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In order for bodhisattvas to give of their body, possessions, and virtues for the sake of all sentient beings, they must learn to guard and protect them. Chapter 2–7 discusses the various practices bodhisattvas can engage in to accomplish this. Such practices include finding and following a suitable teacher, studying the sūtras and following the precepts and ethical discipline taught therein, protecting the body from harm, upholding one's virtue by avoiding transgressions, etc.
Concise Summary of Essential Points
The previous chapters explained what constitutes harm or injury to the bodhisattva and bodhisattva practice. They are mainly the transgressions and many other faults which a bodhisattva must avoid. These nonvirtuous actions and ethical transgressions are of grave harm to the practitioner because they violate the moral integrity of the person, bring about karmic consequences which are painful, and deprive them of the opportunity to practice the path to enlightenment. In order to avoid these harms, Śāntideva recommends that a beginner bodhisattva must make a pledge and have a resolution. The practitioner must think and say before the Buddha that it is an act of deceiving the Buddha to cause these harms—that is, to violate the precepts, to criticize or disdain a bodhisattva, to hurt the body or mind of a buddha, to say bad things about bodhisattvas, to not honor the bodhisattvas three times each at day and night, to not think of giving away everything to sentient beings, etc.
Another way to avoid being in a position of causing grave moral harm is to take the right state of birth and not be born in the wrong state. Śāntideva cites The Sūtra of Kṣitigarbha (Kṣitigarbhasūtra), which presents the prayer to not be born as a king, minister, mayor, royal advisor, captain on a ship, and lead scholar, among others, until one has reached the level of tolerance on the path to enlightenment. Such prayers and other methods such as having positive outlooks and attitudes to follow the precepts and overcome defilements and distractions are ways to avoid harm. Similarly, The Sūtra Encouraging Superior Intention (Adhyaśayasaṃcodanasūtra), which Śāntideva cites, presents two sets of four things to avoid harm. The first set includes (1) reflecting on one's mistakes, (2) not criticizing others on the bodhisattva path, (3) not envying houses of friends and alms givers, and (4) not uttering unpleasant words. The second set advises one to (1) avoid ignorant people, (2) not attract a following, (3) remain in solitude, and (4) persevere in meditation. The sūtra also advises the practitioner to avoid gain and services having seen their problems, avoid distractions having seen their problems, avoid love of speech having seen its problems, avoid indulgence in sleep having seen its problems, avoid love of work having seen its problems, and avoid love of expansion having seen the problems of expansion. It describes in detail the many flaws and ills associated with such vices.
In brief, Śāntideva states that avoidance of harm means avoidance of meaningless activities. Meaningful activity is to benefit others. That which brings no benefit to others is meaningless and is thus to be avoided. Just as air would penetrate any cavity or empty space, in the same way faults and harm would infiltrate the gaps and lapses. Thus, it is very important for a bodhisattva to have no lapses and gaps, and such lack of flaws or lapses is achieved by immersing oneself in meditation on emptiness which is endowed with all aspects—that is, the meditation on emptiness without forsaking the compassion of a bodhisattva.
Additional resources
Here we need to think about what would be particularly useful to the student/reader at this point. Link to key terms found in chapter one? Any thoughts?
The Compendium of Training
