Bodhichitta, Root and Secondary Bodhisattva Vows

The benefits that are described of having such a bodhichitta heart dedicated for the benefit of others and to enlightenment is as that even if we had the entire world and universe filled with diamonds and offered it all to all the Buddhas, the benefit of dedicating our heart to others and to enlightenment is a much greater thing than all of this. If there was somebody that was going to gouge out all the eyes in the universe and someone else who was going to cause them to not gouge out the eyes, the benefit of a bodhichitta to enlightenment and to others is larger than that of preventing the gouging out of all the eyes in the universe.

If we consider the good qualities of the shravakas and pratyekabuddhas who have achieved liberation, these arhats who have cut off all the disturbing emotions and attitudes and compare them to the good qualities of a bodhisattva, a bodhisattva who has just first developed unlabored bodhichitta and is just on the path of accumulation, the good qualities of such a bodhisattva outshines the qualities of the arhat.

Even if we have a great deal of negative potential, a great deal of that is purified away by bodhichitta. If we have such a bodhichitta, we will see how quickly we achieve the state of a Buddha. If we have bodhichitta, we will be able to fulfill our wishes. If we have these benefits of bodhichitta, we are sure to become enlightened.

The second training is to offer three times in the morning and three times at night to the Triple Gem. This way, we build up our strong positive potential. If we just have one glass and fill it with clean water and offer it to the Triple Gem, this is very positive. Offering water is something that we are not miserly and stingy about. It is good to make use of water offerings. Likewise, we eat three times a day, so we should offer the first portion of it to the Triple Gem. We never forget to eat three times a day, so if we offer when we eat, then we will never forget to make offerings to the Triple Gem. 

[For further details see: Actions for Training from Pledged Bodhichitta]

Preparing for Future Happiness

All beings are equal in their wish to be happy and to avoid pain. If we look at it this way, there are many things we don’t want to experience, such as calamities, epidemic diseases, famines, etc. Sometimes these famines are caused by atmospheric conditions that are not normal and prevent the growth of crops; wars and conflicts in the world are also a source of extreme suffering. In order to eliminate all these problems for humanity, it is important to develop a positive mind, pervaded by the hope of a better world.

If we consider our experience as individuals, we experience different pains, such as physical pain but also mental pain. In every moment of our existence, we want to avoid pain and enjoy even the smallest happiness, aspiring for lasting and stable happiness. If someone helps us and behaves well toward us, we feel joy; if we were to act toward others with a good mind, helping them and giving them what they need, they too would experience happiness. This positive attitude, the mind that desires to benefit every sentient being, is the essence of Buddhism.

Although there are methods of achieving lasting happiness, we spend most of our existence striving for material things like clothes, etc. Many of us have a materialistic vision and perhaps pursue these goals with methods such as stealing, killing and so on. Each of us aspires to happiness, but most people don’t know the method of achieving it, while others manage to survive or get rich without performing negative actions; some have a good motivation and others do not. These two different conditions depend on the habits and choices we have made in previous lives. If we haven’t done anything significant and positive in previous lives, it is difficult to achieve something good today.

We speak of past and future lives; they really do exist. Nobody can say with certainty or validly that these do not exist. Since we do not live exclusively in this present existence, in this short period, we should be far-sighted: we have existed for a long time, we exist now and we will still exist for a long time. This life we live is very short; we only have a few years available, while in the future, we will spend a lot of time. Thinking in this way, it is good to do something to prepare for our future instead of being obsessed with obtaining happiness in this existence.

There are actions that bring about future happiness. If we want to live a happy existence, we must abandon destructive actions now – in particular, taking the life of others. It is also necessary to abandon incorrect language, which is aimed only at one’s own interests, accusing others unjustly, for example. It is important to never generate the thought that desires that bad things happen to others and, as much as possible, develop an attitude that desires the happiness of others. If we are able to have such an attitude, wishing the benefit of others, we will surely manage to avoid any suffering, any unwanted things.

When we talk about peace and happiness, we should understand that it comes from a good mind in each of us; for example, if we have a chronic disease, then we have to see a doctor and take powerful medicines available to us; we must also take the necessary precautions so that the disease does not develop. Also, for the economic development of a company, it is necessary to act by controlling and eliminating any corruption. We talk a lot about wars and conflicts, but we must understand that these can be eliminated if each of us has a positive mind, is satisfied with what he has and his own situation.

There are other worlds in which there are no conflicts or wars, and when this is the case, it depends on the absence of negative emotions, such as dissatisfaction, selfishness, etc., which are predominant in the minds of beings. The worlds in which there is no suffering of any kind, the pure lands, have a nature of happiness because the beings there do not have a negative attitude.

If there is a road that is full of stones and we want to walk on it, we cannot cover it with leather; we use small pieces of leather for our feet, our shoes, and eliminate the problem. In the same way, we usually look at the outside world with an attitude that wants to change it; however, it is almost impossible to completely change what is outside of us. First of all, we need to change our mind, to have a good mind and patience. If we generate these mental states, then all external enemies and all problems will be eliminated, as shown in the example above.

We usually do not have a positive attitude when we are with others; we only have negative ones, and so others will respond badly, with violence, and this will bring us dissatisfaction and anxiety. If, instead, we act selflessly, others will respond in a similar way and will do everything to help us. Two important aspects are included in altruism: never harm others and, as much as possible, aspire exclusively to their happiness. Some may doubt that by acting in this way, thinking only of others, nothing will be obtained for oneself. However, it is a wrong thought, because when our mind desires the good of others, as a result of this, we will also receive it.

Similarly, when we have a malevolent mind, which desires evil for others, this evil will come to us sooner than to others. It must be understood that altruism is essential. If we have such a mind, it would also be useful to accompany it with prayers, hopes expressed by words that aspire to the goodness for all; in this way, our words will also strengthen our altruism. Many prayers are composed of a few words, which, however, indicate the full meaning of what must be achieved.

There are also mantras that can be recited to strengthen the achievement of what we desire, in particular Om mani padme hum and Om muni muni maha munaye svaha. When recited, they have a great benefit for our mind. Om muni muni maha munaye svaha mainly serves to eliminate negative attitudes, such as anger. Instead, Om mani padme hum is the mantra of peace, which helps to eliminate wars and internal and external conflicts.

Usually, we demonstrate on the streets to get something good for our country; this is fine, but we should accompany it with this inner hope that makes us better to make society better too. Reciting these mantras will surely affect the goodness for society, for every other sentient being and also for ourselves. Sometimes these mantras can heal incurable diseases.

We are all intelligent, and if we reflect on our situation or on death, we will see that at the moment of death, all we have accumulated in this life and all we have accomplished with a materialistic attitude are useless, and perhaps something needed at that time would be to have transformed our mind.

Without death and future lives, our actions in this life would be of no great importance. If someone steals our wealth, we can regain it, and if we get sick, we can heal; however, at the moment of death, there is nothing to do.

Maybe some of you do not want to listen to these words that describe the suffering of death. If death was not there, it would be okay not to listen to them; however, not listening to them will not prevent death from happening. What is really useful at the time of death? Nothing material of what we have will help us, the only thing will be our mental peace, which must be cultivated from now, developing those qualities of which I spoke before. This positivity can be developed at any time of our existence; they are not in contradiction with our work, because while working in an office, we can develop a positive mental attitude or recite mantras or prayers. The peace and happiness that we desire for ourselves derive from developing and practicing these positive attitudes – goodness, patience and altruism.

We will recite the mantras together now, and if you still want to recite them when you are at home, that’s okay; otherwise, it’s okay anyway.

Om muni muni maha munaye svaha

Om mani padme hum

Are there any questions?

What is the meaning of the mantra we have recited?

There are many meanings; this is the mantra of compassion that wishes every being to be free from suffering and to have all the happiness.

We should know the bodhisattva commitments, the 18 main and 46 secondary, and the tantric commitments, the 14 main and 8 secondary. To take on the bodhisattva’s commitments, it is necessary to have taken refuge.

Before we receive initiation for any of the tantra practices, it’s very important to take on the vows and close bonds of the practice. For all the various classes of tantra – yoga, kriya and charya as well as anuttarayoga – it’s important to very strongly keep the bodhisattva vows and to know about them.

There are 18 main downfalls of a person who has committed to the bodhisattva’s conduct. 

(1) Praising ourselves and/or belittling others

The first of these downfalls is to praise oneself and despise others, due to attachment to respect, offerings, etc. By offerings, we generally mean being attached to any form of income (here it is better to say income than offerings), as well as being attached to material things, such as food, clothes and so on. 

Attachment to respect means, for example, when our mind is sufficiently developed, the notion that others should respect us in some way may arise. Usually, there are three types of respect: physical, expressed with the body; respect for those who have achievements and have a highly developed mind; and respect that is expressed through offerings, offerings of flowers and material things.

If we are attached to or motivated by attachment to these three things when we despise others and praise ourselves, then we incur the first downfall of the bodhisattva. This downfall has two aspects: it can happen when we praise ourselves and when we despise and belittle others.

(2) Not sharing Dharma teachings or wealth

The second downfall is not practicing the giving of material things due to the attachment that we have for them. Here too there are two aspects: not giving material things and not giving Dharma out of avarice or hatred.

(3) Not listening to others’ apologies or striking others

This is not accepting excuses from others, when they say, “Please don’t be angry with me,” and they apologize to us and we don’t listen, or we have violent behavior, such as slapping or beating them. Now, this downfall has two aspects: one is to take the action of damaging and beating others and the second is when they apologize and we don’t accept it.

(4) Discarding the Mahayana teachings

This downfall is to consider the bodhisattva’s teachings or pitaka, the collection of Mahayana teachings, with contempt and be attached to wrong teachings. Here too, there are two aspects: abandoning the Dharma and aspiring to wrong teachings.

(5) Taking offerings intended for the Triple Gem

This downfall consists in taking possession of the properties of the Three Jewels – Buddha, Dharma and Sangha – without any right, by various means, such as stealing or giving them away. There can be three ways this can happen: for example, taking possession of things that do not belong to us from the Buddha, Dharma or Sangha.

(6) Forsaking the holy Dharma

This occurs when we say that the whole pitaka, the whole teaching of the three vehicles, is not the teaching of Buddha or we reject it. Each of these pitakas is divided into three: the teachings that are Buddha’s discourses, the teachings that belong to abhidharma and those that belong to vinaya.

(7) Disrobing monastics or stealing monks’ clothing

The following downfall occurs when, with malice and hatred, we take monks’ clothes, or take off their clothes, beat them, imprison them or say that being a monk is useless, and so he leaves the monastic life. This is the downfall of appropriating or stealing clothes, and it has two aspects: stealing and making him a non-monk.

(8) Committing any of the five heinous crimes

This downfall consists of committing one of the five unlimited crimes: killing one’s father, killing one’s mother, causing a schism in the monastic community, make a Buddha bleed and killing an arhat.

At the time of Buddha, there was King Ajatashatru, who committed two of these crimes: he killed his father and an arhat. After listening to the teachings of Buddha, this king, through the confession of his negative actions and practicing the teaching, gained nonconceptual cognition of voidness and became an arya.

Also, causing a schism in the community by dividing monks in some way, causing a dispute between two groups of monks and so on is a great downfall that causes heavy negative karma. Further, if we make a Buddha bleed, another of these unlimited crimes occurs, although we can’t really harm him.

They are called unlimited or, better said, without limit, because once committed, at death we immediately take on an atrocious rebirth, especially in the infernal world, Avichi, without going through the intermediate state.

(9) Holding a distorted, antagonistic outlook

The next downfall is to consider past and future lives nonexistent and to consider the relationship of cause and effect – the actions and experiences produced by these actions – as without foundation.

(10) Destroying places, such as villages

The following downfall occurs when we destroy or cause the destruction of villages, cities, metropolises and large regions.

(11) Teaching voidness to those whose minds are untrained

This consists of teaching voidness to those who are not suitable disciples, in particular to a person who has a Mahayana potentiality for awakening or has bodhichitta, the altruistic thought of obtaining enlightenment, but does not have sufficient mental strength to support the realization of voidness. If we were to teach voidness to such a being, the wrong conception could be that phenomena do not exist, that nothing exists; thus, he would also lose bodhichitta.

In India, there was a great mahasiddha called Elephant Skin because, when he meditated, he sat on a dried elephant skin. In his country, there was a king who was not suitable for receiving teachings on voidness; however, the mahasiddha explained them to him. When the king listened to the teachings, he did not understand them exactly and generated wrong conceptions, so he hurt the mahasiddha, beat and whipped him.

(12) Turning others away from the path of enlightenment

The following downfall consists of diverting someone from the path that leads to enlightenment by telling them that to develop an altruistic attitude that aspires to enlightenment and to practice the six perfections in order to achieve it is an extremely difficult path and not worth it; that instead, it would be better to generate the attitude of the shravaka or Hinayana, aimed exclusively at obtaining one’s own personal happiness. If the person in front of us by speaking in this way abandons the desire to obtain complete enlightenment, this downfall occurs.

(13) Turning others away from their pratimoksha vows

This occurs when we abandon the pratimoksha Dharma or teachings, causing another person to abandon them, or saying that it is not necessary to maintain the vows or conduct of pratimoksha and it is sufficient to develop the altruistic path and undertake the Mahayana path and that the teachings of Vinaya are not essential. If we act in this way, we incur this downfall of the abandonment of the Dharma exposed in the Vinaya or the Dharma of the pratimoksha.

(14) Belittling the Hinayana path

This is when it is said that through the Hinayana path, it is impossible to abandon disturbing emotions, such as attachment, etc.

(15) Proclaiming a false realization of voidness

The following downfall is similar to the first, considering ourselves a great Mahayana meditator or practitioner and saying that the others are not similar to us. It is also included in the first downfall, that of praising ourselves and despising others.

It occurs when we have not understood voidness, but we explain to others how to meditate; for example, saying if we meditate in this or that way, we will arrive at the same understanding that we have. Thus, simulating having an understanding of voidness is incurring this downfall.

(16) Accepting what has been stolen from the Triple Gem

This downfall consists of taking possession of the resources of Buddha, Dharma and Sangha; it is different from the fifth one in that here we do not take things directly, but we have them given by others, or we keep the offerings for the Three Jewels for ourselves instead of offering them.

(17) Taking from those trying to develop concentration

This is to use the goods of someone who is developing concentration: it happens when we take what he needs to live and give it to other practitioners who only recite prayers.

(18) Giving up altruistic thinking

The following is to abandon altruistic thinking, by thinking that we will not be able to develop the altruism that aspires to enlightenment and then stopping practicing it. This downfall and that of cultivating wrong views that deny the existence of past lives, karma, and so on do not need the four particular conditions to be complete. As soon as we say, “I will not practice altruistic thinking,” and as soon as we develop the notion that karma and rebirth do not exist, the fall occurs.

The four particular conditions that make the downfalls complete.

• The first is not to see these downfalls as destructive and feel the desire to repeat them again.
• The second is to perform these actions by disrespecting oneself and others. Having respect for ourselves means considering our situation; for example, if we are a monk and think, “I cannot perform certain actions,” this is consideration for ourselves; respect for others is to avoid negative actions by thinking in particular of the people around us, our parents, friends and so on.
• The third condition is to rejoice in these downfalls.
• The fourth is not to consider these actions as disadvantageous.

If these four conditions are complete, then the downfall occurs completely; if they are not complete, the downfall is only partial. Depending on which conditions are present, we speak of medium, small downfalls and so on. Apart from the two downfalls of abandoning the altruistic thought that aspires to enlightenment and the conception that grasps past and future existences and karma as non-existent, all other downfalls need, in order to be complete, all four conditions.

For the 46 secondary vows, there are seven things to restrain from that are out of harmony with generosity. There are nine actions that are discordant and not in harmony with ethical self-discipline; four that are not in harmony with patience; ten that are not in harmony with positive enthusiasm (perseverance); three not in harmony with mental constancy or concentration; and eight that are not in harmony with discriminating awareness or wisdom. In addition, there are 12 not in harmony with helping others. That makes 46.

Seven Faulty Actions Detrimental to Training in Far-Reaching Generosity

The following happens when we do not practice generosity and we are attracted to the opposite of this practice.

(1) Not making offerings to the Triple Gem 

As for the secondary downfalls, the first refers to the tantric commitment to perform offerings to Buddha, Dharma and Sangha three times during the day and three times in the evening; the downfall occurs when these offerings are not done.

(2) Following out our desirous minds

Another downfall occurs when we search for objects of desire with a dissatisfied and unhappy mind.

(3) Not showing respect to our elders

The following is not to show respect for those who have more experience or are older than us in practice.

(4) Not answering those who ask us questions

Another downfall is not to answer the questions of others because of a proud mind, motivated by aversion or laziness.

(5) Not accepting when invited as a guest

Another downfall occurs when someone invites us to eat and we do not go with a malevolent or lazy mind; the downfall is only there when we feel malevolence or laziness.

(6) Not accepting material gifts

When our benefactors offer us money, gold and so on, and with a malicious, lazy or disinterested mind we do not accept offers. Of course, this fault doesn’t happen very often, we always take quickly every offering! If we practice Mahayana and cultivate bodhichitta, it is important to accept the offerings of others – in this way we allow them to accumulate positive potential.

(7) Not giving the Dharma to those who wish to learn

Another downfall occurs when we do not explain the Dharma, due to laziness or aversion, to a person who wishes to practice the Dharma. This secondary downfall is different from the second main downfall because not giving Dharma there is motivated only by being stingy.

Nine Faulty Actions Detrimental to Training in Far-Reaching Ethical Self-Discipline

(1) Ignoring those with shattered ethics

The following downfall occurs when someone commits one of the unlimited crimes such as killing father, mother and so on, and we become aware of this; if the person approaches us for advice, we reject him, without relieving him of the guilt he probably has and without giving him advice, etc.

(2) Not upholding moral training for the sake of others’ faith

The following occurs when those who have monastic ordination do not dress and behave appropriately, causing a decrease of faith in others. Here in the West, it is different; for monks, it is not very pleasant to walk on the street and be very observed; however, in Tibet and Buddhist countries the monks always dress and behave in a certain way, just to not make others lose faith.

(3) Being petty when it concerns the welfare of others

In order to explain this: generally, monks should not be separated from their yellow robe during the night; they should stay near it, otherwise they will break one of their secondary vows. However, if a monk goes to the home of a very sick friend, and the friend begs him to stay for the night, and if the monk refuses because he has to stay near his yellow robe, this is incorrect because he gives up a great benefit for something secondary.

(4) Not committing a destructive action when love and compassion call for it

The following occurs when there is a great benefit to be achieved for others, but this benefit is achieved by breaking the ethical rules of body and speech. If we do not do these negative actions to achieve this greater goal and leave it incomplete to maintain the morality of these seven actions, then we incur a secondary fall.

For example, in ancient times, jewelry merchants went with their ships to look for jewelry on distant islands or on the coast of the sea. Once there was a ship full of 500 merchants who had many jewels, and one of the passengers, in order to take over all the precious jewels, generated the intention of killing the rest of the 500 merchants. On that ship, there was also the previous reincarnation of Buddha Shakyamuni called the Brave Leader. He understood the intention of this evil person and saw that there was not an easy way to prevent it. He thought that if that person had killed 500 merchants, he would have accumulated very heavy karma, and he contemplated with compassion this negative karmic debt that he would have accumulated. The only thing to do was to kill that evil person, to save the other 500 merchants and to prevent him from accumulating the negative karma resulting from killing so many people. Certainly, he would have accumulated karma resulting from the killing of a person, but for this he was ready to accept rebirth in unfortunate realms with the consequences of suffering. He thought this with the altruistic attitude of considering others more important than himself. In these cases, a bodhisattva driven by compassion can also kill.

(5) Earning our living through a wrong livelihood

The following is to maintain ourselves in a corrupt way of subsistence: pretend to do something, like at work, starting only when the boss enters the office, or sleeping instead of meditating, and pretending to be meditating when someone comes to visit us, with the rosary in hand and eyes raised.

There is an example of a story of a person pretending to practice Dharma. One day a man was sleeping and someone knocked on the door; since he was sleeping deeply, he did not hear and open the door, and the visiting person saw through a hole in the door that the meditator was sleeping. He knocked even louder, and the false meditator awoke suddenly and immediately took the bell used in some meditations, placing it on the table and opened the door, pretending to have been in meditation. This story explains pretending to be something in order to make a living. Another incorrect way of living is to be very complacent and smiling, in order to receive resources. Another way is to praise something to receive something in return. For example, when someone has given us a sweater, and then we see them again, we tell them, “You know it’s really beautiful and warm,” in order to have something more. Another incorrect way is to steal something or take it by force. Another is to give something insignificant to others hoping to get something very valuable in return. If we act in any of these ways, we are keeping the wrong way of living.

(6) Becoming excited and flying off to some frivolous activity

Another downfall occurs when we waste a lot of time talking, chatting, laughing and even inducing others to do it.

(7) Intending only to see our own liberation and wander in samsara

Another downfall is to think it is better to proceed alone to obtain liberation; bodhisattvas are very involved in the world, and so temporarily they do not abandon disturbing emotions but use them for the benefit of others or to develop their mind; in this way, they are always involved in the world and experience many difficulties. If we think that this is not positive and it is better to act only for ourselves, eliminating our own negativity until liberation is achieved, then this downfall occurs.

(8) Not ridding ourselves of behavior that causes us to fall to ill-repute

The following happens when we do not abandon the bad reputation. For example, if we live with a thief and the others are saying, “He lives with a thief,” and we don’t care, praise him and let the bad reputation grow, then there is the downfall.

(9) Not redressing those who act with disturbing emotions and attitudes

The following occurs when we say nothing in the presence of negative attitudes. For example, if a monk in a monastery in charge of disciplining sees a novice monk who behaves incorrectly and does not do anything to correct him, thinking that the other could get angry or stop doing favors, making offerings, etc., he is thinking only about himself without correcting the person when he has responsibility and power, and this is a downfall.

The latter were downfalls that are an obstacle to ethical self-discipline, while the former were an obstacle to the practice of generosity.

Four Faulty Actions Detrimental to Training in Far-Reaching Patience

(1) Discarding the four positive trainings

The downfalls that are an obstacle to the practice of patience: responding to criticism, hatred, physical damage caused by others or accusations. If others turn to us with senseless criticism, or beat us with anger, accusing us of something, if we respond in the same way with slaps, beatings, criticisms, bad words, accusations and so on, this downfall occurs.

(2) Ignoring those who are angry with us

The following happens if we abandon those who feel anger towards us. If someone is angry at us, the correct behavior is to apologize to the other, but if we don’t care about their welfare, then the downfall occurs.

(3) Refusing others’ apologies

Another downfall occurs when we remain insensitive to the apologies of others. If a person harms us and then apologizes for what he has done, but we do not accept the apology, for example, in silence and with a grudge, then there is the downfall.

(4) Dwelling on anger

The following occurs if there is malice and we feel resentment over the harm that was done, and, while not responding with anger, we hold a grudge and desire revenge. We must try to fight anger and hatred. Although all of us possess them, we should try to pacify them.

These last four downfalls are conditions contrary to the development of patience.

Three Faulty Actions Detrimental to Training in Far-Reaching Perseverance

(1) Gathering a circle of followers because of desiring veneration and respect

The next downfall occurs when we try to surround ourselves with disciples or friends in order to be revered, respected or for our own gain.

(2) Not doing anything, out of laziness, and so on

The following downfall occurs when due to laziness or recklessness we relax and sleep excessively and continuously throughout the day.

(3) Resorting to passing time with stories, out of attachment

Another downfall occurs when we spend a lot of time, due to attachment, talking about meaningless things – stories like, “In India, this and that happens,” or “In China, they do this and that.”

These downfalls are opposed to the practice of joyful effort.

Three Faulty Actions Detrimental to Training in Far-Reaching Mental Stability

(1) Not seeking the means for gaining absorbed concentration

The following downfall occurs when we do not engage in the practice of concentration after listening to the teachings. Instead of practicing to achieve concentration, out of laziness or recklessness or lack of awareness, we do not apply effort.

(2) Not ridding ourselves of the obstacles preventing mental stability

This occurs when we don’t strive to abandon obstacles to the development of concentration, such as excitement and depression in acting positively; or when we do not abandon obstacles such as drowsiness, and the mind is completely obscured by torpor; or we have malice; or we are too interested in objects of desire; or when we are continually indecisive. 

(3) Regarding the taste of bliss from gaining mental stability as its main advantage

Another downfall occurs when we see or cling to happiness resulting from concentration.

These are the three obstacles for developing concentration and must be abandoned. These downfalls occur when we do not abandon these obstacles and we practice them.

Eight Faulty Actions Detrimental to Training in Far-Reaching Discriminating Awareness

(1) Forsaking the shravaka vehicle

The following downfall is to abandon the shravaka vehicle, saying that their teachings and those of the Hinayana are not to be practiced by those who practice Mahayana.

(2) Exerting effort in the Hinayana path when we have our Mahayana commitments

Another downfall occurs when we have our Mahayana commitments and also apply a great deal of effort to the Hinayana path.

(3) Exerting effort in studying non-Buddhist texts when it is not to be done; (4) even if able to exert effort on them, becoming infatuated

Another downfall occurs when we apply a lot of enthusiasm in the study of non-Buddhist texts and commentaries. Of course, it is essential to also know the various schools of thought that are not Buddhist, especially the Indian ones; however, it should not be done with too much joy in reading these texts.

(5) Forsaking the Mahayana vehicle

The following downfall consists in abandoning the Mahayana Dharma; it is not similar to the downfall seen before because it refers to when one does not consider it the word of Buddha, while here we refer to the abandonment of the Mahayana Dharma by saying that it is not interesting, not pleasant, etc.

(6) Praising ourselves and/or belittling others

Another downfall occurs when, out of pride, we praise ourselves and, out of anger, despise others; it is different from the first major downfall of the bodhisattva because, although the action is the same, the motivation is different. Previously, the motivation was avarice.

(7) Not sharing the Dharma out of pride or laziness

Another downfall occurs when, motivated by pride or laziness, we do not explain the Dharma.

(8) Relying on language to deride a teacher

The following downfall occurs when we criticize explanations of the Dharma without considering the true meaning expressed, focusing only on the words. It can happen that sometimes a Dharma teacher does not know how to express himself very well, but what he says has a lot of value. However, we criticize him for the words.

Twelve Faulty Actions Not in Harmony with Helping Others 

The first seven downfalls are an obstacle to the practice of generosity, the following nine hinder ethical self-discipline, four hinder patience, three hinder perseverance, three hinder concentration and eight hinder discriminating awareness. If we add 12 downfalls that hinder the ethical self-discipline of working for the sake of others, we have 46 secondary downfalls of the bodhisattva conduct. It is important to understand and recognize these downfalls and make sure they don’t happen.

(1) Not going to help those in need

Let’s start with the 12 faulty actions that are not in harmony with helping others in need. The first action of helping others in need is helping someone to make a decision about something. The second one is helping someone traveling. The third one is teaching somebody a language that they need to know, like teaching Tibetan or Italian. The next is helping someone do some kind of work that has no moral fault. Following that is helping someone guard over some possession, some material thing. Next is to stop people who are having an argument. Following that is attending a banquet or official celebration that we are invited to. For example, a new Dharma center is opened, and we are invited to that. Last is to help others in activities that build up positive potential, such as various acts of charity. 

When we don’t do these actions out of anger or laziness, then it is a faulty action. 

(2) Neglecting to serve the sick; (3) not alleviating suffering

The next of these 12 faulty actions is not taking care of sick or people having difficulties, such as people who are blind or deaf or very tired travelers having difficulty traveling. This includes not helping people who have any of the five obstacles to concentration. We discussed this yesterday in terms of mental agitation and various other obstacles. Also, it is not helping those who have a great deal of malice towards others, bad superstitions or prejudices. In addition, it is not helping people who have fallen from a high position into a situation of humiliation, such as when an official has been dismissed. When we don’t go to help someone who has a situation, it is a faulty action. 

(4) Not teaching the reckless in accordance with their character

The next is not teaching those who are reckless according to their character. “Reckless” refers to people who are always taking drugs, drinking alcohol, going out and playing all the time and being entertained. If we don’t feel like helping them because we are lazy and just forget about them, that is a faulty action. We want to help such people according to their character. For instance, with someone who drinks a lot, if we were to just say to them, “You ought to stop drinking, that’s very bad,” that’s not a very skillful way of dealing with them. It’s better in the beginning to say it’s fine to drink a bit and, after a while, to say that drinking too much is not too good and just introduce them to the idea that it’s not the best thing to do. It’s the same with someone who is always playing games or smoking pot or something like that. Again, we don’t just tell them to stop it. We can play with them for a while and then, after a bit, say to them that they shouldn’t spend all their time playing cards. Gradually in this way, we can guide someone out of their bad habits. If we don’t try to help them out of laziness, this is a faulty action.

In terms of not helping them “in accordance with their character,” there are different lines of thinking and two ways of understanding the terminology. If a person has a problem with drinking, we can remind them that it is really bad for the health and show them by the example of our character and not drinking ourselves. Either that or we can understand it in accordance with their character, for example, when somebody is drinking, taking drugs or playing games.  

(5) Not paying back help received

This is not repaying the kindness of others, even if somebody has been a very small benefit to us. We pass them in the street and pretend that we don’t recognize them or that we don’t see them. Instead, we should try to pay them back.

(6) Not alleviating the mental grief of others

The next is not alleviating the mental grief of others. Perhaps somebody has lost a parent or a relative or their house has burned down. If we don’t try to help them get over this unhappiness, it is a faulty action.

(7) Not giving to those in need of charity

The next is not giving to those in need of material wealth or objects. If the reason for not giving generously to those in need is miserliness, anger or laziness, then it is a faulty action. 

(8) Not taking care of the needs of our circle

It is a fault to not fulfill the needs and purposes of our entourage and the circle of people around us. For instance, if we have disciples studying with us, and they don’t have the conducive circumstances to study, if we don’t make an effort to help them, it is a faulty action.

(9) Not going along with the preferences of others

The next is not going along with the wishes of others. For instance, somebody invites us to sit down over here, and there is somewhere else that we want to sit. Even if we don’t want to sit down here, we can sit down there for a little while and change our seat later. If someone asks us to sit down, we do it.

(10) Not speaking in praise of others’ talents or good qualities

Next is not speaking in praise of others’ talents and good qualities. We shouldn’t praise others in front of them because it can become a cause for them to become arrogant or proud; rather, when they aren’t there, we should praise them. Otherwise, it is flattering.

[(11) Not enforcing punishment in accordance with circumstances

This is not stopping someone who is acting in a harmful way when we can, but we don’t do anything because of laziness. If we are in charge of a group, at work as the boss, in school or at a puja, and someone is disruptive, if we don’t kick them out because they are a friend, this is the faulty action.

(12) Not using such things as extraphysical powers

If we have attained extraphysical powers or extrasensory abilities and, when necessary in a dangerous situation, we don’t use them, this is a faulty action.]