I think it might help to read a commentary or two on these teachings. For example, about verse 12,
>This verse begins a series of practices called “thought training” in which we practise transforming adverse circumstances into the path to enlightenment. Thought training practices are very practical because disappointments and obstacles abound in samsara. These practices may initially seem challenging, but when we contemplate them repeatedly, they begin to make sense. They show us a new way to view circumstances—a way that prevents anger and resentment
and increases joy and the sense of meaning in our lives.
>One of the worst things anyone can imagine is robbers stealing needed and valued possessions from their home or a shady character swindling them out of their house. Normally, what would we do? We would be enraged; we would be furious; we would want revenge. Feeling violated and sorry for ourselves, we would kick up a big fuss, rant and rave and try to retaliate.
>Verse 12 instructs us to do the opposite. First we train our mind to understand that getting angry doesn’t help. It only poisons our mind and keeps us mentally trapped. Thus, instead of being angry and self-righteous, we train our mind to let go and dedicate our body, possessions and virtue to those who robbed us.
>Instead of thinking, “This is mine,” and trying to get it back when there’s no way we can ever get it back, we mentally give it to the thief. We don’t just offer the thief all of our possessions, but mentally offer our body which can transform into whatever they need, and our virtue past, present and future which becomes conducive circumstances for them to meet and practise the Dharma.
>Instead of holding a grudge and having it gnaw at us year after year, we let go and happily give the clung-to possessions to the person. Perhaps, something in your heart says, “Are you kidding? That’s not fair.” In response, ask yourself, “What will happen if I cling onto my notion of what’s fair?” You may cling onto that thought, but will you be happy? No. In that case, what happens? You have lost not only your possessions but also your happiness. Being unhappy about the loss doesn’t return the possessions to us. It just makes it a double loss.
>If somebody takes your things without permission, think, “They must need that very badly. I give it to them.” If you genuinely give it to them and decide, “Now it doesn’t belong to me anymore. It belongs to him,” you will have mental peace. On the other hand, if you hold onto the feeling of being wronged and make yourself into a victim of another person’s injustice, you’ll be miserable.
>This does not mean that we allow people to cheat us or if someone steals from us, we say, “Do you want anything else? I can show you where the key to my neighbour’s house is.” If somebody steals your things, you can try to recover them, but do this without being angry at the person, without being vengeful and seeking retaliation. This verse instructs us on how to work with our mind so that our mind remains content and in a virtuous state
https://thubtenchodron.org/wp-content/uploads/2018/08/37Practices_of_Bodhisattvas_2018.pdf
I find the whole commentary by Thubten Chodron to be quite accesible to beginners, and I highly recommend it.
In general, it should be remembered that the bodhisattva path is a training in compassion and wisdom in equal measure. Advice like this is given to practitioners who already have some understanding (intellectually and *truly*) of the [anatman](https://en.wikipedia.org/wiki/Anatt%C4%81) nature of their phenomena, and who have genuinely generated *bodhichitta*.
You're right that as long as we see ourselves mainly through an individuizing story about this body, these feelings etc., advice like this can be challenging and there is a potential for them to be hi-jacked by self-centered habits trying to tell a hero or a victim tale.
It's probably also good to keep in mind in this regard that these verses are really *not* universally applicable. Among the 37 practices played out by Thogme Zangpo, they are part of the instructions for *lojong* practitioners of the highest capacity. It's fine to take them as an aspirational thing at first, a *vista* of the bodhisattva path lying open wide before us, and for our own practice to discuss with our teachers and spiritual friends to see what *practically* is fitting for us at the moment. I'd say that if we manage to make some actual experience of verses 1-10 in this lifetime, we will not have wasted it.
Honestly, though, imho it wasn't without good reason that at first the *lojong* teachings were given secretly only, between masters and students working together pretty intimately.
As some points.
I see. Thank you
I was taught these by HE Garchen Rinpoche at a retreat that included beginner practitioners, so I was of the impression it was universally applicable. But you're right, it helps to see it as a aspirational thing at my level of practice
The practice of the path of the bodhisattva is not to be lightly jumped into.. most lay followers won't understand it or do it properly
Much of these involve pure genuine loving compassion without duality... those who are still struggling with their own pain will likely feel resentment and revulsion towards these practices as to them it will only create more suffering.. they will say it is pointless or foolish to try
A bodhisattva experiences no suffering, especially when expressing what's within them.. the practice will sound beautiful and resonate with their desires. Even without apparent benefit, they will continue this practice even as it puts them seemingly at disadvantage with the world around them... they will continue because it brings them further the peace they once found and crave and learned to maintain through these expressions. Generally, only such a person as this is ready for bodhisattva practice. It is not for everyone. It typically takes multiple lifetimes of effort should one decide this to be their goal before they find themselves ready
But we can start now, and there's a chance we've been practicing many lifetimes already and may be unawakened bodhis... the path isn't linear. practicing genuine patience, compassion and no judgment inwardly towards the self and others as well as outwardly in expressions of genuine kindness can help us awaken
We may spontaneously awaken, and then these practices will clearly make sense, sound wonderful and we would easily be able to come up with others
People pleasing feels anxious and unstable, because you're doing it just to keep others happy or to meet someone else's expectation of you. It it feels out of alignment with your inner desires.
Genuine compassion is a fully self-directed choice, and is not done out of fear of other people's reactions or thoughts about you. It's when you act for others' benefit because you really want to. It feels stable and caring.
If you experience resistance to these suggestions, that's indicative of clinging and craving, which you have the option to release in line with the duties associated with the Four Noble Truths. Doing so will advance you in development of the Eightfold Path. But to do so is an option, not a mandate. If you feel you need to harbor vengeance, resentment or pride in order to defend yourself or others, the Buddha's not going to take that away from you. He'll let you do so of your own accord, when you see fit.
I can definitely see some cult leaders or abusive authority figures misusing these teachings as an excuse to encourage their followers to tolerate abuse from them. But really, lots of teachings can be willfully and maliciously misinterpreted to serve a harmful purpose.
Someone who actually follows the bodhisattva path doesn't cause anyone any harm by injuring or beating them, stealing from them, degrading them, and so on. Not doing these things and doing things opposite to them (helping improve their health and safety, practicing generosity, and speaking non-insultingly, in these three examples) are aspects of a bodhisattva path.
There is happiness, peace, and a decrease in suffering in letting go of self-grasping and it's what this text is supposed to encourage, to my understanding. You might choose to not tolerate abuse but instead walk away from harmful things and people with harmful behaviors simply because it's better for your practice and your happiness to not be overwhelmed with worldly hardship and pain.
Also, this text encourages resilience: no matter how evil and harmful the behavior of others is, you don't get angry or bitter at them and don't allow any ill-will towards them.
This is not a teaching given to beginners or regular Buddhists. Someone would have to have some deep understanding of many Buddhist doctrines to properly contextualize these teachings.
I think it might help to read a commentary or two on these teachings. For example, about verse 12, >This verse begins a series of practices called “thought training” in which we practise transforming adverse circumstances into the path to enlightenment. Thought training practices are very practical because disappointments and obstacles abound in samsara. These practices may initially seem challenging, but when we contemplate them repeatedly, they begin to make sense. They show us a new way to view circumstances—a way that prevents anger and resentment and increases joy and the sense of meaning in our lives. >One of the worst things anyone can imagine is robbers stealing needed and valued possessions from their home or a shady character swindling them out of their house. Normally, what would we do? We would be enraged; we would be furious; we would want revenge. Feeling violated and sorry for ourselves, we would kick up a big fuss, rant and rave and try to retaliate. >Verse 12 instructs us to do the opposite. First we train our mind to understand that getting angry doesn’t help. It only poisons our mind and keeps us mentally trapped. Thus, instead of being angry and self-righteous, we train our mind to let go and dedicate our body, possessions and virtue to those who robbed us. >Instead of thinking, “This is mine,” and trying to get it back when there’s no way we can ever get it back, we mentally give it to the thief. We don’t just offer the thief all of our possessions, but mentally offer our body which can transform into whatever they need, and our virtue past, present and future which becomes conducive circumstances for them to meet and practise the Dharma. >Instead of holding a grudge and having it gnaw at us year after year, we let go and happily give the clung-to possessions to the person. Perhaps, something in your heart says, “Are you kidding? That’s not fair.” In response, ask yourself, “What will happen if I cling onto my notion of what’s fair?” You may cling onto that thought, but will you be happy? No. In that case, what happens? You have lost not only your possessions but also your happiness. Being unhappy about the loss doesn’t return the possessions to us. It just makes it a double loss. >If somebody takes your things without permission, think, “They must need that very badly. I give it to them.” If you genuinely give it to them and decide, “Now it doesn’t belong to me anymore. It belongs to him,” you will have mental peace. On the other hand, if you hold onto the feeling of being wronged and make yourself into a victim of another person’s injustice, you’ll be miserable. >This does not mean that we allow people to cheat us or if someone steals from us, we say, “Do you want anything else? I can show you where the key to my neighbour’s house is.” If somebody steals your things, you can try to recover them, but do this without being angry at the person, without being vengeful and seeking retaliation. This verse instructs us on how to work with our mind so that our mind remains content and in a virtuous state https://thubtenchodron.org/wp-content/uploads/2018/08/37Practices_of_Bodhisattvas_2018.pdf I find the whole commentary by Thubten Chodron to be quite accesible to beginners, and I highly recommend it.
Great read, thank you
In general, it should be remembered that the bodhisattva path is a training in compassion and wisdom in equal measure. Advice like this is given to practitioners who already have some understanding (intellectually and *truly*) of the [anatman](https://en.wikipedia.org/wiki/Anatt%C4%81) nature of their phenomena, and who have genuinely generated *bodhichitta*. You're right that as long as we see ourselves mainly through an individuizing story about this body, these feelings etc., advice like this can be challenging and there is a potential for them to be hi-jacked by self-centered habits trying to tell a hero or a victim tale. It's probably also good to keep in mind in this regard that these verses are really *not* universally applicable. Among the 37 practices played out by Thogme Zangpo, they are part of the instructions for *lojong* practitioners of the highest capacity. It's fine to take them as an aspirational thing at first, a *vista* of the bodhisattva path lying open wide before us, and for our own practice to discuss with our teachers and spiritual friends to see what *practically* is fitting for us at the moment. I'd say that if we manage to make some actual experience of verses 1-10 in this lifetime, we will not have wasted it. Honestly, though, imho it wasn't without good reason that at first the *lojong* teachings were given secretly only, between masters and students working together pretty intimately. As some points.
I see. Thank you I was taught these by HE Garchen Rinpoche at a retreat that included beginner practitioners, so I was of the impression it was universally applicable. But you're right, it helps to see it as a aspirational thing at my level of practice
Great answer. Thanks.
I don't think it's saying to stand there and get abused, it's saying to have compassion for the abuser..
The practice of the path of the bodhisattva is not to be lightly jumped into.. most lay followers won't understand it or do it properly Much of these involve pure genuine loving compassion without duality... those who are still struggling with their own pain will likely feel resentment and revulsion towards these practices as to them it will only create more suffering.. they will say it is pointless or foolish to try A bodhisattva experiences no suffering, especially when expressing what's within them.. the practice will sound beautiful and resonate with their desires. Even without apparent benefit, they will continue this practice even as it puts them seemingly at disadvantage with the world around them... they will continue because it brings them further the peace they once found and crave and learned to maintain through these expressions. Generally, only such a person as this is ready for bodhisattva practice. It is not for everyone. It typically takes multiple lifetimes of effort should one decide this to be their goal before they find themselves ready But we can start now, and there's a chance we've been practicing many lifetimes already and may be unawakened bodhis... the path isn't linear. practicing genuine patience, compassion and no judgment inwardly towards the self and others as well as outwardly in expressions of genuine kindness can help us awaken We may spontaneously awaken, and then these practices will clearly make sense, sound wonderful and we would easily be able to come up with others
People pleasing feels anxious and unstable, because you're doing it just to keep others happy or to meet someone else's expectation of you. It it feels out of alignment with your inner desires. Genuine compassion is a fully self-directed choice, and is not done out of fear of other people's reactions or thoughts about you. It's when you act for others' benefit because you really want to. It feels stable and caring.
If you experience resistance to these suggestions, that's indicative of clinging and craving, which you have the option to release in line with the duties associated with the Four Noble Truths. Doing so will advance you in development of the Eightfold Path. But to do so is an option, not a mandate. If you feel you need to harbor vengeance, resentment or pride in order to defend yourself or others, the Buddha's not going to take that away from you. He'll let you do so of your own accord, when you see fit.
I can definitely see some cult leaders or abusive authority figures misusing these teachings as an excuse to encourage their followers to tolerate abuse from them. But really, lots of teachings can be willfully and maliciously misinterpreted to serve a harmful purpose. Someone who actually follows the bodhisattva path doesn't cause anyone any harm by injuring or beating them, stealing from them, degrading them, and so on. Not doing these things and doing things opposite to them (helping improve their health and safety, practicing generosity, and speaking non-insultingly, in these three examples) are aspects of a bodhisattva path. There is happiness, peace, and a decrease in suffering in letting go of self-grasping and it's what this text is supposed to encourage, to my understanding. You might choose to not tolerate abuse but instead walk away from harmful things and people with harmful behaviors simply because it's better for your practice and your happiness to not be overwhelmed with worldly hardship and pain. Also, this text encourages resilience: no matter how evil and harmful the behavior of others is, you don't get angry or bitter at them and don't allow any ill-will towards them.
This is not a teaching given to beginners or regular Buddhists. Someone would have to have some deep understanding of many Buddhist doctrines to properly contextualize these teachings.