Many people have the compassionate wish to benefit others, but few understand how to accomplish this successfully in daily life.
Bodhisattvas are friends of the world, who have such strong compassion that they are able to transform all their daily activities into ways of benefiting others.
The path of the Bodhisattva was exquisitely explained in the universally loved poem Guide to the Bodhisattva’s Way of Life by the the 8th century master Shantideva. With this commentary, the full effectiveness and profundity of this wonderful poem are revealed in full and made applicable for our time.
This practical handbook is essential for those wishing to follow a Bodhisattva’s way of life.
'An indispensable Buddhist work - no serious student of Buddhism can afford to be without it.' — JOHN BLOFELD
Excerpt from this book:
An extensive explanation of the power of joy
Whenever we engage in the practice of dharma we should do so joyfully. If we let ourselves become depressed by the physical and mental problems that might arise, our ability to practise continuously in the future will be hindered. For example, if we enter a month-long meditational retreat and find that our mind is filled with problems, it is unlikely that we shall be motivated to do such a retreat again. Many of these problems and difficulties arise because we do not know how to practise in a reasonable manner and instead push ourselves beyond our limits. The result of such an extreme method of practice is nothing but unhappiness.
If we can maintain a sense of joy, not only shall we experience inner happiness and peace but the fruits of our practice will swiftly arise. As a result we shall relish the opportunity to practise even more. [63] Just as a sportsman enjoys his sport and is not content to give it up, so should we practise dharma: never tiring of it and only wishing to do more.
[64] In their search for happiness worldly people exert much effort in business ventures although it is far from certain that they will be successful. Perhaps the ventures will be profitable but it is also possible that their only results will be frustration and dissatisfaction. In spite of this uncertainty, these people pursue their work with joy and enthusiasm. When we practise the dharma there can be no doubt about its result; it is certain to be happiness. If people can be enthusiastic about something whose results are dubious, why do we not take great pleasure and joy in practising something that will never betray us?
This is an important point to consider. We should investigate deeply to see if the activities we habitually engage in bring us the results we expect or not. In general, we are very motivated to pursue the five sensual objects of desire: pleasing forms, sounds, smells, tastes and tactile objects. [65] Yet, as Shakyamuni Buddha said, all of these objects are like honey smeared on a razor's edge or like a beautiful flower that is in fact poisonous. If we approach these five sensual objects with the great attachment they normally evoke, we should be prepared to continue experiencing the sufferings and dissatisfaction of cyclic existence endlessly.
If we eat something that looks attractive but is actually poisonous we may not experience anything adverse immediately. At first it may even taste quite sweet. But after we swallow this poisonous food it becomes the cause of much pain. In the same way, if we use attractive objects with much attachment and desire, we may experience some pleasure at first but this will quickly fade, only to be replaced by dissatisfaction, desperation and suffering. Our attraction to these transitory pleasures will close the door to liberation and open the gate leading to the three lower realms.
In another analogy, Shakyamuni Buddha compared objects of desire to a fire. We can find relief from the cold by sitting in front of a fire but, if we over-estimate it as a source of pleasure and reach out and touch it, we shall be severely burned. With great delight a moth is drawn to a candle-flame but is soon charred and consumed by it. Similarly, holding on with attachment to the small pleasures derived from attractive objects deprives us of the certain happiness of enlightenment and exposes us to disappointment and misery.
It is very helpful to keep the above analogies in mind and meditate on the many faults and disadvantages of samsaric desires. Once we become dissatisfied with pursuing sensual objects, which give momentary pleasure but lasting suffering, we can ask ourselves, as Shantideva does:
Why do I not enter the path to liberation wherein is contained no word of suffering and which confers both temporary and ultimate happiness? Throughout my dharma practice I shall be like the elephant who, tormented by the heat of the midday sun, plunges into a cool and refreshing pool. [66]
If we can maintain a sense of joy, not only shall we experience inner happiness and peace but the fruits of our practice will swiftly arise. As a result we shall relish the opportunity to practise even more. [63] Just as a sportsman enjoys his sport and is not content to give it up, so should we practise dharma: never tiring of it and only wishing to do more.
[64] In their search for happiness worldly people exert much effort in business ventures although it is far from certain that they will be successful. Perhaps the ventures will be profitable but it is also possible that their only results will be frustration and dissatisfaction. In spite of this uncertainty, these people pursue their work with joy and enthusiasm. When we practise the dharma there can be no doubt about its result; it is certain to be happiness. If people can be enthusiastic about something whose results are dubious, why do we not take great pleasure and joy in practising something that will never betray us?
This is an important point to consider. We should investigate deeply to see if the activities we habitually engage in bring us the results we expect or not. In general, we are very motivated to pursue the five sensual objects of desire: pleasing forms, sounds, smells, tastes and tactile objects. [65] Yet, as Shakyamuni Buddha said, all of these objects are like honey smeared on a razor's edge or like a beautiful flower that is in fact poisonous. If we approach these five sensual objects with the great attachment they normally evoke, we should be prepared to continue experiencing the sufferings and dissatisfaction of cyclic existence endlessly.
If we eat something that looks attractive but is actually poisonous we may not experience anything adverse immediately. At first it may even taste quite sweet. But after we swallow this poisonous food it becomes the cause of much pain. In the same way, if we use attractive objects with much attachment and desire, we may experience some pleasure at first but this will quickly fade, only to be replaced by dissatisfaction, desperation and suffering. Our attraction to these transitory pleasures will close the door to liberation and open the gate leading to the three lower realms.
In another analogy, Shakyamuni Buddha compared objects of desire to a fire. We can find relief from the cold by sitting in front of a fire but, if we over-estimate it as a source of pleasure and reach out and touch it, we shall be severely burned. With great delight a moth is drawn to a candle-flame but is soon charred and consumed by it. Similarly, holding on with attachment to the small pleasures derived from attractive objects deprives us of the certain happiness of enlightenment and exposes us to disappointment and misery.
It is very helpful to keep the above analogies in mind and meditate on the many faults and disadvantages of samsaric desires. Once we become dissatisfied with pursuing sensual objects, which give momentary pleasure but lasting suffering, we can ask ourselves, as Shantideva does:
Why do I not enter the path to liberation wherein is contained no word of suffering and which confers both temporary and ultimate happiness? Throughout my dharma practice I shall be like the elephant who, tormented by the heat of the midday sun, plunges into a cool and refreshing pool. [66]
