190 Buddhist Ethics Eight Contradictions to Wisdom [f'] The eight contradictions to wisdom are to reject the proclaimers’ way, to embrace that way or a non-Buddhist one, To prefer its literature, to take no interest in the distinctive features of the Universal Way, not to seek the true teachings, To praise oneself and belittle others, and to rely on the words rather than the meaning: These thirty-four contradictions prevent the development of wholesome qualities Of the eight contradictions to wisdom, four concern the lesser [spiritual pursuits]: (1) To reject the proclaimers’ way out of disrespect126; (2) To embrace the proclaimers’ way after forsaking the Universal Way127; (3) To study non-Buddhist treatises128 after forsaking the Universal Way; and (4) To prefer the Individual Way or non-Buddhist literature although attaching oneself to the Universal Way.129 Four contradictions concern the highest [spiritual pursuits]: (1) Not to take interest in the distinctive features of the Universal Way130; (2) Not to seek the true teachings due to pride or laziness, and so forth131; (3) To praise oneself and belittle others132; and (4) To rely on the words rather than on the meaning of the teachings.133 Twelve Contradictions to Working for Others’ Welfare [2'] The twelve contradictions to working for others’ welfare are divided into two categories: (1) four contradictions to altruism in general, and (2) eight contradictions to altruism in particular cases Four Contradictions to Altruism in General [a'] Not to help persons in need, not to care for the sick, not to relieve others’ suffering, Not to correct the heedless The Commitments of Awakening Mind 191 There are four [contradictions to altruism in general]: (1) Not to help others when it is definitely needed134; (2) Not to care for sick persons135; (3) Not to relieve others of suffering136; and (4) Not to correct those who are heedless.137 Eight Contradictions to Altruism in Particular Cases [b'] not to repay kindness, not to relieve pain, not to be generous, Not to care, not to comply, not to praise, not to correct, Not to uplift others: these twelve contradict working for others’ benefit Of the eight contradictions [to altruism in particular cases], six involve the fault of not helping another: (1) Not to repay the kindness one has received138; (2) Not to relieve another’s pain139; (3) Not to give material aid to someone who asks, even though one can140; (4) Not to take care of one’s circle [of students, friends, and relatives]141; (5) Not to act in accordance with another’s wish142; and (6) Not to praise someone who deserves praise.143 Two contradictions involve not taking corrective measures: (1) Not to discipline a wrongdoer144; (2) Not to uplift spiritually, with demonstrations of miracles or supernatural knowledge, a suitable aspirant.145 Infractions are of three types: emotional, non-emotional, and without consequence The Stages of the Bodhisattva explains that each of the forty-six secondary infractions is considered one of three types: emotional (i.e., committed out of irreverence or complacence146); non-emotional (when committed out of forgetfulness or carelessness); and of no consequence (when committed in order to maintain discipline within the monastic community or in a state of mental derangement).147 192 Buddhist Ethics Restoration of the Commitments [c] If a root downfall is committed with great emotional involvement or if the aspiration for awakening has deteriorated, The commitments are lost and must be reassumed Downfalls committed with medium or slight involvement are confessed before three vow holders or one; Emotional minor infractions, before one; and non-emotional minor infractions, with one’s mind as witness The Stages of the Bodhisattva states that the two causes148 of loss [of the commitments] are to incur a root downfall with great emotional involvement or to allow one’s aspiration for enlightenment to deteriorate In these cases, a complete breach of the commitments is incurred [To restore it], one must first acknowledge one’s failing and promise not to repeat it and then reassume the commitments in a ceremony However, the venerable Longchenpa said that this may not be done more than three times Downfalls incurred with either moderate or slight emotional involvement [do not constitute loss of the commitments and] are not [actually] defeats but are similar to them.149 In the case of moderate involvement, one must acknowledge the downfall with a promise to refrain [from it in the future] made in the presence of three or more vow holders150; in the case of slight involvement, in the presence of a single vow holder Any of the forty-two minor infractions incurred with emotional involvement should be acknowledged in the presence of a vow holder if circumstances allow Non-emotional minor infractions are purified by acknowledgment [of the failing] in the imagined presence of the buddhas and bodhisattvas, with one’s own mind as witness.151 The general causes of loss of the commitments have been elucidated above and should be well understood Although the returning of vows is permitted in the personal liberation system, to return the commitments of the awakening mind would have extremely serious consequences and is therefore absolutely prohibited Dying, being reborn, forgetting [one’s previous existence], and so on, not damage one’s commitments The Stages of the Bodhisattva states152: In going from one life to another, a bodhisattva may forget his commitments He may assume them again many times in the presence of spiritual guides, as a result of which he may recollect his [former] commitments However, this would not be a case of taking them anew The Commitments of Awakening Mind 193 Additional Points on the Training [d] In this tradition, one must observe all points of training to their full extent and until awakening Unlike the tradition of the profound view, in this tradition, once one has assumed the commitments of awakening mind, one must observe the full range of training in the aspiring and venturing minds Furthermore, unlike the previous tradition in which one [promises to] train in the prescribed practice only for as long as one wants, here one must observe the training from the time the commitments are assumed until the attainment of awakening The two systems should not be confused on these two points THE TRAINING COMMON TO BOTH TRADITIONS [V] The explanation of the training common to both traditions has three parts: (1) the training in aspiring mind, (2) the training in venturing mind, and (3) advice on safeguarding the trainings in the aspiring and venturing minds Training in the Aspiring Mind [A] This section has three parts: (1) the five precepts, (2) the three noble aspirations, and (3) eliminating the causes of deterioration of the aspiring mind Five Precepts [1] Common to both traditions are five precepts for the aspiring awakening mind: Not to reject any being; to ponder benefits; to acquire merits; to refine the awakening mind; And to shun the four black deeds of deceiving one’s master or a venerable person, feeling regret for what is not to be regretted, Being angry at a bodhisattva, and being cunning and deceitful, And to undertake the four white deeds in their place For the training common to both traditions, first is the training in the awakening mind of aspiration which consists in the observance of five precepts: (1) Not to reject or consider insignificant any being, be it an enemy or a mere insect (the basic precept); 194 Buddhist Ethics (2) To ponder the benefits of awakening mind by recalling and reciting passages from the scriptures and their commentaries, as did the great Lord Atisha, who was renowned for his sudden exclamations such as “[Awakening mind] saves us from miserable existences!” (the precept of the favorable condition for preserving aspiring mind); (3) To strive at the cultivation of merit in conjunction with pristine awareness by engaging in the ten virtuous activities,153 the six perfections, etc (the precept of the cause that strengthens the awakening mind); (4) To refine awakening mind by reaffirming one’s commitments daily in each of the six [three-hour] periods, cultivating love and compassion, and practicing an oral instruction to develop awakening mind using a technique that is the basis of mind training—exchanging one’s own happiness for others’ suffering (the precept of the skillful means to develop awakening mind); and (5) To shun the four black deeds and undertake the four white ones (as the means to give up what weakens the awakening mind or causes one to forget it, and to engage in the opposite) These four black deeds are explained in the Questions of Kashyapa Scripture154; (1) To deceive one’s master or other persons worthy of veneration by lying or in other ways; (2) To feel regret for what is not regrettable (regrettable actions are those that constitute downfalls or unwholesome deeds); (3) To speak offensive words in anger to someone who has formed an awakening mind; and (4) To be cunning and deceitful toward someone, whether in substantial or minor ways Regardless of whether the offended person is aware or not, or is displeased or not, these four deeds constitute downfalls and are therefore called black If [one fails to amend any of these acts] before three hours have elapsed, the commitments are lost Therefore, one must acknowledge one’s wrongdoing, and reaffirm the commitments immediately ... acknowledge the downfall with a promise to refrain [from it in the future] made in the presence of three or more vow holders 150 ; in the case of slight involvement, in the presence of a single vow... acknowledgment [of the failing] in the imagined presence of the buddhas and bodhisattvas, with one’s own mind as witness. 151 The general causes of loss of the commitments have been elucidated above and... uplift others: these twelve contradict working for others’ benefit Of the eight contradictions [to altruism in particular cases], six involve the fault of not helping another: (1) Not to repay the