Page 24 - EH76

22 EASTERN HORIZON | FACE TO FACE

engaging with sentient beings, for assuming that this represents although the bodhisattva
instance in cases where they are Śāntideva’s complete position on the continues to be reborn out of their
aggressive or envious. Therefore, subject. In the Guide, he says that compassion for sentient beings.
it benefits the bodhisattva, while suffering (duḥkha) is constituted
How does Śāntideva a teach us to
also preparing them to benefit by the pathological emotions (the
master patience in overcoming
others. Likewise, generosity kleśas), and in particular, delusion
anger and finding inner peace?
protects the bodhisattva from the (moha), anger (krodha/dveṣa)
harms of craving, but also enables and craving (tṛṣṇā/rāga). These
the bodhisattva to skillfully give, negative mental states destabilize Anger, according to Śāntideva, is
and therefore consistently benefit the mind, cause psychological pain the desire to harm sentient beings,
sentient beings. Over and over, and fear, and impede decision- often in retaliation for harm we
Śāntideva argues that the virtues making. They also negatively effect have endured. Patience (kṣānti)
of the bodhisattva path are self- our behaviour towards others, is its antidote, meaning that it
beneficial precisely through their thereby impoverishing social eliminates anger. Patience is a calm
redirection of human motivations, relationships. For instance, for state of mind which is resistant to
from egoistic self-satisfaction, to someone infected by craving, all suffering; it enables the bodhisattva
impartial altruistic concern for all events and the actions of others are to remain tranquil in difficult
beings. Many of the early chapters filtered through the interpretive circumstances. For instance,
of the Guide consistently emphasize lens of how persons and events can after developing patience, the
the self-benefiting nature of the benefit or harm oneself. As a result, bodhisattva becomes able to bear
bodhisattva path. Initially this it is impossible to deeply care for great physical pain without mental
is somewhat surprising, until and engage with others, and one is distress. One technique enabling
you recognize that for Śāntideva, subject to continual onslaughts of this transition is to reconceive
seeking one’s own well-being is envy and arrogant pride. Finally, the one’s relationship to physically and
intimately connecting with helping pathological emotions karmically emotionally painful circumstances.
other for their own sakes. impel negative rebirths, such as in Śāntideva encourages us to
negative realms like the hells. contemplate provisionally positive
What is Śāntideva’s definition of aspects of painful experience, such
happiness and well-being for a The solution for Śāntideva is the as the way it deepens our ability to
Bodhisattva, and suffering? one I have already alluded to empathize with others, and thereby

above. The bodhisattva’s virtues, increases compassion, and how it
This is actually a complicated like generosity, ethical discipline, motivates us to devote ourselves to
question! I think to answer it fully mindfulness, patience, effort, Buddhist practice.
you would have to think carefully meditative concentration and
about the role of nirvāṇa, and in wisdom, as well as compassion and In the patience chapter of the
particular the Mahāyāna conception bodhicitta, are all self-benefiting, Guide, Śāntideva also gives
of nirvāṇa within saṃsāra (non- primarily in that they eliminate the numerous techniques to eliminate
abiding nirvāṇa=aparatiṣṭhita- pathological emotions. As a result, anger towards those who have
nirvāṇa), in relation to happiness they stabilize the mind, lessen harmed us. For instance, he asks
and well-being. But this is a very and finally eliminate emotional the bodhisattva to contemplate
advanced notion, and interestingly, pain, and enable richer social the fact that enemies harm us as
Śāntideva does not discuss it in engagement with others. They a result of their own emotional
detail in the Guide. My own focus are also the cause of good future suffering, which drives them
has been to study the account of rebirths, and eventually enable to respond irrationally in ways
well-being and happiness that the bodhisattva to cease taking that hurt themselves and others.
emerges in the Guide, without involuntary rebirth completely, Likewise, he suggests that anger