Abstract
This essay considers the eighth century Indian Buddhist monk, Śāntideva’s strategy of using the afflictive mental states (kleśas) for progress towards liberation in his Introduction to the Practice of Awakening (Bodhicaryāvatāra). I begin by contrasting two images from the first chapter that represent the power of bodhicitta: the fires destroying the universe at the end of time, and the mercury elixir that transmutes base metals into gold. The first of these, I argue, better illustrates the text’s predominant strategy of destroying the afflictive mental states directly by their antidotes. The second, in contrast, represents an alternative strategy in which afflictive mental states (kleśas) like anger, craving and delusion, are manipulated for liberative gain. I offer several examples of Śāntideva’s use of the kleśas in his text, and argue that they can be understood as a continuation of the logic of skillful means, in which destructive actions, and here destructive mental states, are used to lessen suffering. Finally, I suggest that one reason Śāntideva employs the kleśas in this way is because of his realization that many practitioners early on the bodhisattva path will lack the motivation necessary to successfully pursue the difficult training of the bodhisattva.
Highlights
In many ways, the eighth century Indian Buddhist monk, Santideva’s Introduction to the Practice of Awakening (Bodhicaryāvatāra, hereafter: BCA) is a surprising text
Best known for its stunning characterizations of compassion, it seethes with descriptions of the kleśas, the mental afflictions which include rage
The metaphor is taken from alchemy, in which rasajātam is an elixir of mercury which, due to its subtle nature, penetrates base metals like lead and copper, purifying and transforming them into gold while remaining itself uncorrupted (White 1984, p. 53)
Summary
It is easy to give a rough pass at what Sa ̄ntideva means by bodhicitta in the BCA. It is the thought or intention (citta) to attain the full awakening (bodhi) of an enlightened Buddha in order to most effectively liberate all sentient beings from saṃsāra. Performing this task requires the development of the six perfections (pāramitās) of generosity (dāna), ethical restraint (śīla), patience (kṣānti), effort (vīrya), concentration (dhyāna) and wisdom (prajñā), four of which receive their own chapter in Sa ̄ntideva’s BCA. Sa ̄ntideva’s lengthy treatment of wisdom in the ninth chapter, and the extensive meditations on compassion given in the eighth chapter suggest that Sa ̄ntideva accepts the Mahayana position that bodhicitta involves the union of compassion and wisdom. It is easy to give a rough pass at what Sa ̄ntideva means by bodhicitta in the BCA It is the thought or intention (citta) to attain the full awakening (bodhi) of an enlightened Buddha in order to most effectively liberate all sentient beings from saṃsāra.. 152), and see his chap five section four and chapter eight for summaries of a range of positions held on the meaning of bodhicitta and its synonyms in Mahayana sutras He claims that Mahayana texts differed as to whether bodhicitta is a moment of main consciousness (citta), an associated mental factor (caitasika) such as intention (cetanā), or a combination of both (197). This will be sufficient for examining its transformative power, which is my main interest here
Sign-in/Register to view highlights & summary Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a callDisclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.
