Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
Lesson No. 26
Date: 4th November 2005
[8]
The Mighty One has said that all such things
Are (the working of) an evil mind,
Hence within the three world spheres
There is nothing to fear other than my mind
Verse [8] talks about how all the fears of cyclic existence and the three realms
arise from the mind. All the happiness that we are looking for and the suffering that
we want to avoid, when they are related to any of these three realms, they
originate from the mind. The text also mentioned that all qualities depend on the
mind; they come from the mind.
This is the intent of all the scriptures. If you check them, they all say with one voice
that there is a need to discipline the mind. It is something that we can understand
at the individual level. At times when afflictions such as anger, attachment,
ignorance, pride, jealousy, etc. arise in the mind, we will experience suffering and
unhappiness. On the other hand, if a person has less discursive thoughts and the
three mental poisons occur less frequently, or the person has a concentrated mind
or the thought of always benefiting others, then normally we would find that such a
person would have fewer problems and be much happier.
For example, when one’s desire and attachment are strong and one is looking for,
trying to achieve or get something, but fails to get the object or to achieve
whatever goal that one has set out to do, one’s suffering will be correspondingly
stronger. We can investigate to see whether this is true or not.
At those times when we have a lot of discursive thoughts or the three mental
poisons are manifesting strongly in our minds, we experience more suffering and
unhappiness. At times when the discursive thoughts or the mental poisons are not
so strong in our minds, we experience more peace. By reflecting along these lines,
we will understand what we have been talking about here: all fears and worries
originate from the mind. Therefore, we should protect the mind against non-virtue
and guide the mind towards virtue (to stop the mind from following after discursive
thoughts).
The point here is that we should protect or guard our minds, with mindfulness and
introspection, against non-virtue that leads us to suffering. We do this because we
want to avoid suffering and to attain happiness. Although we look for happiness,
we run away from the causes of happiness. Although we wish to avoid suffering,
we run after the causes of suffering. This is wrong.
Shantideva said that everything originates from the mind, and therefore, it is
important to protect or guard the mind against non-virtue and to focus the mind on
a virtuous object. We are under the control of our minds that, in turn, are controlled
by negative emotions that disturb the very peace and calmness of the mind when
they arise in the mind. Therefore, we experience unhappiness and suffering. We
Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
need to control our minds and let our minds come under the control of virtue.
When this happens, we experience happiness.
So far, we have been discussing how qualities, like the six perfections, depend on
the mind. We have completed the perfection of joyous perseverance. Next, we will
look at how the perfection of concentration also depends on the mind.
e’ Absorption relies on mind
[ 16 ]
The knower of reality has said
That even if recitation and physical hardships
Are practiced for long periods of time,
They will be meaningless if the mind is distracted elsewhere.
Concentration is the mind that is able to stay or focus on an object, selected and
imputed by the mind. Concentration is developed with the mind and not with the
physical senses, eg. the eye. When the chosen object arises in the mind, there is
an appearance of the object in the mind. One then focuses on that object.
As it says in Verse [16], even if we endure a lot of physical hardships to achieve a
particular goal, we will not succeed if we are distracted. This applies to our
practices such as doing our daily prayers, reciting mantras or even doing Nyungnas. No matter how much hardship we endure with our bodies and speech and
how much effort we exert, we will not achieve any great purpose or benefit if our
minds are distracted, while we are engaging in these practices.
When we do our prayers, we need to try to do them while concentrating on a
virtuous object. It is the same with reciting mantras or doing Nyung-nas. The
practice of the teachings of the Buddha is not done primarily with the body or
speech but with the mind. Therefore, the mind is of paramount importance. The
Buddha himself said:
'O monks, when practiced with a min d distracted to desire-objects,
physical hardships and recitations will bear no results.’
Endnote (13) on page 171 of the root text
- Samadhisamgraha Sutra, Thog. p. 74,
Another quotation from the Middling Perfection of Wisdom Sutra states, “One’s
goal will not be achieved if one attempts or practises with a distracted mind.” If
one’s goal is not achieved, then one can forget about achieving the goals of
others.
When we do worldly activities with concentrated minds, we will probably achieve
better results. If that is the case for worldly activities, it is more so for spiritual
practice. Doing practice with a concentrated mind is important. If we do not do our
practices with a concentrated mind, we will probably not achieve any significant
result.
Lesson 26
Page 2 of 9
Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
That is why people stay as they are. They may have been practising for ten,
twenty, thirty, forty, or fifty years, and yet they do not achieve any significant
results or change. There are people who complain that they have done these
daily practices and recited these mantras for a long time, but they do not see any
significant results and their minds have not changed. This is exactly what we have
been talking about here. This is the result of doing practices with a distracted mind.
If these practices were done with a concentrated mind, one would probably be
able to see some changes or results. Whenever we are doing our practices, be it
daily prayers or mantra recitations, it is important to do those practices with
concentration and without any distraction.
We need to develop the mind that is able to stay focused on the practice so that it
will become the perfection of concentration one day. The same applies to listening
to the teachings. It is important to listen to the teaching without any distractions.
When the teachings are going on, we should try to understand what is being said,
look at what is mentioned in the text and try to see the meaning behind the
explanation given. When we are able to listen in such a way, we will be able to
plant the imprints of those teachings very strongly in our minds and we will really
learn along the way. Otherwise, nothing will happen. Again it boils down to doing
such activities with concentration.
f’ Wisdom relies on mind
[ 17 ]
Even those who wish to find happiness and overcome misery
Will wander with no aim nor meaning
If they do not comprehend the secret of the mind
The paramount significance of Dharma.
Wisdom is the mind that can differentiate between what is right and what is wrong.
“The paramount significance of Dharma” (ie. the main teachings or the cream of
the teachings) refers to the meaning of emptiness or selflessness. It is called the
“secret of the mind” because it should not be taught to those who are unsuitable
vessels. One of the root downfalls of the bodhisattva vows is teaching emptiness
to those who are not ready or untrained. Without comprehending this secret of the
mind (the meaning of selflessness), there is no way we will be able to achieve the
sorrowless state or nirvana. When we do not understand this secret of the mind,
even if we want to cut the root of samsara, there is no way we will be able to do so.
We will continue to circle in cyclic existence.
The point here is that we need to develop the wisdom that realises selflessness or
emptiness. If we do not realise this, we will not be able to cut the root of samsara
and we will continue to circle in cyclic existence. Therefore, it is important to
develop this wisdom. The development of this wisdom also depends on the mind.
This is how all the six perfections depend on the mind.
Lesson 26
Page 3 of 9
Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
iii) Making effort in guarding mind
1. Brief Presentation
2. Extensive Explanation
1. Brief Presentation
[ 18 ]
This being so,
I shall hold and guard my mind well.
Without the discipline of guarding the mind,
What use are many other disciplines?
“This being so” refers to what we have been talking about here. If it is the case that
abandoning all faults and acquiring all good qualities depend on the mind, then
“I shall hold and guard my mind well.” We should guard the mind by not forgetting
what is to be abandoned and what is to be practised. We need introspection to
check what we are up to with our bodies and minds. We guard our minds with
such introspection.
Without this discipline of guarding the mind, even if one has many other kinds of
disciplines, such as doing daily prayers, etc., they are of no use. Doing daily
prayers, keeping vows and so forth are necessary conditions for supporting the
practice of developing and guarding the mind. We need to make that happen.
If that does not happen, then no matter how much we engage in these practices
and endure hardships with our bodies and minds, no matter how many prayers we
do in a day, or how extensive our daily practice may be, they do not bring about
any great benefit.
When we talk about daily recitations (the Tibetan word for ‘commitments’ means
just that - to do certain recitations everyday), the whole point of doing daily
recitations, be it mantras or sadhanas, is for us to transform or change our minds.
When we talk about reciting sadhanas and self-generation practices (ie visualising
ourselves as the deity), these practices are not meant for exercising the mouth.
The point here is to meditate and reflect on the meaning of deity yoga. The deity
yoga is a method for us to change and subdue our minds. It is the same with
reciting mantras - we should reflect on the meaning of the mantras that we are
reciting. When we do this, there will be great benefit. When we do not reflect on
the meaning, we do not get anywhere because our daily recitations remain at the
level of recitation. Until we reflect on the meaning, the mind will never change. The
whole point of doing all these daily recitations and prayers is for these practices to
fulfil and serve the purpose of changing the mind.
Verse [18] points out, “Without the discipline of guarding the mind, what use are
many other disciplines?” When we remain at the level of daily recitations, then it
becomes just that. When there are too many daily prayers to recite, then it
becomes a problem, as there is too much to do. Nothing will happen if we are just
reciting without any reflection. Lama Atisha said, “You Tibetans practise 100
deities and achieve none. We Indians practise one deity and achieve everything.”
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Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
The point here is that if we want to practise, we can just rely on one deity and keep
it at that.
Whatever virtue we do with our bodies and speech, we should try our best to
make sure that those practices will contribute to changing our minds. Even if we
recite just one “OM MANI PADME HUM,” but that single recitation brings some
sort of positive change to our minds, then that is far better than someone reciting
tens of thousands of “OM MANI PADME HUM” with nothing happening to the
mind. We should try our best to ensure that whatever practices we do contribute
to changing our minds for the better. If that does not happen, then it becomes
empty no matter how long we spend - years, or thousands of years or whole
lifetimes – doing the practices.
This is the reason why people do not change even though they remain Buddhists
their whole lives. Instead of changing for the better, anger, attachment, pride or
jealousy grows by the year despite doing all these practices. It boils down to the
fact that the practices they had been doing did not become the cause for them to
change their minds for the better.
We can use another example: When we wish to show our respect for another
person, sincerely from our hearts, it will also be beneficial for our minds. But when
our feelings towards others are not sincere, then, whatever we may do outwardly using pleasant words or acting in a nice manner towards them - is of no use.
2. Extensive Explanation
a. The way to guard mind
b. The reasons it is necessary to guard it
c. The benefits of guarding it
d. Devoting oneself to mindfulness in order to guard mind
a. The way to guard mind
[ 19 ]
Just as I would be attentive and careful of a wound
When amidst a bustling uncontrolled crowd,
So I should always guard the wound of my mind
When dwelling among harmful people.
When we have a wound, we will be careful to avoid a situation where someone
may touch it and cause us pain. In the same way, we should guard the wound of
our minds “when dwelling among harmful people.” When we see an object or
person who can be a catalyst for the arising of anger, we have to protect our
minds. As mentioned in the text, when we see objects of attachment, such as
women, we have to be careful to guard the mind and rely on mindfulness.
When we find ourselves in situations where we are surrounded by objects that will
cause us to develop anger or desire and attachment, it is important to guard the
mind from and not let the mind run after those objects, by depending on
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Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
mindfulness and conscientiousness. We should be conscientious in guarding our
minds just as we would protect the wounds that we have on our bodies.
Here, we are looking at the way to guard the mind by using the analogy of having
a wound. When we have a wound and we have to go to crowded places, we would
be careful in protecting the wound and making sure that nothing comes in contact
with it. If someone touches the wound, we know that we may get an infection, or at
the very least, it will definitely hurt. As we do not want to experience these
unpleasant feelings, we protect ourselves and make sure we go forth in a proper
way.
It is the same with guarding the mind. When we are dwelling amongst harmful
people, when we find ourselves in a potentially harmful situation where we are
surrounded by objects of aversion or attachment and desire, we need to be careful
and guard the mind. If we let our minds follow the afflictions and run after these
objects, we will experience greater suffering and our hopes for a good rebirth,
liberation and enlightenment will all be gone.
b. The reasons it is necessary to guard it
[ 20 ]
And if I am careful of a wound
Through fear of it being slightly hurt,
Then why do I not guard the wound of my mind
Through fear of being crushed by the mountains of hell?
When we are careful of our wounds due to the fear of them being hurt in the
slightest way, why do we not guard the wounds of our minds through fear of being
crushed by the mountains of hell? If we want to avoid this, it is appropriate to
guard our minds by relying on mindfulness and vigilance. We guard the mind by
reflecting on the faults of not doing do.
Liberation in the Palm of Your Hand by Pabongka Rinpoche, page 368
The Assemble-and-be-Crushed Hell – Rebirth here is usually the [karmic] ripening of killing.
Two mountains resembling, say, “goats” or rams’ heads race together and you are crushed
between them; there is no avenue to escape. The two mountains separate and your body
regenerate to its former state. The process is repeated again and again
c. The benefits of guarding it
[ 21 ]
Should I behave in such a way as this,
Then whether among harmful people
Or even in the midst of women,
The steady effort to control myself will not decline.
“If we behave in such a way” means, if we guard the mind by relying on
mindfulness and introspection as explained, even if we place ourselves in
situations where we meet with harmful people or with objects of anger or
attachment, etc. such conditions will not create any obstacles to our keeping our
Lesson 26
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Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
vows or maintaining our practices and so forth. “Even in the midst of women”
refers to one’s object of attachment; if you are a man and your objects of
attachment are women, this applies to you; if you are a woman and your objects of
attachment are men, it becomes, for you, “even in the midst of men”. We maintain
mindfulness and introspection in such situations. Then our ability to keep our vows
and maintain our practice will not be harmed.
Here we are talking about people who have already developed strong mindfulness
and introspection. When we have developed strong mindfulness and introspection,
even if we find ourselves in unfavourable situations, such external conditions will
not cause much problem or no problem at all. In the case of beginners, who are
not familiar with the practice, until they gain some stability, it is best to avoid the
object. The benefit of guarding the mind is that, when the mind is well guarded,
external conditions will not act as obstacles.
d. Devoting oneself to mindfulness in order to guard mind
[ 22 ]
It is better to be without wealth,
Honour, body and livelihood,
And it is better to let other virtues deteriorate,
Rather than ever to let (the virtues of) the mind decline.
(In Tibetan, there is a sense in this outline that one is devoting oneself to
mindfulness voluntarily because one now sees the point.)
This verse says that even if we are not accorded respect or service, or we are
deprived of our reputation and the necessities for survival, or we lose our lives,
that is still better than to let the practice of guarding the mind decline. Even if the
practices with our bodies and speech deteriorate, those are also better than to let
the practice of guarding the mind decline.
It is more important never to let the practice of guarding one’s precepts or training
decline or degenerate, even at the cost of one’s life. Losing one’s life is
insignificant when compared to the importance of letting the practice of guarding
the mind deteriorate. In Gyaltsab Je’s commentary on this verse, he affixes
bodhicitta to the last line:“It is better to let other virtues deteriorate than to let
bodhicitta decline.” He is talking about how important it is not to let one’s bodhicitta
decline. Gyaltsab Je talks about bodhicitta rather than just the mind because, here,
we are talking about the methods to prevent bodhicitta from degenerating.
What this verse is saying, in essence, is that our practice of virtues that are done
with our bodies and speech may decline, but it is most important not to let the
virtue of the mind decline.
b) The method for guarding mind: Guarding mindfulness and alertness
i) Brief Presentation
ii) Extensive Explanation
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Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
i) Brief Presentation
[ 23 ]
O you who wish to guard your minds,
I beseech you with folded hands:
Always exert yourselves to guard
Mindfulness and alertness.
When one’s mindfulness and introspection deteriorate and decline, then one will
not be able to guard the mind. Therefore, “O you who wish to guard your minds, I
beseech you with folded hands”. We need to rely on the mindfulness of not
forgetting to place the mind on the virtuous object and not forgetting the virtuous
object. We also need to rely on vigilance that checks and sees what one is up to
with one’s body, speech and mind. We rely on mindfulness and vigilance to guard
the mind in such a way.
Shantideva is telling us - “I beseech you with folded hands” - not to let the
practice of guarding the mind, by employing mindfulness and vigilance,
deteriorate even at the cost of our lives. He is beseeching us with folded hands
not because we are the objects of faith for him but because this is an extremely
important point here - we need to protect our minds with mindfulness and
vigilance.
The difference between mindfulness (dran-pa; Skt: smrti) and alertness (shesbzhin; Skt: samprajanya) is explained as follows in Thog. p. 69 seq.,
'In this context "mindfulness" means to be mindful of all that one has accepted to
relinquish and to cultivate. "Alertness" means to be skilful in applying oneself to
this relinquishment and cultivation.’
Endnote (14) on page 172 of the root text
ii) Extensive Explanation
1’ The disadvantages of lacking alertness
a. If one is separated from mindfulness and alertness, any
action one performs has little force
b. Wisdom will not become pure
c. Ethics will not become pure
d. Virtues accumulated in the past will be destroyed
e. The accomplishment of virtues not previously performed will be
hindered
2’ Guarding mindfulness as a method of guarding alertness
a. If one is separated from mindfulness and alertness, any action one
performs has little force
(Note:This comes under the outline of “The disadvantages of lacking alertness.” but
mindfulness is mentioned here.)
[ 24 ]
People who are disturbed by sickness
Have no strength to do anything (useful),
Likewise those whose minds are disturbed by confusion
Have no strength to do anything (wholesome).
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Amitabha Buddhist Centre – Basic Program Module 5
Engaging in the Bodhisattva Deeds
When people, who are usually very intelligent and capable, are tormented by
serious illnesses, they may not be able to speak or carry out their usual activities
such as their jobs. In the same way, when those, who are usually considered very
intelligent and of clear minds, etc. are somehow distracted due to lack of
mindfulness and vigilance, they become confused as to what should be adopted
and what should be abandoned. Because of this, whatever virtuous action
undertaken by that mind will have very little force behind it.
The point of this verse is that we need to guard the mind with mindfulness and
vigilance. If we do not do that, then even when we do engage in any virtue, that
virtue will be very weak.
b. Wisdom will not become pure
[ 25 ]
Whatever has been learnt, contemplated and meditated upon
By those whose minds lack alertness,
Just like water in a leaking vase,
Will not be retained in their memory.
If our minds lack vigilance, knowledge that we have acquired through study,
contemplation or meditation on the teachings will not be retained in our memory,
just like water in a leaking vase. We are trying to establish the reason why wisdom
will not become pure or be developed. When there is lack of vigilance, whatever
we are trying to do or learn will probably not be retained in our minds. When that
happens, then our wisdom will probably not develop as well.
I think the connection here is that when our vigilance deteriorates or declines, our
memory will also decline; if our memory declines, then our wisdom will also decline
or deteriorate.
Wisdom develops from mindfulness. Mindfulness is not forgetting the virtuous
object. If mindfulness deteriorates, wisdom deteriorates. Wisdom arises and
develops from the development of memory. In this commentary, it is said, “If
vigilance deteriorates, one’s mindfulness or memory will deteriorate. When that
happens, one’s wisdom will also deteriorate.” The text mentions the necessity of
relying on mindfulness also, in addition to vigilance. Even if we have vigilance, we
will not be able to retain the object or whatever knowledge we have gained without
mindfulness. Therefore, mindfulness is also important.
Proofread by: Cecilia Tsong
Date: 17th November 2005
Checked by: Yap Siew Kee
Date: 18th November 2005
Lesson 26
Page 9 of 9