by Laura K. Secor

Hello my friends,

We are continuing our exploration of the Bodhicharyavatara, the Way of the Bodhisattva, written by Shantideva a long time ago.  It is humbling to realize that when Shantideva contemplated the words of the Buddha 1300 years ago, the words of the Buddha had been providing grist for the contemplative mill already for 1300 years.

Last month, we looked at the first third of this book, in which Shantideva explains the reasons one might desire to take the Bodhisattva vow, to spend a lifetime pursuing, aspiring to, returning to again and again, the ideals of self-knowledge and being of benefit to others.  At its base, it calls upon a natural generosity of spirit through which we all desire to help other people, or other beings, or the Universe, and says that the best way to be of help is to understand ourselves.

After describing that commitment in the first third, in the middle third of the book, Shantideva counsels us on how to stay the course.  He acknowledges that there are many times we fall short.  In fact, most of the verses of the middle section talk about the various failures (and I’ve decided in the interests of positive thinking to leave those out), the risks of becoming selfish or discouraged.  However, these shortcomings are never permanent.  It is a hallmark of this philosophy/religion that hell is never forever.  You, we, everyone, can always make a fresh start.  So in addition to many dire warnings, Shantideva has some encouragement for continually renewing our commitment to big-hearted aspiration.

In her book “No Time to Lose”, Pema Chodron says, “When we’re young, there’s a natural spark that energizes us and motivates us to learn, as well as a fear of becoming like some of the older people we see: stuck in their ways, with closed minds and no more spirit of adventure.”  She is talking about the wisdom she has gleaned from studying the Bodhicharyavatara, but I believe she brings her own natural optimism to bear.  She has dedicated her life to wrestling with negative emotions, but finds the joy in the struggle.  She writes, “It’s true that as some people get older, they begin spending more time in pursuit of comfort and security.  But Shantideva is passionately determined to keep his youthful curiosity alive.  He aspires to continually stretch his heart beyond its current preconceptions and biases.  Instead of staying stuck in his cocoon, he wants to grow in flexibility and enthusiasm.”  I think she is speaking of herself as much as the sage.

This word, “enthusiasm” is one Pema has introduced into her study of the text.  Where I find the text full of worried warnings, Pema sees Shantideva’s enthusiasm for fighting the good fight.  She adds, “The bodhisattva path is not about being a “good” person or accepting the status quo.  It requires courage and a willingness to keep growing.”  In other words, enthusiasm.

The central challenge is those negative emotions that Buddha called “Kleshas”.  Pema writes, “Kleshas arise with the subtle tension inherent in dualistic perception.  If we don’t catch this tension, it sets off a chain reaction of “for” or “against”. These reactions quickly escalate, resulting in full-blown aggression, craving, ignorance, jealousy, envy and pride – in other words, full-blown misery for ourselves and others.”  This is the trap we are always falling into – reaching for some things and pushing away other things.  Spending all our time saying “I want this” and “I don’t want that.”  She continues – and with these words gives us our power tool for dismantling these negative thought-structures, “Kleshas survive on ignorance – ignorance of their insubstantial nature and the way we reinforce them – and they are fueled by thoughts.  That their power can be diffused by attentiveness is the main theme” of the fourth chapter of Shantideva’s book.

Here are some of Shantideva’s own words:

For it’s as if by chance that I have gained
This state so hard to find, wherein to help myself.
And now, when freedom – power of choice – is mine,
If once again I’m led away to hell,

I am as if benumbed by sorcery,
My mind reduced to total impotence
With no perception of the madness overwhelming me.
O what is it that has me in its grip?

Anger, lust – these enemies of mine – 
Are limbless and devoid of faculties.
They have no bravery, no cleverness;
How then have they reduced me to such slavery?

The key we’ve been looking for, our power-tool, is our mind.  We can see that these demons which enslave us are not real entities.  They have no limbs.  They have no sense-organs.  They have no will.  We are the ones giving them their power.  By attending closely to the moments where we give them their power, we can choose to take that power back.  Pema, again: “We have the inherent wisdom and ability to halt this chain reaction early on.  To the degree that we’re attentive, we can nip the addictive urge while it’s still manageable.  Just as we’re about to step into the trap, we can at lease pause and take some deep breaths before proceeding…. Without the intelligence to see that it harms us and the clear intention to turn it around, that familiar urge will be very hard to interrupt before it’s going strong.

For many years now, I’ve been listening to Pema’s wise words about taking that moment before stepping into the trap.  And I still step into the trap.  But it has changed recently.  Recently, I can watch myself feeling attraction towards the trap, watch myself turning my attention to the trap, watch myself leaning my body into the trap, watch, even, the moment when I step inside.  This is the quality of attention.  By giving myself the gift of paying attention, I am beginning to have choices where before I had none.  I am going to continue giving these strange addictive thoughts my compassionate attention, my clear seeing, and I hope that I will, gradually, gently, thoughtfully learn to stand in my own center rather than chasing these limbless whims.  You can too.