Root text: "Wisdom," the ninth chapter of The Way of the Bodhisattva (Bodhicharyavatara) by Shantideva
Faith and Intelligence
Nagarjuna, the second-century Indian master, states that both faith and intelligence are crucial factors for our spiritual development, and, of the two, faith is the foundation. He clearly states , however, that for faith to have sufficient power to drive our spiritual progress, we need intelligence, a faculty that can enable us to recognize the right path and to cultivate deep insights. Your understanding should not remain, however, merely at the level of knowledge and intellect. Rather it should be integrated into your heart and mind so that there is a direct impact on your conduct. Otherwise your study of Buddhism will be purely intellectual and will have no effect on your attitudes, your conduct, and your way of life. (p. 3)
Ignorance-a profound disparity between our perception of reality and reality
What is unique to the Buddhist teaching is that underlying its entire spiritual path is the premise that there is a profound disparity between our perception of reality and the way things really are. This disparity at the heart of our being leads to all sorts of psychological confusion, emotional afflictions, disappointments and frustrations –in a word, suffering. Even in our day-to-day life, we are constantly exposed to situations where we feel deceived, disillusioned, and so on. One of the most effective antidotes to this type of situation is to consciously develop our knowledge, widen our perspectives, and become more familiar with the world. By doing this, we will find ourselves more able to cope with adversities, and to be not so constantly in a state of frustration and disillusionment. (p. 7)
Suffering
Three kinds of sufferings: 1.obvious sufferings (pain…); 2. the suffering of change (transient nature of pleasurable sensations…); 3.the pervasive suffering of conditioning (the nature of our existence…) (pp.8-9)
The Path to Enlightenment
A specific procedure for proceeding on the path to enlightenment: 1. avert the effects of negative and troublesome states of mind as they manifest in our behavior; first, we take refuge in the Three Jewels, lead an ethically disciplined life, restrain from the ten negative actions 2. generating insights into the nature of no-self or emptiness; overcome grasping at self, or intrinsic existence; practice the three higher training (ethical discipline, meditation, wisdom) 3. the total elimination of all distorted views; overcome not only our afflictive and negative states of mind, and overcome the predispositions and habits formed by these deluded states. This final stage is achieved through combining insight into emptiness with universal compassion. (pp. 13-14)
Aryadeva's Four Hundred Verses on the Middle Way (Chatushatakashastra)
Contemplative Practice on the Subtle Impermanence
Reflect upon the subtle impermanence, the dynamic process, the momentary , ever-changing nature of phenomena. This is not confined to external objects; it extends also to our mindstream. Although there is a continuum, if we reflect upon individual instances of our cognitive events –the emotions, thoughts, and mental states that we have—we will find that they are all momentarily changing. They never remain still. So reflect upon this moment-to-moment, changing and dynamic nature of internal and external phenomena. This, in brief, is how you can contemplate the subtle impermanence of all things and events. (p. 45)
Source:
The Dalai Lama. Practicing Wisdom: The Perfection of Shantideva's Bodhisattva Way. (Boston, MA: Wisdom Publications, Inc., 2005).
