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OF SENSE OF SHAME

      The function of sense of shame is to serve as the foun­dation of moral discipline, particularly the moral discipline of restraint. If we are unable to generate sense of shame we will find it extremely difficult to practise moral discipline. Sense of shame guards us against committing negative actions by appealing to our conscience and to the standards of behaviour that we feel to be appropriate.

      DIVISIONS OF SENSE OF SHAME

      There are three types of sense of shame:

      1 Sense of shame that restrains us from inappropriate bodily actions

      2 Sense of shame that restrains us from inappropriate verbal actions

      3 Sense of shame that restrains us from inappropriate mental actions

      There is also a twofold division of sense of shame based on the reasons for restraint:

      1 Sense of shame that restrains us from inappropriate actions out of concern simply for ourself

      2 Sense of shame that restrains us from inappropriate actions out of concern for the specific undesirable results for ourself

      Examples of the first type are thinking ‘I should not do this because I am a Buddhist’, or ‘I should not do this because I am a Dharma practitioner’, or ‘I should not commit this action because I am a nun.’ Examples of the second type are thinking ‘I should not do this because it will damage my Dharma practice’, or ‘I should not do this because it will cause me to take rebirth in the lower realms’, or ‘It is inappropriate for me to commit this action because it transgresses my commitments.’

      CONSIDERATION FOR OTHERS

      DEFINITION OF CONSIDERATION FOR OTHERS

      The definition of consideration for others is a mental factor that functions to avoid inappropriate actions for reasons that concern others.

      Examples of consideration are holding back from saying something unpleasant because it will upset another person, or giving up fishing because of the suffering it causes the fish. We need to practise consideration whenever we are with other people by being mindful of how our behaviour might disturb them or harm them. Our desires are endless, and some of them would cause other people much distress if we acted them out. Therefore, before we act on a wish we should consider whether it will disturb or harm others, and if we think that it will we should not do it. If we are concerned for the welfare of others we will naturally practise consideration.

      FUNCTION OF CONSIDERATION FOR OTHERS

      The main function of consideration is the same as that of sense of shame – to serve as the foundation of the moral discipline of restraint. Consideration is important for Dharma practitioners and non-practitioners alike. If we are considerate, others will like us and respect us, and our relationships with our family and friends will be harmonious and long-lasting. Without consideration, however, relationships quickly deteri­orate. Consideration prevents others from losing faith in us and is the basis for developing a mind of rejoicing.

      Consideration for others is the foundation of the spiritual path. One of the commitments of going for refuge is not to cause harm to others, and this is the essence of the practice of consideration. If we do not practise consideration our experience of advanced practices such as tummo meditation and vajra recitation will quickly degenerate; and our aim should be to progress in our spiritual practice, not to regress.

      Whether we are a good person or a bad person depends upon whether or not we have sense of shame and consid­eration. Without these two mental factors our daily behaviour will soon become negative and cause others to turn away from us. Sense of shame and consideration are like beautiful clothes that cause others to be attracted to us. Without them we are like a naked person whom everyone tries to avoid.

      DIVISIONS OF CONSIDERATION FOR OTHERS

      There are three types of consideration for others:

      1 Consideration for others that restrains us from ­inappropriate bodily actions

      2 Consideration for others that restrains us from ­inappropriate verbal actions

      3 Consideration for others that restrains us from ­inappropriate mental actions

      There is also a twofold division of consideration for others based on the reasons for restraint:

      1 Consideration for others that restrains us from inappro­priate actions out of concern simply for others

      2 Consideration for others that restrains us from ­inappropriate actions out of concern for the specific undesirable results for others

      NON-ATTACHMENT

      DEFINITION OF NON-ATTACHMENT

      The definition of non-attachment is a mental factor that functions as the direct opponent of attachment.

      Non-attachment is not simply freedom from attachment but a mental factor that directly opposes attachment. Attachment harms us greatly by preventing us from developing the wish to escape from samsara. As long as we are attached to samsaric places, enjoyments and bodies we will not be able to develop the wish to abandon samsara, and so we will continue to accumulate contaminated karma that throws us into samsaric rebirths. To attain liberation we must first overcome attachment to this life by practising the stages of the path of initial scope, and then overcome attachment to samsara in general by practising the stages of the path of intermediate scope. In this way we develop renunciation, which is a type of non-attachment.

      FUNCTION OF NON-ATTACHMENT

      Non-attachment is the gateway to liberation. Attachment is like a rope that ties us to samsara. As long as we have strong attachment we have no mental freedom but are controlled by circumstances, like a puppet on a string. As soon as a pleasant object presents itself to our mind we automatically develop attachment, which causes us more problems and binds us even more tightly to samsara. To overcome this attachment and develop a genuine interest in attaining liberation from samsara we need to train in non-attachment.

      To practise non-attachment it is not necessary to avoid all objects of attachment. In fact, this is impossible in our present circumstances because wherever we go we find objects of attachment. If we try to avoid places or people to whom we are attached by going elsewhere, we will soon find ourself developing attachment to new places and new friends; and if we try to abstain from all the things we presently enjoy, such as food, drink, and clothing, we will find it difficult to survive. Rather than trying to avoid objects of attachment, the way to practise non-attachment is to recognize the faults of the mind of attachment and then to try to abandon that mind. The faults of attachment are explained below in the section on attachment.

      DIVISIONS OF NON-ATTACHMENT

      There are three types of non-attachment:

      1 Non-attachment to samsaric places

      2 Non-attachment to samsaric enjoyments

      3 Non-attachment to samsaric bodies

      There is another threefold division:

      1 Non-attachment to this life

      2 Non-attachment to samsara

      3 Non-attachment to solitary peace

      Ordinary beings have attachment to this life and attachment to samsara, but only those who have attained tranquil abiding can develop attachment to solitary peace. Some Hinayana Foe Destroyers, for example, remain in the peace of concentration for thousands of years, during which time they do nothing to help other sentient beings. Although their attachment to peace is not an actual delusion, it is called ‘attachment’ to emphasize the fact that it is a major obstacle to the Bodhisattva’s way of life. Bodhisattvas consider attachment to solitary peace to be more harmful than ordinary attachment. If a Bodhisattva generates attachment towards his or her family this will not necessarily cause his compassion or his wish to benefit others to diminish, but if he develops attachment to solitary peace his compassion and bodhichitta will definitely degenerate. Moreover, if he remains too long in a state of solitary peace he will transgress his commitment to benefit others.

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