Generating Bodhicitta
An individual with the initial or intermediate type of motivation takes refuge with the desire to attain personal liberation from the suffering of Samsara and its causes.
Bodhicitta extends this desire to encompass all sentient beings.
All beings in Samsara share the same condition. Therefore, we aspire with enthusiasm to rescue them from this bondage and lead them to enlightenment.
At present, we lack the necessary powers to accomplish this task, but by attaining Buddhahood we can acquire them, not for our personal happiness but for the benefit of all living beings.
Bodhicitta is the wish for supreme enlightenment for the sake of others. The sign of true Bodhicitta is the constant readiness to undergo any sacrifice for the happiness of all beings. Many instances of this are found in the former lives of the Buddha.
Sometimes, a similar willingness is felt, but this is not Bodhicitta nor does it make us Bodhisattvas.
The pure Bodhicitta grows gradually and our present state of mind is transformed only after long acquaintance with it.
When Bodhicitta arises spontaneously like the thought of food in a starving man, a person becomes a real Bodhisattva.
Then, the smallest virtuous action is incomparable with any ordinary good deed, creating merit as vast as space.
Why is there such a profound difference? When the motivation for an action embraces all beings, the merit gained is of equal magnitude.
When someone with an ordinary state of mind teaches with a benevolent intention he accrues as much merit as there are students in his classroom, but to teach with Bodhicitta motivation accumulates merit beyond measure.
It is most important to arouse from within this wish to benefit others, for it shortens the path to Buddhahood and is the root of all higher practices. For example, even if a Shravaka meditates for a million years on Shunyata, the merit gained will not equal that from one minute of similar meditation by a Bodhisattva endowed with Bodhicitta.
A disposition that is prepared to undergo hardships and accept the responsibility of helping all living beings single-handed gives rise to equanimity, the levelled terrain on which the waters of love and compassion may be poured.
At present we feel close to those for whom we have attachment, and we dislike, or feel indifferent towards all others.
Contemplation is absolutely essential for the development of an equanimity which has firm foundations, otherwise, everyday worldly contacts will continue to disturb our equilibrium.
Bodhicitta is not something acquired instantaneously. It is similar to the process of building a house. The ground must first be levelled, and after the different materials have been collected and combined, construction can begin.
Generating Bodhicitta
There are numerous ways of generating Bodhicitta.
The two main traditions are like two great rivers from a snowy mountain. Both originate from Buddha Shakyamuni. One passed from Maitreya to Asanga and, through many Gurus, to Atisha. The other from Manjushri to Nagarjuna, Shantideva and also to Atisha. Either can yield the same effect, but if they are practised together, the result is more powerful. The following method is a combination of the two traditions.
There are eleven rounds of contemplation:
(1) Equanimity
(2) Recognising all beings as our mother
(3) Remembering their kindness
(4) Repaying their kindness
(5) Equality of self and others
(6) The faults of self-cherishing
(7) The advantages of cherishing others
(8) The mental attitude of exchanging self with others
(9) Taking and giving
(10) The supreme wish
(11) Generation of Bodhicitta.
Bodhicitta is the steadfast vow not to rest until Buddhahood is reached.
When this vow has been taken, we must follow resolutely every practice necessary for its fulfilment.
If there is a hidden treasure at the top of a mountain, the wish to unearth it is not enough; one must take action, climb the mountain and start digging.
Buddhahood is within everyone’s reach, since all have the necessary potential.
All Dharmas have void nature and it is precisely because the mind also has void nature that enlightenment is attainable.
To say that Buddhahood is beyond our reach is a complete contradiction. Before we have iron we have the unrefined ore; to transform this requires knowledge and skill. In the same way, our everyday mind which is like a seed, can be transformed into an enlightened mind.
If it is our sincere wish to develop Bodhicitta this is how we must practise.
May the precious and supreme Bodhicitta
Grow where it has not grown;
May it unceasingly increase
Where it has already grown and is undefiled.
The Training of the Mind
Outside the meditation period there is the need to actualise the experience in one’s daily life.
There are numerous points with respect to this training, and they have been summarised by the Khadam Geshe Chekawa in seven divisions:
(1) Explanation of the basis for the training of the mind
In order to develop Bodhicitta, we need a firm basis in the meditations on impermanence, the precious human rebirth, karma, and the misery of samsara, as explained above.
(2) Actual generation of the Bodhicitta
There are two types of Bodhicitta:
(a) Conventional: compassion and love
(b) Absolute: the realisation of voidness
(3) Turning all unfavourable circumstances into the pure practice of Bodhicitta
In time of sickness, we should feel that it is the result of our past Karma, and we should pray that this suffering be sufficient to alleviate the suffering of all sentient beings. Also, when experiencing happiness and wealth, we should not forget Bodhicitta practice.
(4) The practice for one life condensed into five forces
The five forces are as follows:
(a) The force of beneficial intention. From today until the attainment of Buddhahood, all good motivations will be combined into one, Bodhicitta. This sets your intention on the development of Bodhicitta from the time you wake up.
(b) The force of acquaintance. Whatever you do or think or say becomes a means for the development of Bodhicitta.
(c) The force of the white seed. Whatever virtuous actions you do, always direct these towards the development of Bodhicitta.
(d) The force of uneasiness and disgust whenever the self-cherishing attitude arises.
(e) The force of prayers. Pray that you will never be separated from the mind that wishes to develop Bodhicitta.
(5) The measure of the development of Bodhicitta
Whether you are meditating or not, thinking of Bodhicitta or not, if you have a natural effortless love and compassion for all beings in all circumstances, this is the measure of your development of Bodhicitta. The naturalness is like that of a person who has achieved the perfection of patience or like that of an accomplished horseman.
(6) Eighteen commitments of the training of the mind
1. Do not transgress the vows of the training of the mind. To despise the Hinayana, for example, would be to transgress the foundation of the Bodhicitta practice.
2. Do not transgress vowed conduct by doing such things as digging earth, cutting down trees, or any acts which disturb the lives of any sentient being. You must always act out of consideration for all beings.
3. Do not be one-sided in the dedication of your Bodhicitta practice. Thus, you should not practise Bodhicitta only in relation to your relatives or friends. You must not exclude any being from your practice.
4. Do not ostentatiously change your outer actions because of an inner change of mind. If others are eating, do not break company to sit in meditation.
5. Do not say bad and abusive things about any sentient being. You can never be certain whether a being is a Bodhisattva or not, and harsh words to a Bodhisattva destroy your chances for a higher rebirth.
6. Do not look for faults in others or dwell on what faults you see. You should rather see how you too share in these faults. “To see your own faults is wisdom, to leave the fault of others in indifference is virtue.”
7. Observe yourself and recognise your most serious delusion, and you should attend to that one first.
8. Abandon all hopes for the good results of your actions. You should have the pure selfless motivation of helping all sentient beings.
9. Do not mix the poison of ego-grasping, self-cherishing, or the belief in independent self-existence with the pure practice of Bodhicitta. This is like destroying good food by adding poison to it.
10. Do not hold a grudge against those who harm you. Harbour no revenge motives nor return any acts of harm.
11. Take abusive words without retaliating in kind; exert patience at all times.
12. Do not be indulgent with your delusions.
13. Do not spitefully cause suffering to others by sharp words.
14. When you do something bad, do not pretend someone else did it by shifting the blame. Also, do not burden others with your own responsibility and work-load.
15. Do not be possessive and use the wealth and achievements of others for your own; even thinking to do so is a violation of your training.
16. Do not think to develop Bodhicitta so you will be protected from evil circumstances such as harmful spirits. Your motivation should only be to help other sentient beings.
17. Abandon pride and a sense of accomplishment from the practice of Bodhicitta.
18. Abandon thoughts of having another suffer so that you will be happy. This would be like the heir apparent wishing the king to die.
(7) Advice on the training of the mind
1. There are many yogas for all types of mundane actions. Whatever you do, from the time you wake up, you should do with a selfless attitude in order to benefit all sentient beings. Since, by doing Bodhicitta practice you have given up yourself for others, when you eat you should think, “I am eating in order to survive to help all sentient beings.” When you turn the light off think, “Now the door to lower rebirths is closed.” The same attitude should prevail for all daily actions.
2. Whatever Mantras you might think to use to eliminate the harmful interferences from others, think rather on the Bodhicitta exchange of self for others, and return loving kindness.
3. Whatever virtuous actions you do should begin with the Bodhicitta motivation and end with the dedication of merit for your own and all others’ Enlightenment. On waking, think, “whatever I may do today, may it be for all sentient beings.” In going to sleep, count not your money like a trader, but count your virtuous actions and apply opponent powers to any non-virtuous action committed.
4. Remain indifferent to all sort of living conditions, not letting them interfere with your practice of training the mind. When ill, think, “May the sufferings I am now experiencing be sufficient for the suffering of all sentient beings.” When happy do not be carried away so that you forget Dharma, rather think, “The happiness I am now experiencing has karmic causes, therefore I must collect the white karmic causes for future happiness”.
5. Keep all vows in general pure, and especially the commitments of the training of the mind.
6. Whenever you commit non-virtuous actions, grasp the Four Opponent Powers, and seeing clearly their consequences, try not to commit such actions in the future.
There are three difficulties for the abandonment of the delusions:
(a) It is difficult to recognise the delusions.
(b) Even if recognised, it is difficult to apply the four opponent powers.
(c) It is difficult to cut the continuum of the delusions.
7. Gather the favourable circumstances for Dharma practice.
(a) Find a spiritual teacher
(b) Develop and tame your mind.
(c) Gather the necessary food and clothing.
8. Meditate on the three non-decreasing attitudes.
(a) Do not loose faith in the spiritual master.
(b) Do not loose interest in the training of the mind.
(c) Do not loose the practice of pure Sila.
9. Never separate your own action of body, speech and mind from virtuous actions.
10. Develop an unbiased attitude towards all sentient beings without being selective.
11. Direct all your thoughts, whatever comes into your imagination, towards the training of the mind.
12. Develop mercy and compassion and an awareness of the arisings of delusions especially for those who are close to you, since anger and irritation have more opportunity to manifest where there is frequent contact.
13. Follow the practice of the training of the mind no matter what your living conditions may be. You should not be a fair-weather meditator, practising only while the sun shines and you feel well.
14. Condense the practice of the Dharma by developing Bodhicitta through exchange of self and others and have more regard for the next life than for the present one.
15. For some people, doing Dharma practice is a cause of drowsiness while in doing worldly actions they expend energy.
There are six reversed actions to be abandoned:
(a) Reversed patience, for worldly matters and no patience for difficulties in Dharma practice.
(b) Reversed taste, for warfare and trade and no taste for Dharma practice.
(c) Reversed mercy, for the poor Dharma practitioners instead of for rich samsaric-drenched people.
(d) Reversed wish or intention, for worldly pleasures and not for insights into Dharma.
(e) Reversed generosity, giving money or samsaric allurements instead of giving teaching in the Dharma.
(f) Reversed rejoicing, in the sufferings and non-virtues of your enemies instead of in your own and others’ virtuous actions. Geshe Potowa has said that this non-virtuous action of rejoicing in the non-virtues of others is worse than others’ non-virtuous actions.
16. Follow a steady practice of Dharma. Do not practise while only in a spiritual atmosphere; it is important to have self-discipline in your practice even while away from a conducive environment.
17. Your practice of the training of mind should be done single-pointedly, without any external, distracting considerations.
18. Make special efforts to abandon delusions by always being alert for them. The forces of delusions are not inherently strong for, once the appropriate opponents are located, they can be overcome.
19. Abandon boasting while you are helping others. It is your duty to help others, so you should be grateful when such opportunity arises.
20. Abandon holding a grudge, or becoming angry when being criticised in front of people. You should be able to control your attitude when faced with abuse or with annoying circumstances.
21. Do not practise Dharma in an ostentatious way in order to gain a good reputation.
22. Do not be inconsistent by leaving a practice for another but do your Dharma practice until you attain actual experience.
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