ||
Revision as of 19:44, 14 November 2024
EXTRAS PANEL: DESIGN ELEMENTS: VIDEO: LEARN MORE
SPECIFIC LINKS TO VIDEOS: WHICH ONES? SIMON PLEASE FIND ONE VIDEO FROM EACH MAJOR TRADITION. See some example videos here: Chapter 8 Multimedia
