BA1_4 The Precious Human Life
Rinpoche first gives a brief overview of the structure of the Bodhicharyavatara text and then explains the fourth stanza of the first chapter. This stanza is about the precious human life, and how we need to appreciate what we have and not waste it, but use this unique chance for something good and beneficial for ourselves and others. (BA1_4/BA5).
“So hard to find the ease and wealth
Whereby the aims of beings may be gained.
If now I fail to turn it to my profit,
How could such a chance be mine again?”
Bodhicharyavatara; Chapter 1 Stanza 4
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We are also studying the commentary transcript on Chapter 1, which you can download here and in the Library section. Further recommended reading: the commentary book by Kunzang Pelden (Khenpo Kunpal), The Nectar of Manjushri’s Speech, p. 43-45.
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Rinpoche, thank you for these marvelous teachings. It is really a miracle to have you almost every day. I would like to ask you a question concerning something that a friend told me once: “A bodhisattva should be responsible not only of what he says but also of what people listen when he talks.” Sometimes, our motivation looks for the well of others and people hear just the contrary. Is that quotation true? And if it is: is it possible to always have an impact on what people hear beside their own way to percieve reality?
Rinpoche, when I read The Life of Buda, sitting in meditation and transforming weapons in flowers, resisting all temptations… I realize that all my actions aren’t free from impurities. I realize that, like the Buda, meditation change conscience inside and outside. Introspection sometimes deals with so much points of vue that it’s really hard to find the ease. How can I develop patience with myself in a world pushing constantly to action and reaction? Thank you for your kindness.
These questions are from Ruth.
Rinpoche, first of all, do the ‘flashes of lightning’ mentioned in the third stanza refer to moments in our present lives or to the whole of our present lives – as the Buddha described them?
Secondly, how can we reconcile the idea of a ‘spontaneous response free from second thoughts’ put forward by Bernhard and Tsering with the Mahamudra emphasis on that moment between an event and a response which is characterised by a suspension of judgement and by a pure awareness free from any kind of action?