My dear friends,
On this Day of Pentecost, marking the birthday of the Christian church when the Holy Spirit descended on the disciples gathered in Jerusalem, let us, with the help of Bach's motet Der Geist hilft unser Schwachheit auf and the profound message of Romans 8:26-27, seek to understand the significance of the Holy Spirit from a Mahayana Buddhist standpoint.
| Verse | German | English |
|---|---|---|
| Der Geist hilft unser Schwachheit auf, denn wir wissen nicht, was wir beten sollen, wie sich's gebühret; sondern der Geist selbst vertritt uns aufs beste mit unaussprechlichem Seufzen. |
Likewise the Spirit helps us in our weakness; for we know not what we ought to pray for, but that very Spirit intercedes for us with sighs too deep for words. |
Our greatest weakness is the self-grasping ignorance (atmagraha-avidya) that causes us to seek our own benefit, rather than seeking how we may be of benefit to others. Bodhicitta, the "Awakening Mind" of love, compassion, and wisdom, is the antidote to that weakness, interceding for us by transforming our self-centered attitude into a tender concern for others as well, "with sighs too deep for words."
| Der aber die Herzen forschet, der weiß, was des Geistes Sinn sei; denn er vertritt die Heiligen nach dem, das Gott gefället. |
And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. |
This passage can be interpreted as symbolic of the transformation from aspirational (relative) bodhicitta to actual (ultimate) bodhicitta, facilitated by the process of mind training (lojong), which involves the purification and development of our intentions and actions.
Aspirational bodhicitta is the sincere wish to attain enlightenment for the benefit of all sentient beings. It represents the initial, heartfelt aspiration to cultivate a mind of compassion and altruism. This stage is akin to the saints in the passage, whose hearts are known by God—signifying their pure intentions and sincere desires.
Ultimate bodhicitta, on the other hand, is the actualization of these aspirations. It is the direct, experiential realization of emptiness combined with the unwavering commitment to alleviate the suffering of all beings. This stage parallels the mind of the Spirit in the passage, which intercedes according to the will of God. Here, the Spirit represents the actualized wisdom and compassion that naturally and effortlessly align with the divine will, reflecting a state of being where the practitioner's mind and actions are fully in harmony with ultimate reality.
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(Martin Luther, 'Komm, Heiliger Geist', verse 3) |
Du heilige Brunst, süßer Trost Nun hilf uns, fröhlich und getrost In deinem Dienst beständig bleiben, Die Trübsal uns nicht abtreiben. |
Thou sacred ardor, sweet consolation, now help us, joyful and steadfast in Thy service, always to remain; let not misfortune drive us away! |
| What is enthusiasm? It is finding joy in what is
wholesome. - Shantideva, Bodhisattvacharyavatara, VII(2) |
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Luther's use of the word "Brunst", which can be translated as "ardor", "passion", "lust", or even "rut" (the behavior of animals in mating season), raises the question: in what sense can "Brunst" be considered "heiliger" (holy)? A partial answer may be found in the following Q&A heard during a teaching of Gelek Rimpoche:
A. I desire to attain enlightenment for the benefit of all beings. Will that cause suffering?
| O Herr, durch dein Kraft uns bereit Und stärk des Fleisches Blödigkeit, Dass wir hie ritterlich ringen, Durch Tod und Leben zu dir dringen. Halleluja, halleluja. |
O Lord, through Thy power make us ready and strengthen the feebleness of our flesh so that we may valiantly strive through life and death to reach Thee! Alleluia, alleluia. |
| Having patience I should develop enthusiasm; For Awakening will dwell only in those who exert themselves. Just as there is no movement without wind, So merit does not occur without enthusiasm. - Shantideva, Bodhisattvacharyavatara, VII(1) |
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Both Luther's hymn and Shantideva's text celebrate the role of joyful perseverance in the spiritual path. They advocate for a steadfast commitment to one's spiritual duties and the cultivation of inner strength to overcome obstacles. The hymn appeals to divine grace to empower this perseverance, while Shantideva's approach emphasizes the practitioner's active cultivation of joy and enthusiasm in virtuous deeds. The core message of both texts converges on the necessity of joyful, steadfast effort in the journey towards spiritual fulfillment.
These texts, when interpreted through the framework of lojong and the progression from aspirational to ultimate bodhicitta, highlight the profound inner transformation that occurs through diligent practice. They underscore the alignment of the practitioner's heart and mind with ultimate truth, leading to actions that embody wisdom and compassion for the benefit of all.