Motivation is considered to be the key factor in any endeavor. It is based on the type of motivation that an action can be distinguished as virtuous or non-virtuous. Therefore, Lord Buddha proclaimed the cultivation of an enlightened attitude as the essence of his sublime teachings. For this reason, it is very important for beginners, particularly Mahayana practitioners to have a clear-cut idea about this great motivation. So, with an altruistic hope of introducing this sublime motivation in a precise way to some aspirant novices, this brief exegesis is included in this issue of our magazine.
The teachings on Bodhicitta, the cultivation of enlightened attitude can be condensed into six sub-topics:
- Etymological description
- Definition
- Classification
- Taking the vow
- Precepts
- Benefits
- Etymological description of
Bodhicitta
The mind generation or Bodhicitta is called sem-kyed in Tibetan – Sem means mind and kyed means generation. Bodhicitta as the mind of benefitting others is generated in the mindstream.
- Definition of Bodhicitta
Aspiring to attain Buddhahood for the sake of other sentient beings is called bodhicitta. As the Lord Maitreya states in the Ornament of Clear Realization:
Aspiring to attain the perfect Buddha-hood
For the sake of others, is the mind generation.
The first aspect or point is to focus on sentient beings with love, thinking how all beings may be parted from both suffering and the causes of suffering.
The second aspect is to focus on complete enlightenment with wisdom, thinking of how to attain the precious level of perfect Buddha-hood, which is free from both suffering and the causes of suffering.
Neither of these two should be absent. If we think of freeing sentient beings from sufferings without focusing on the wish to attain Buddha-hood, this is merely love; if we think of attaining Buddha-hood without having focused on suffering, this is merely wisdom. Thus, we must have both the aspects.
- Classification
Based on the nature of bodhicitta, it can be classified into Bodhicitta of Intention and Bodhicitta of Application. As Shanti-deva says in the Way of the Bodhisattava;
Bodhicitta, the awakening mind,
In brief is said to have two aspects:
Aspiring, bodhicitta in intention;
The active bodhicitta, practical engagement
Bodhicitta of Intention is to pledge ourselves to the result, while Bodhicitta of Application is to pledge ourselves to the cause, that is the wish to accomplish the six transcendental perfections which are the means for attaining the result, the perfect enlightenment.
Take an example of a journey to Bodh Gaya. The initial thought of aspiring to visit Bodh Gaya is similar to making aspirations to attain Buddha-hood for the sake of all the sentient beings, which is the intentional aspect of arousing bodhicitta. The actual preparation with necessary things, traveling by bus and so forth towards Gaya is similar to embarking on the actual practice of six transcendental perfections, which is the application aspect of bodhicitta.
Both the intention and application aspects are relative bodhicitta. Through training for a long time in relative bodhicitta on the ‘paths of accumulating and joining’, you come at last to the ‘path of seeing’, where you have the real experience of the natural state of all phenomena. This is the wisdom beyond all elaboration, the truth of emptiness. At that state you generate absolute Bodhicitta.
- Taking the Vow of Bodhicitta
True absolute bodhicitta is attained by the power of meditation and does not depend on rituals. However, to generate relative bodhicitta, we need some procedure to follow as a beginner and undergo a ritual through which we take the vow in the presence of a spiritual teacher. We then need to renew that vow constantly in the same way, over and again. So that the bodhicitta generated within does not decline but becomes more and more powerful.
Visualize all the Buddhas, Bodhisattvas and other deities in the sky before you. Take them as witness of your generating bodhicitta and think like this:
“Of all the countless living creatures throughout the vast reaches of the universe, there isn’t a single being who has not been my parent in the course of my succession of lives from the beginningless time. I can be certain that, as my parents, they have all looked after me with their every possible tenderness, with all their love, just as my present parents have done. Now all these kind parents are foundering in the waves of samsara’s great ocean of suffering. They have been plunged into the deepest darkness of confusion. They have no idea of the true path to be practiced and the wrong path to be avoided. They have no authentic spiritual friend to guide them. They have no refuge or protection, no leader or companion, no hope and nobody to turn to, as lost as a blind man wandering helplessly in the middle of a deserted plain. My old mothers, how could I ever liberate myself alone and leave you all behind here in samsara? For the sake of all beings, I shall awaken the sublime bodhicitta. Learning to emulate the mighty deeds of the Bodhisattvas of the past, I shall make whatever efforts necessary till there is not one being left in samsara!”
With this attitude, recite the following verses as many times as possible:
Ho! Led astray by myriad appearances like reflection of the moon in water,
Beings wander in the endless chain of samsara;
To bring them rest in the radiant space of awareness,
With four boundless qualities I arouse bodhicitta.
At the end of the session, visualize thus – by the power of your yearning devotion towards the deities of the field of merit, the whole assembly melts into light, starting from the outside, and finally dissolves into the teacher, union of all three refuges, in the centre. The teacher in turn melts into light and dissolves into you, causing the absolute bodhicitta present in the mind of refuge deities to arise clearly in your own mind. Then make this prayer of aspiration:
May the sublime and precious Bodhicitta,
Arise where it has not yet been generated;
And where it has arisen may it never decline,
But develop more and boom ever further.
Then dedicate the merit with these lines:
Emulating the hero Manjushri, Samantabhadra and all those with knowledge, I too make a perfect dedication of all actions that are positive.
- Precepts
The precepts of Bodhicitta of Intention are to train our mind with the four immeasurables;
1) Immeasurable compassion – The wish that all beings possess both happiness and its cause.
2) Immeasurable love – The wish that all beings be free from suffering and its cause.
3) Immeasurable joy – The wish that all beings never part from the great happiness.
4) Immeasurable equanimity – The wish that all beings be free from attachment and aversion.
The precepts of bodhicitta in application are to practice the six perfections;
1. Perfection of generosity; 2. Perfection of morality; 3. Perfection of patience 4. Perfection of diligence; 5. Perfection of concentration; and 6. Perfection of wisdom.
- Benefits of bodhicitta.
The benefits of generating bodhicitta are boundless, because it is the quintessence of the eighty-four thousand methods taught by Lord Buddha. In fact, it is for the sole purpose of generating this wish-granting gem, Bodhicitta, that the Buddha expounded all the methods of practices. As Santideva proclaims in the way to the Bodhisattava:
The cause of joy for all sentient beings
The pain-dispelling draft;
The precious enlightened mind
How can we ever gauge its virtue.
And also Buddha said in the sutra requested by Paljin:
If the merits of bodhicitta
Were to have the bodily form
It would fill the entire space
And even exceed further.
Dedication
If it exists, it would be enough by itself for the enlightenment,
If not, anything else would render futile for the enlightenment
The infallible seed for accomplishing Buddha-hood,
May this pure and sublime bodhicitta take birth.
By Tenzin Wangdi
8th Year, NNI
