The eighteen root vows require that you abandon
below actions of body speech and mind:
1. Praising yourself and denigrating others.
You must avoid praising yourself and, with delusion, criticising and
denigrating others through wanting to gain offerings, respect or some
sort of profit. Praising yourself and criticising, denigrating or
complaining about others creates heavy negative karma as well as breaking
this root bodhicitta vow.
2. Not giving wealth and Dharma.
If you refuse to help others with financial assistance or Dharma teachings
when you are able to do so in response to their requests, you will
break this root vow. You must practise generosity of material things
and generosity of Dharma to those who are suffering, confused and
dissatisfied. You should teach those who want teachings and show them
how to meditate and remove their suffering. This root vow is part
of the perfection of generosity
3. Not forgiving though someone apologises.
Refusing to accept the apology of someone who wrongs you and then
apologises, breaks this root vow. Also, if someone breaks vows or
precepts and confesses that negative action to you, you must be prepared
to accept their confession.
4. Abandoning the Mahayana.
If you reject the Mahayana, or any part of it, saying that it is not
the teaching of the Buddha, you will break this root vow. To some,
the Mahayana seems complicated and overly mystical. The teachings
assert the existence of countless manifestations of Buddhas and Bodhisattvas.
Some people are unable to come to grips with this vast scope and such
things as the sophisticated tantric methods contained in the Mahayana.
They may come to think, or even say to others, 'The Mahayana is mixed
with non-Buddhist practices. It is not a pure teaching of the Buddha
as is the Hinayana.' By thinking in this way you abandon the Mahayana
and break this vow
5. Stealing offerings to the Three Jewels. ("Kings
vow")
You break this root vow if you steal anything that was offered, or
intended to be offered, to the Three Jewels. Even stealing from others
or taking things intended for others will break this vow.
6. Abandoning the Dharma. ("Kings vow")
Criticising or claiming that any part of the Hinayana, Mahayana or
Vajrayana is not part of the Buddha's teachings will incur this root
downfall. You should not criticise or denigrate a teaching from the
Vinaya, sutra or Abhidharma baskets of the Dharma.
7. Disrobing monks or nuns. („Kings vow")
If you force monks or nuns to give up their ordination by disrobing,
or force them to do actions which break their ordination, you break
this root vow. Harming the Sangha must be avoided as they are essential
to the continuation of Buddhist teachings.
8. Committing the five heinous crimes. („Kings
vow")
The five heinous karmas are killing one's father, killing one's mother,
killing a Foe Destroyer (Arhat), wounding a Buddha and creating a
schism in the Sangha. Doing any of these very heavy negative actions
will break this root vow.
9. Holding wrong views.
Wrong views are such as denying the existence of the Three Jewels,
the law of cause and effect, the conventional and ultimate truths,
the four noble truths, the twelve links of Dependent Origination and
so on. Holding such wrong views will break this root vow because you
will be unable even to benefit yourself, let alone others. For example,
by denying karma you will not be concerned about the consequences
of your actions and, with such carelessness, will continue to create
negative karma and hurt others.
10. Destroying towns and so on. („Kings vow")
If you completely destroy any place inhabited by living beings, you
will break this root vow. Destroying a city or country habitat, whether
by means of fire, bombs, black magic or any other means, will kill
many living beings.
11. Teaching emptiness to the untrained. („Minister
vow")
If you teach the profound subject of emptiness to those who are not
able to interpret it properly, or perhaps do not wish to practise
it anyway, you will break this root vow. The danger is that some may
misinterpret emptiness to mean nothingness, or non-existence, and
fall to the nihilist extreme denying the relationship of cause and
effect. The true meaning of the emptiness of inherent existence of
self and phenomena is very profound and difficult to understand. Many
believe that the great Acharya Nagarjuna, who strongly propagated
this system, was a nihilist, but this was because they missed the
brilliant subtlety of his thought. You should therefore only teach
the final view of the nature of phenomenon to those who are ripe to
understand it.
Please note this response from Nawang Gehlek Rinpoche
during an interview with Dave Benn (19th April 2002):
"Question: It states in Buddhist
scriptures that one must never teach emptiness (Sunyata) to a person
who is not ready to receive these teachings. What do you do when
you wish to share such a wonderful experiential jewel?
Rinpoche: True. But it is easier to teach an educated
Western person emptiness than someone for example from China or
South East Asia, even to some extent Tibetans. This is particularly
so if the Western happens to be a scientist, a physicist who has
studied Einstein's 'Theory of Relativity'. They are half way there!
It is definitely much easier to talk about emptiness to an educated
Westerner than to traditionally Buddhist people."
12. Reversing others' aspiration for complete
enlightenment.
Inducing someone who is practising the Mahayana into the Hinayana
path will break this root vow. If you were to tell someone that the
six perfections are beyond his capacity and suggest that, since he
will never attain enlightenment, it is better to practise the Hinayana
- whereby liberation is attained quickly. You will then lead him or
her from a greater goal into a lesser one and break this root vow.
13. Causing someone to abandon individual liberation.
You must not cause others to abandon their individual liberation vows,
whether they be the two hundred and fifty three precepts of a monk,
the thirty-six precepts of a novice, the eight or five precepts of
a layman, or the practice of the ten virtues. You should never suggest
that these are part of the lesser vehicle and not important for the
Mahayanist. Neither should you encourage someone to ignore their vow
not to drink alcohol, or other vows, by implying that such vows are
of a lower level than the Vajrayana vows and therefore not important.
If you cause others to abandon their individual liberation vows, you
will break this root vow
14. Denigrating the Hinayana.
If you disparage the Hinayana with a negative mind, especially in
the presence of a Hinayanist, you break this root bodhichitta vow.
Some say that the Hinayana is a very low vehicle and it takes a long
time to traverse that path, and therefore it is better that to practise
the great Mahayana and rapid Vajrayana. This is not a suitable attitude
because both the Hearer and Solitary Realiser paths lead to liberation
and to the realisation of renunciation, which are fundamental to the
Mahayana path.
15. Falsely claiming to have realised emptiness.
Falsely claiming to have the full realisation of the emptiness of
inherent existence of self and phenomena breaks this root vow. It
is a specific form of lying, whereby you deceive others into believing
that you have special attainments. It is not necessary to claim explicitly
that you have high realisations to break this vow. Just implying that
you have high realisations also incurs the downfall.
An example would be to suggest to others that if they practise according
to your instructions they will also gain great powers and spiritual
attainments. Or to say, 'If you practise the three principal paths
diligently you will gain similar experiences of bliss to my own!'
The Buddha said that even when you have attained the paths of insight
or liberation you should never openly say to others, 'I have this
or that realisation' or 'I have attained this or that path'. Publicly
stating such things will only cause confusion and suspicion. Cynics
will believe that you are lying to improve your status and reputation,
and the gullible will follow you blindly rather than because of the
quality of your teachings. Deceiving other people into thinking that
you have realisations when you do not is particularly dangerous. Tibetans
have a poor opinion of the person who boasts about his qualities and
claims to have special clairvoyance or an ability to communicate with
the Buddhas. On the other hand, we have the greatest respect for the
truly humble practitioner who hides his attainments and leads a quiet
and simple life practising the Dharma diligently.
16. Receiving the property of the Three Jewels.
If you accept things that were originally offered to the Three Jewels,
then stolen or misappropriated and given to you, you will break this
root vow. It also refers to people such as kings or government ministers
who use their position of power to unjustly acquire wealth and then
pass some or all of it on to you. Accepting such gifts is a form of
wrong livelihood.
17. The person practising concentration giving
his belongings to others.
Where a yogi, engaged in a concentration retreat, reluctantly accepts
the offerings of a benefactor and then with some anger gives the offerings
to others who are not seriously engaged in Dharma practice, he will
incur this root downfall.
18. Giving up bodhichitta.
If you give up your aspiration to attain enlightenment, or your determination
to benefit all living beings, or any single living being for that
matter, you will incur this downfall. Having taken a vow to benefit
all living beings, to give up this purpose is to abandon them and
doing so cheats all living beings. You destroy the very basis of your
Mahayana practice.
If you break the vows 9. Wrong View, or 18. Giving
up Bodhichitta; you break completely your bodhichitta ordination,
without requiring below four conditions to be present.
However, in breaking any of the other sixteen root
vows, four factors must be present for you to completely break your
bodhichitta vows. The four conditions are not unique to the bodhichitta
vows. No precept is totally broken, nor is any non- virtue complete
unless the four factors are present. These four factors also contribute
to the heaviness of a negative karma. Karma becomes increasingly heavy,
as more of the factors are present, and is most heavy when all four
are present.
The four factors are:
1. Not thinking of the action as faulty.
2. Not intending to abstain from the action in future, or retaining
the continuous desire to break the precept.
3. Rejoicing in the action, or enjoying having broken the vow.
4. Not having any regret about the action.
Killing, stealing, sexual misconduct, lying and
so on are not complete negative karmas if the four factors are not
present. If you were to break any of the root vows other than the
9th and 18th and then had sincere regret, or otherwise reversed the
four factors, your bodhichitta ordination would not be completely
broken.
Having taken the bodhichitta vows, you should endeavour
to keep them purely. If you transgress your vows then you should regret
doing so and quickly practise purification. In that way your development
of bodhichitta will progress constantly.
Besides the 18 root vows, there are 46 secondary
vows. Together they form the method for developing bodhichitta and
prevent it from degenerating. The vows are therefore the source of
happiness and the way to avoid harming living beings.
The forty-six branch vows require that you abandon
the following actions:
Vow 1- 7 are related to the perfection of
generosity.
1. Neglecting to pay homage to the Three Jewels
each day.
Having taken the bodhichitta vows it is necessary to accumulate merit.
You should therefore take refuge in the Three Jewels, make physical
offerings and prostrations, verbal praises, requests and mental homage
each day.
2. Following the mind of desire.
If you do not restrain yourself from acting out delusions, indulging
in desire, and do not know contentment, you will constantly grasp
at material comforts and the enjoyments of cyclic existence and break
this branch vow.
3. Not respecting elders.
Elder Bodhisattvas, that is those who have taken the bodhichitta vows
before you, are objects of respect and objects of offering. Not showing
them respect will break this branch vow.
4. Not replying to questions. *
When someone trusts you and sincerely asks a question of you, and
if you become angry or, due to laziness do not give the appropriate
answer, you will break this branch vow. Any time that you avoid skilfully
and appropriately answering questions on the Dharma and other matters
is an infraction of this branch vow. For example, if somebody asks
you to explain how to meditate on impermanence and you respond with
an explanation of bodhichitta, you will have broken this vow. Even
if you respond on the subject of impermanence, but in an inappropriate
or unsatisfactory way, that is an infraction. This branch vow applies
whether you have full ordination or lay vows, and also with respect
to the practice of the ten virtues, about unconditioned phenomena,
such as space or emptiness.
5. Not accepting invitations.
If you decline an invitation without a proper, valid reason, that
is an infraction of this vow. The vow specifically refers to refusing
an invitation because of anger, jealousy, and laziness and so on.
It is acceptable to decline an invitation if you have a good reason
for doing so. For example, you may be sick, too busy, doing a retreat,
or if accepting the invitation could cause an obstacle to your Dharma
practice or cause others to be unhappy or jealous. When people invite
you to their home for dinner, they are extending their friendship.
A refusal will cause them to feel rejected and make them unhappy.
So, in general you should try to accept invitations but, before you
do, check first to ensure that you will not be led into creating negative
karma or breaking a vow. For example, if you have a vow not to drink
alcohol and are invited to a function where old friends may put a
lot of pressure on you to drink, then it may be best to refuse such
an invitation politely and gently.
6. Not accepting gold and so on.
When a benefactor sincerely offers gold, silver or other precious
things, to decline them through malice, anger or laziness breaks this
branch vow.
7. Not giving the Dharma to those who desire it.
Refusing to teach the Dharma to those who genuinely wish to learn
and practise it because of delusions such as anger, jealousy or laziness
is an infraction of this vow. There are valid reasons not to give
teachings, such as being to busy, not familiar with the subject, believing
that there is not a suitable time, or that the student lacks faith.
In those cases it is acceptable not to teach, but to refuse to teach
the dharma due to laziness and so on breaks this vow.
Vow 8-16 are related to the perfection of ethical
self-discipline.
8. Forsaking those who have broken their moral
discipline.
These people will need advice and help with releiving their guilt.
They should not be treated with contempt or be ignored.
9. Not observing the (Hinayana) trainings in order
to generate or sustain faith in others.
If, for example one breaks the monastic vows saying 'I need to
help others', but with the motivation of gaining others' respect.
10. Doing little to benefit other sentient beings.
Bodhisattvas need not observe the Vinaya disciplines exactly in the
same manner as the Hinayana. For instance, the minor rule for an ordained
person not to keep new robes for more than ten days without blessing
them is not a natural negativity but a negativity decree; that is,
a decree of the Buddha for the ordained. However, to place too much
importance on such minor rules compared to taking opportunities to
benefit other living beings will incur this downfall. You must compare
which course of action will serve the greater purpose and act to provide
the greatest benefit to other living beings When you are in a situation
where you can help another living being, but doing so requires that
you transgress one of the Vinaya rules and you pull back from helping
by thinking, 'I should not break a vow', then you incur this downfall.
11. Not knowing the full purpose of compassion.
If it serves a special purpose for others, it is permissible for a
Bodhisattva to commit the seven non-virtues of body and speech. If
you refuse to commit a such a non-virtue, when by doing so you could
help numberless sentient beings, you will incur this downfall. Generally,
you have to avoid all non-virtues. But when the circumstances arise
in which, through compassion, you can help numberless sentient beings
by engaging in one of the seven non-virtues of body and speech, then
you must do so. For instance, suppose you were living in the country
and a hunter came by and asked you whether you had seen any deer.
If you had seen some and decided not to lie, you would keep your Vinaya
precepts and retain observance of the seven virtues, but the hunter
would kill the deer. In this case you should rather tell a lie than
follow the normal rule. This judgement obviously requires wisdom.
12. Deliberately accepting things which are acquired
by wrong livelihood.
If, with selfish motivation you deliberately acquire wealth, reputation
and so on by any of the five wrong livelihoods you incur this downfall.
The five wrong livelihoods are:
a) Hypocrisy: for example acting as though you are a great and holy
lama full of love, compassion and limitless insight in order to win
the devotion offerings of others.
b) Flattery is praising others with the negative motivation of gaining
something from them
c) Hinting is gaining something by asking for it indirectly. An example
would be saying to your benefactor, 'Last year you gave me a thousand
dollars which was a wonderful help in supporting my retreat to benefit
all living beings. This year I am going to do a special retreat again...??'
Or, 'You are so incredibly successful and wealthy and have always
been so kind and generous to me.'
d) Artful acquisition is gaining things by sneaky methods or pressuring
others. For example, by insulting them about their miserliness and
lack of caring for the desperate plight of such deserving individuals
as your good self.
e) Seeking reward for favour is giving a small gift in the expectation
that you will get something much greater in return
13. Indulging in frivolity with agitation, delusion
and lack of mindfulness you make fun of others, laugh loudly, make
loud noises and so on, you incur this downfall.
Being agitated in this way is an obstacle to concentration and the
practice of Dharma because your attachment will be increased. If you
are constantly joking, singing, dancing, drinking and carrying on,
you will be unable to concentrate and will also distract other people,
It is acceptable to sing, listen to music, laugh, joke and so on if
you have a good purpose for doing so. If, with compassion and love,
you want to relax or cause others to be relaxed and happy, then singing,
joking and the like can be useful. The branch vow refers to doing
these things through agitation and delusion.
14. Claiming Bodhisattvas should remain in cyclic
existence.
Holding the view that Bodhisattvas should not be attracted to liberation,
not be afraid of delusion and not to become separate from delusion,
but rather that a Bodhisattva's job is to roam in cyclic existence
for three countless aeons while cultivating enlightenment, incurs
this downfall. Such an attitude shows that you do not understand the
nature of cyclic existence, delusion and the Bodhisattva path. Instead,
a Bodhisattva is to achieve liberation and full enlightenment in order
to be of greatest benefit to others.
15. Not avoiding a bad reputation.
A bodhisattva can often help others better when having a good reputation.
Even joking too much can be tricky when people misunderstand one's
real intentions. Also, when others criticise you and damage your reputation.
you should endeavour to clear your name.
16. Not employing the methods to overcome others'
negativities.
If it is possible to overcome others' negativities of body and speech
through forceful methods, but you elect to use flattery and help them
save face instead, you incur this downfall. You should make an effort
and use all your skill and suitable methods to help those who create
negative actions, break their vows, harm others and so on. Where possible,
teach them ways to purify negative karma, such as the 4 opponent powers,
and practise such methods yourself as an example.
Vow 17- 20 are related to the perfection of
patience
17. Not practising the four noble disciplines.
The four dharmas are to be patient and
1. not responding to anger with anger
2. not responding to physical harm with physical harm
3. not responding to criticism with criticism
4. not responding to verbal argumenting with verbal argumenting
These four noble disciplines are said to distinguish a real practitioner,
as they refer to the causes of anger and lack of patience. If you
retaliate in any of the four circumstances you break this branch vow.
18. Not caring about those who are angry.
Do not add fuel to the anger of others by neglecting or ignoring those
who are angry with you. Instead of closing yourself off, try to communicate
and dissipate their anger. If you cause a problem for others or you
have suspicious projections that they are harming you, and then through
pride, laziness, malice or other delusions you do not clear the air
by apologising when you have the opportunity you incur this downfall.
19. Not accepting others' apologies.
If others harm you and then apologise according to the Dharma, but
through malice or resentment you do not accept their apology you will
incur this downfall. This vow is the same as the third root vow except
that the four conditions are not required here to break it.
20. Not checking the angry mind or acting out
thoughts of anger.
When you become angry with someone and make no effort to try to control
anger but let it continue unchecked instead, you incur this downfall.
.
Vow 21- 23 are related to the perfection of
joyous effort.
21 Gathering a circle of followers because of
desiring wealth and fame.
If you gather a circle of followers and other people for the selfish
purpose of gaining respect. fame, profit, praise or security, you
will incur this downfall.
22. Not eliminating the three types of laziness.
The three types are: sloth, attraction to negative actions and
self-pity or discouragement.
If due to laziness, you sleep excessively during the day or late in
the morning but you do not make an effort to eliminate laziness you
break this branch vow. Note that laziness is not just being non-active,
one can very well be hyper-active in useless or negative activities
and because of that be spiritually lazy.
23. Engaging in senseless talk through attachment.
If you waste your time gossiping with attachment about royal families,
politics, wars, relationships, divorce, crimes and so on, you incur
this downfall.
Vow 24- 26 are related to the perfection of
concentration
24. Not seeking the meaning of concentration.
Although you need to develop concentration, if through malice or laziness
you refuse to seek out instruction and advice on the means for its
development, or refuse to practice after having received the instructions,
you will incur this downfall. You should make an effort to listen,
study and meditate on the development of concentration
25. Not removing obstacles to concentration.
There are five obstacles to concentration: (1) agitation and regret
(2) malicious thoughts, (3) sleep and sloth, (4) longing desire, and
(5) doubt. Not making an effort to overcome these obstacles when they
arise causes you to break this branch vow.
26. Viewing the taste of concentration as being
its main quality.
The 'taste of concentration' refers to the bliss and pliancy that
arise from this practice. The main quality, or real purpose, of concentration
is to prepare the mind to be able to engage the very subtle object
that is the true nature of phenomena, its emptiness of inherent existence
and the development of compassion. If you become attached to the taste
of bliss and pliancy while viewing it as being the main quality, or
real purpose, of concentration, you will incur this downfall. Although
it may be acceptable for Hearers and Solitary Realisers to enjoy the
complete relaxation, peace and bliss of concentration for long periods;
because the Bodhisattva is bound to help other living beings, he should
not waste time like this, but move on to realising emptiness and developing
compassion.
Vow 27- 34 are related to the perfection of
wisdom.
27. Abandoning the Hinayana.
To assert that listening to the Hinayana, memorising its texts and
engaging in its practices, though necessary for the Hinayana, is not
required by Bodhisattvas, or to proclaim this to others, will incur
this downfall, A Bodhisattva must tread the small and medium scope
paths in common with the Hinayana Hearers and Solitary Realisers to
gain the proper foundation for the explicitly Mahayana practices of
the great scope. A Bodhisattva must also be able to communicate the
Dharma to all living beings, many of whom will have the Hinayana potential,
so it is important to know the Hinayana path. This vow looks similar
to the root vow 13, but that vow refers mostly to vows of individual
liberation, and this secondary vow one relates mainly to the Hinayana
explanation of selflessness.
28. Applying great effort to the Hinayana while
currently engaged in the Mahayana .
When you have become fully involved in the Bodhisattva practices and
you set them aside and engage in the Hinayana practices instead, you
will incur this downfall. To be able to benefit all living beings
requires that you make use of the precious opportunity to practise
the Mahayana. The keyword here is balance; study the Hinayana, but
do not forget to put effort on the Mahayana practices.
29. Applying effort to non-Buddhist teachings
while currently engaged in the Buddhadharma.
When involved in the Buddha Dharma, if you set this practice aside
in preference for the study of non-Buddhist systems, you will incur
this downfall. Generally, studying these systems will strengthen the
wrong view holding an inherently existent self. If however you have
a good reason, such as wishing to be able to communicate with people
from other religious backgrounds, then it is acceptable to study their
systems.
30. Excessive involvement in non-Buddhist subjects.
With a specific purpose in mind, you will sometimes have to study
non-Buddhist texts but if you allow yourself to become attached to
them, completely involved and take great pleasure in them you will
break this branch vow.
31. Abandoning the Mahayana.
Denigrating any Mahayana teaching or teacher, and suggesting that
they are of no benefit and will not help others, will incur this downfall.
Although is looks similar to the root vow 4, this vow specifically
relates to the teachings and practice of wisdom of emptiness.
32. Praising yourself and denigrating others.
When, motivated by pride or anger, you praise yourself and denigrate
others you incur this downfall, this is the same as the first root
vow except that the four conditions are not required to break it.
33. Making no effort to study Dharma.
If through pride or laziness you do not go to teachings, Dharma discussions
and so on you will break this branch vow. It relates mainly to the
realisation of wisdom, for which one needs to study.
34. Deriding guru and word rather than relying
on the meaning.
If instead of viewing your guru as a Buddha and making offerings,
you knowingly deride him or make fun of him. And, if instead of relying
on the meaning of the teachings, you rely on the words instead of
their meaning or you chase after pleasant sounding words instead of
the teachings, you will incur this downfall.
35 to 45 are related to the perfection of
going to the assistance of those in need, or the "11 ways of benefiting
others".
35. Neglect to help whoever needs assistance.
Not providing counselling, teaching, protection, shelter, guidance
and so on when you have the opportunity and capability to do so, but
through anger, laziness or other delusions you decline to help, you
will break this branch vow. This relates especially to situations
where you promised to help.
36. Avoiding taking care of those who are sick.
When you have the opportunity to look after a sick person or animal
and you do not do so due to anger, laziness or other delusions, you
will incur this branch downfall
37. Not dispelling sufferings of others.
If you do not help to dispell the suffering of the blind, deaf, handicapped,
those who are exhausted, afflicted by the five obstacles, under the
influence of malicious thoughts and superstition, and those derided
by others, you will incur this downfall
38. Not guiding the reckless.
If through anger or laziness you do not skilfully guide those who
are wrongly involved in the purposes of the present and future you
will incur this branch downfall. Recklessness relates to a lack of
consideration for others.
39. Not returning kindness.
If through malicious thoughts or laziness, you fail to repay the kindness
of others who have helped you or been generous you will break this
branch vow.
40. Not relieving the grief of others.
If, due to malice or laziness, you do not dispel the grief of relatives,
friends and others who are stricken with misfortune, poverty, depression
and so on, you will break this branch vow.
41. Refusing charity to the needy.
If someone asks for charity and due to malice or laziness you refuse
him or her, you will incur this downfall. If, however, there are good
reason not to give them something, like when it would cause them harm
then it is suitable not to give.
42. Not taking care of friends, disciples, servants
etc.
If you do not give teachings and look after the wellfare of people
who trust in you, you will incur this downfall.
43. Not being considerate of the wishes of others.
If you do not act agreeably toward others due to laziness or malice,
you will break this branch vow. You should avoid arguing with, or
harming friends, relatives and those with whom you associate. Rather,
be considering and endeavour to respond to their needs and aspirations,
as long as it does not bring harm to oneself or others.
44. Not praising others' good qualities.
If, due to malice or laziness, you do not praise the knowledge, virtuous
qualities of others, you will incur this downfall. One should encourage
others' good qualities and show interest in them instead.
45. Not using force when necessary.
If, due to laziness malice, you do not expel, punish or deflate the
pride of those who need it, you will incur this branch down-fall.
Some situations may require forceful action to stop harm.
46. Not using miracle powers, threatening activities
and so on.
You should use whatever wrathful or miracle powers you may possess
if doing so will benefit other living beings. If you do not use them
when appropriate, you will incur this branch downfall. You should
be very careful, however, not to make a display if it is not really
of great benefit; bodhisattvas should not show their miraculous powers
without a good reason.
The purpose of keeping these 18 root and 46 branch
vows is to prevent your bodhichitta degenerating and to make it develop
continuously. A person who has taken the bodhichitta vows should endeavour
to keep them purely. The bodhichitta vows are the means to help other
living beings, the means to avoid harming them and the way to accumulate
merit. All positive thoughts and deeds are encompassed by the root
and branch bodhichitta vows. You take the bodhichitta vows with the
intention to attain enlightenment in order to benefit all living beings.
It may take many lifetimes to attain enlightenment. So it is important
to ensure not only that your bodhichitta vows do not degenerate during
this life, but also that circumstances do not arise that will prevent
you from maintaining the practice of the vows in future lives.