1

Dictionary of Buddhism
Bodhicitta
bodhicitta. (T. byang chub kyi sems; C. putixin; J. bodaishin; K. porisim 菩提心). In
Sanskrit, “thought of enlightenment” or “aspiration to enlightenment”; the
intention to reach the complete, perfect enlightenment
(ANUTTARASAMYAKSAṂBODHI) of the buddhas, in order to liberate all sentient
beings in the universe from suffering. As the generative cause that leads to the
eventual achievement of buddhahood and all that it represents, bodhicitta is one of
the most crucial terms in MAHĀYĀNA Buddhism. The achievement of bodhicitta
marks the beginning of the BODHISATTVA path: bodhicitta refers to the aspiration
that inspires the bodhisattva, the being who seeks buddhahood. In some schools of
Mahāyāna Buddhism, bodhicitta is conceived as being latent in all sentient beings
as the “innately pure mind” (prakṛtipariśuddhacitta), as, for example, in the
MAHĀVAIROCANĀBHISAṂBODHISŪTRA: “Knowing one‟s own mind
according to reality is BODHI, and bodhicitta is the innately pure mind that is
originally existent.” In this sense, bodhicitta was conceived as a universal principle,
related to such terms as DHARMAKĀYA, TATHĀGATA, or TATHATĀ. However,
not all schools of the Mahāyāna (e.g., some strands of YOGĀCĀRA) hold that all
beings are destined for buddhahood and, thus, not all beings are endowed with
bodhicitta. Regardless of whether or not bodhicitta is regarded as somehow innate,
however, bodhicitta is also a quality of mind that must be developed, hence the
important term BODHICITTOTPĀDA, “generation of the aspiration to
enlightenment.” Both the BODHISATTVABHŪMI and the
MAHĀYĀNASŪTRĀLAṂKĀRA provide a detailed explanation of bodhicitta. In
late Indian Mahāyāna treatises by such important authors as ŚĀNTIDEVA,
KAMALAŚĪLA, and ATIŚA DĪPAṂKARAŚRĪJÑĀNA, techniques are set forth for
cultivating bodhicitta. The development of bodhicitta also figures heavily in
Mahāyāna liturgies, especially in those where one receives the bodhisattva precepts
(BODHISATTVASAṂVARA). In this literature, two types of bodhicitta are
enumerated. First, the “conventional bodhicitta” (SAṂVṚTIBODHICITTA) refers to
a bodhisattva‟s mental aspiration to achieve enlightenment, as described above.
Second, the “ultimate bodhicitta” (PARAMĀRTHABODHICITTA) refers to the
mind that directly realizes either emptiness (ŚŪNYATĀ) or the enlightenment
inherent in the mind. This “conventional bodhicitta” is further subdivided between
PRAṆIDHICITTOTPĀDA, literally, “aspirational creation of the attitude” (where
“attitude,” CITTA, refers to bodhicitta), where one makes public one‟s vow
(PRAṆIDHĀNA) to attain buddhahood; and PRASTHĀNACITTOTPĀDA, literally
“creation of the attitude of setting out,” where one actually sets out to practice the
path to buddhahood. In discussing this latter pair, Śāntideva in his
BODHICARYĀVATĀRA compares the first type to the decision to undertake a
journey and the second type to actually setting out on the journey; in the case of the
bodhisattva path, then, the first therefore refers to the process of developing the
aspiration to buddhahood for the sake of others, while the second refers to
undertaking the various practices of the bodhisattva path, such as the six
perfections (PĀRAMITĀ). The AVATAṂSAKASŪTRA describes three types of
bodhicitta, those like a herder, a ferryman, and a king. In the first case the
bodhisattva first delivers all others into enlightenment before entering
enlightenment himself, just as a herder takes his flock into the pen before entering
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the pen himself; in the second case, they all enter enlightenment together, just as a
ferryman and his passengers arrive together at the further shore; and in the third,
the bodhisattva first reaches enlightenment and then helps others to reach the goal,
just as a king first ascends to the throne and then benefits his subjects. A standard
definition of bodhicitta is found at the beginning of the ABHISAMAYĀLAṂKĀRA,
where it is defined as an intention or wish that has two aims: buddhahood, and the
welfare of those beings whom that buddhahood will benefit; the text also gives a
list of twenty-two types of bodhicitta, with examples for each. Later writers like
Ārya VIMUKTISENA and HARIBHADRA locate the Abhisamayālaṃkāra‟s twenty-
two types of bodhicitta at different stages of the bodhisattva path and at
enlightenment. At the beginning of his MADHYAMAKĀVATĀRA,
CANDRAKĪRTI compares compassion (KARUṆĀ) to a seed, water, and crops and
says it is important at the start (where compassion begins the bodhisattva‟s path), in
the middle (where it sustains the bodhisattva and prevents a fall into the limited
NIRVĀṆA of the ARHAT), and at the end when buddhahood is attained (where it
explains the unending, spontaneous actions for the sake of others that derive from
enlightenment). Karuṇā is taken to be a cause of bodhicitta because bodhicitta
initially arises and ultimately will persist, only if MAHĀKARUṆĀ (“great empathy
for others‟ suffering”) is strong. In part because of its connotation as a generative
force, in ANUTTARAYOGATANTRA, bodhicitta comes also to refer to semen,
especially in the practice of sexual yoga, where the physical seed (BĪJA) of
awakening (representing UPĀYA) is placed in the lotus of wisdom (PRAJÑĀ).
Bodhicittavivarama
Bodhicittavivaraṇa. (T. Byang chub sems ‟grel). In Sanskrit, “Exposition of the Mind of
Enlightenment”; a work traditionally ascribed to NĀGĀRJUNA, although the text
is not cited by Nāgārjuna‟s commentators BUDDHAPĀLITA, CANDRAKĪRTI, or
BHĀVAVIVEKA. This absence, together with apparently tantric elements in the
text and the fact that it contains a sustained critique of VIJÑĀNAVĀDA, have led
some scholars to conclude that it is not the work of the same Nāgārjuna who
authored the MŪLAMADHYAMAKAKĀRIKĀ. Nonetheless, the work is widely
cited in later Indian Mahāyāna literature and is important in Tibet. The text consists
of 112 stanzas, preceded by a brief section in prose. It is essentially a compendium
of MAHĀYĀNA theory and practice, intended for bodhisattvas, both monastic and
lay, organized around the theme of BODHICITTA, both in its conventional aspect
(SAṂVṚTIBODHICITTA) as the aspiration to buddhahood out of compassion for
all sentient beings, and in its ultimate aspect (PARAMĀRTHABODHICITTA) as the
insight into emptiness (ŚŪNYATĀ). In addition to the refutation of Vijñānavāda,
the text refutes the self as understood by the TĪRTHIKAs and the SKANDHAs as
understood by the ŚRĀVAKAs.
Bodhicittotpada
bodhicittotpāda. (T. byang chub kyi sems bskyed pa; C. fa puti xin; J. hotsubodaishin;
K. pal pori sim 發菩提心). In Sanskrit, “generating the aspiration for
enlightenment,” “creating (utpāda) the thought (CITTA) of enlightenment
(BODHI)”; a term used to describe both the process of developing BODHICITTA,
the aspiration to achieve buddhahood, as well as the state achieved through such
development. The MAHĀYĀNA tradition treats this aspiration as having great
significance in one‟s spiritual career, since it marks the entry into the Mahāyāna and
the beginning of the BODHISATTVA path. The process by which this “thought of
3

enlightenment” (bodhicitta) is developed and sustained is bodhicittotpāda. Various

types of techniques or conditional environments conducive to bodhicittotpāda are
described in numerous Mahāyāna texts and treatises. The BODHISATTVABHŪMI
says that there are four predominant conditions (ADHIPATIPRATYAYA) for
generating bodhicitta: (1) witnessing an inconceivable miracle (ṛddhiprātihārya)
performed by a buddha or a bodhisattva, (2) listening to a teaching regarding
enlightenment (BODHI) or to the doctrine directed at bodhisattvas
(BODHISATTVAPIṬAKA), (3) recognizing the dharma‟s potential to be
extinguished and seeking therefore to protect the true dharma (SADDHARMA), (4)
seeing that sentient beings are troubled by afflictions (KLEŚA) and empathizing
with them. The Fa putixinjing lun introduces another set of four conditions for
generating bodhicitta: (1) reflecting on the buddhas; (2) contemplating the dangers
(ĀDĪNAVA) inherent in the body; (3) developing compassion (KARUṆĀ) toward
sentient beings; (4) seeking the supreme result (PHALA). The Chinese apocryphal
treatise DASHENG QIXIN LUN (“Awakening of Faith According to the
Mahāyāna”) refers to three types of bodhicittotpāda: that which derives from the
accomplishment of faith, from understanding and practice, and from realization.
JINGYING HUIYUAN (523–592) in his DASHENG YIZHANG (“Compendium on
the Purport of Mahāyāna”) classifies bodhicittotpāda into three groups: (1) the
generation of the mind based on characteristics, in which the bodhisattva,
perceiving the characteristics of SAṂSĀRA and NIRVĀṆA, abhors saṃsāra and
aspires to seek nirvāṇa; (2) the generation of the mind separate from characteristics,
in which the bodhisattva, recognizing that the nature of saṃsāra is not different
from nirvāṇa, leaves behind any perception of their distinctive characteristics and
generates an awareness of their equivalency; (3) the generation of the mind based
on truth, in which the bodhisattva, recognizing that the original nature of bodhi is
identical to his own mind, returns to his own original state of mind. The Korean
scholiast WŎNHYO (617–686), in his Muryangsugyŏng chongyo (“Doctrinal
Essentials of the „Sūtra of Immeasurable Life‟”), considers the four great vows of the
bodhisattva (see C. SI HONGSHIYUAN) to be bodhicitta and divides its generation
into two categories: viz., the aspiration that accords with phenomena (susa palsim)
and the aspiration that conforms with principle (suri palsim). The topic of
bodhicittotpāda is the subject of extensive discussion and exegesis in Tibetan
Buddhism. For example, in his LAM RIM CHEN MO, TSONG KHA PA sets forth
two techniques for developing this aspiration. The first, called the “seven cause and
effect precepts” (rgyu ‟bras man ngag bdun) is said to derive from ATIŚA
DIPAṂKARAŚRĪJÑĀNA. The seven are (1) recognition of all sentient beings as
having been one‟s mother in a past life, (2) recognition of their kindness, (3) the
wish to repay their kindness, (4) love, (5) compassion, (6) the wish to liberate them
from suffering, and (7) bodhicitta. The second, called the equalizing and exchange
of self and other (bdag gzhan mnyam brje) is derived from the eighth chapter of
ŚĀNTIDEVA‟s BODHICARYĀVATĀRA. It begins with the recognition that oneself
and others equally want happiness and do not want suffering. It goes on to
recognize that by cherishing others more than oneself, one ensures the welfare of
both oneself (by becoming a buddha) and others (by teaching them the dharma).
Mahāyāna sūtra literature typically assumes that, after generating the bodhicitta,
the bodhisattva will require not one, but three “incalculable eons”
(ASAṂKHYEYAKALPA) of time in order to complete all the stages (BHŪMI) of the
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bodhisattva path (MĀRGA) and achieve buddhahood. The Chinese HUAYAN

ZONG noted, however, that the bodhisattva had no compunction about practicing
for such an infinity of time, because he realized at the very inception of the path
that he was already a fully enlightened buddha. They cite in support of this claim
the statement in the “Brahmacaryā” chapter of the AVATAṂSAKASŪTRA that “at
the time of the initial generation of the aspiration for enlightenment
(bodhicittotpāda), complete, perfect enlightenment
(ANUTTARASAMYAKSAṂBODHI) is already achieved.”
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Bodhicitta - Wikipedia
From Wikipedia, the free encyclopedia
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In Buddhism, bodhicitta,[a] "enlightenment-mind", is the mind that strives toward
awakening, empathy, and compassion for the benefit of all sentient beings.[1]

Contents
Etymologically, the word is a combination of the Sanskrit
words bodhi and citta.Bodhi means "awakening" or "enlightenment". Citta derives from the
Sanskrit root cit, and means "that which is conscious" (i.e., mind or
consciousness). Bodhicittamay be translated as "awakening mind" or "mind of
enlightenment".[2]
Spontaneity[edit]
Bodhicitta is a spontaneous wish to attain enlightenment motivated by great compassion
for all sentient beings, accompanied by a falling away of the attachment to the illusion of
an inherently existing self.[3]
The mind of great compassion and bodhicitta motivates one to attain
enlightenment Buddhahood, as quickly as possible and benefit infinite sentient beings
through their emanations and other skillful means. Bodhicitta is a felt need to replace
others' suffering with bliss. Since the ultimate end of suffering is nirvana, bodhicitta
necessarily involves a motivation to help others to awaken (to find bodhi).[3]
A person who has a spontaneous realization or motivation of bodhicitta is called
a bodhisattva.
Levels[edit]
Different schools may demonstrate alternative understandings of bodhicitta.
Nyoshul Khenpo Rinpoche and Surya Das, both Nyingma masters of the non-
sectarian Rime movement, distinguish between relative and absolute (or ultimate)
bodhicitta.[4] Relative bodhicitta is a state of mind in which the practitioner works for the
good of all beings as if it were their own.[4] Absolute bodhicitta is the wisdom
of shunyata[4] (śunyatā, a Sanskrit term often translated as "emptiness", though the
alternatives "vast expanse" or "openness" or "spaciousness" probably convey the idea
better to Westerners).[5] The concept of śunyatā in Buddhism also implies freedom from
attachments[b] and from fixed ideas about the world and how it should be.[c]
Some bodhicitta practices emphasize the absolute (e.g. vipaśyanā), while others emphasize
the relative (e.g. metta), but both aspects are seen in all Mahāyāna practice as essential to
enlightenment, especially in the Tibetan practices of tonglen[6] and lojong.[3] Without the
absolute, the relative can degenerate into pity and sentimentality, whereas the absolute
without the relative can lead to nihilism and lack of desire to engage other sentient beings
for their benefit.
In his book Words of My Perfect Teacher, the Tibetan Buddhist teacher Patrul
Rinpoche describes three degrees of bodhicitta:[7] The way of the King, who primarily
seeks his own benefit but who recognizes that his benefit depends crucially on that of his
kingdom and his subjects. The path of the boatman, who ferries his passengers across the
river and simultaneously, of course, ferries himself as well, and finally that of the
shepherd, who makes sure that all his sheep arrive safely ahead of him and places their
welfare above his own.
 6

Origins and development[edit]

Use in early Mahāyāna[edit]
Describing use of the term bodhicitta in Tibetan Buddhism, Paul Williams writes that the
term is used differently in early Mahāyāna works, referring to a state of mind in which a
bodhisattva carries out actions:
We are describing here the late systematized Indo-Tibetan Mahāyāna. It seems that in the
relatively early Ugraparipṛcchā Sūtra, for example, the bodhicitta is a much vaguer concept,
more "a certain state of mind" in which a Bodhisattva acts (Nattier 2003a: 148). [...] Pagel
points out that many Mahāyāna sūtras, including the Bodhisattvapiṭaka, hold that the
arising of bodhicitta (bodhicittotpāda) is not simply a static thing that occurs just at the
beginning of the Bodhisattva path. Rather it is continuously retaken and evolves through
practice.[8]
Late Mahāyāna texts[edit]
Among the most important later source texts on bodhicitta, used by traditions of Tibetan
Buddhism, are:
 Śāntideva's A Guide to the Bodhisattva's Way Of Life (c. 700 CE),
 Thogme Zangpo's Thirty-Seven Practices of a Bodhisattva[9] (12th century CE),
 Langri Tangpa's Eight Verses for Training the Mind[10] (c. 1100 CE), and
 Geshe Chekhawa Training the Mind in Seven Points in the 12th century CE.
Practice[edit]
Mahayana Buddhism propagates the Bodhisattva-ideal, in which the Six perfections are
being practiced. Arousing bodhicitta is part of this Bodhisattva-ideal.
Ideal[edit]
In Mahāyāna and Vajrayāna Buddhism, the goal of Buddhist practice is primarily to be
reborn infinite numbers of times to liberate all those other beings still trapped in samsāra.
Paramitas[edit]
Mahāyāna Buddhism teaches that the broader motivation of achieving one's own
enlightenment "in order to help all sentient beings" is the best possible motivation one can
have for any action, whether it be working in one's vocation, teaching others, or even
making an incense offering. The Six Perfections (Pāramitās) of Buddhism only become true
"perfections" when they are done with the motivation of bodhicitta. Thus, the action of
giving (Skt. dāna) can be done in a mundane sense, or it can be a Pāramitā if it is conjoined
with bodhicitta. Bodhicitta is the primary positive factor to be cultivated.
Cultivation[edit]
The Mahāyāna-tradition provides specific methods for the intentional cultivation of both
absolute and relative bodhicitta. This cultivation is considered to be one of the most
difficult aspects of the path to complete awakening. Practitioners of the Mahāyāna make it
their primary goal to develop a genuine, uncontrived bodhicitta which remains within their
mindstreams continuously without having to rely on conscious effort.
Among the many methods for developing uncontrived Bodhicitta given in Mahāyāna
teachings are:
 Contemplation of the Four Immeasurables (Brahmaviharas):
o Immeasurable Loving-Kindness (Maitrī),
o Immeasurable Compassion (Karunā),
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o Immeasurable Joy in the Good Fortune of Others (Mudita), and

o Immeasurable Equanimity (Upekṣā)
 The practice of the Pāramitās (Generosity, Patience, Virtue, Effort, Meditation, and
Insight).
 The Taking and Sending (tonglen) practice, in which one takes in the pain and
suffering of others with the inhalation and sends them love, joy, and healing with the
exhalation,[6] and the Lojong (mind training) practices of which tonglen forms a part.
 Viewing all other sentient beings as having been our mothers in infinite past lives, and
feeling gratitude for the many occasions on which they have taken care of us.
Two Practice Lineages[edit]
Tibetan Buddhists maintain that there are two main ways to cultivate Bodhichitta, the
"Seven Causes and Effects" that originates from Maitreya and was taught by Atisha, and
"Exchanging Self and Others," taught by Shantideva and originally by Manjushri.
According to Tsongkapa the seven causes and effects are thus:
1. recognizing all beings as your mothers;
2. recollecting their kindness;
3. the wish to repay their kindness;
4. love;
5. great compassion;
6. wholehearted resolve;
7. bodhichitta.
According to Pabongka Rinpoche the second method consists of the following
meditations:[11][12]
1. how self and others are equal;
2. contemplating the many faults resulting from self-cherishing;
3. contemplating the many good qualities resulting from cherishing others;
4. the actual contemplation on the interchange of self and others;
5. with these serving as the basis, the way to meditate on giving and taking (tonglen).
Universality[edit]
The practice and realization of bodhicitta are independent of sectarian considerations,
since they are fundamentally a part of the human experience. Bodhisattvas are not only
recognized in the Theravāda school of Buddhism,[13] but in all other religious traditions
and among those of no formal religious tradition. The present fourteenth Dalai Lama, for
instance, regarded Mother Teresa as one of the greatest modern bodhisattvas.[14]
Notes[edit]
1. ^ For definitions of the components of the term see Wiktionary: bodhi and citta.
2. ^ particularly attachment to the idea of a static or essential self
3. ^ The classic text on śunyatā is the Prajñāpāramitā Hṛdaya Sūtra, a discourse of
the Buddha commonly referred to as the "Heart Sūtra".
References[edit]
1. ^ Das, Surya (1998). Awakening the Buddha Within: Tibetan Wisdom for the Western
World. Broadway Books. pp. 145–146. ISBN 0-76790157-6.
 8

2. ^ Das, Surya (1998). Awakening the Buddha Within: Tibetan Wisdom for the Western
World. Broadway Books. p. 149. ISBN 0-76790157-6.
3. ^ Jump up to:a b c Fischer, Norman (2013). Training in Compassion: Zen Teachings on
the Practice of Lojong. Shambhala Publications. p. 11. ISBN 9781611800401.
4. ^ Jump up to:a b c Khenpo, Nyoshul; Das, Surya (1995). Natural Great Perfection. Snow
Lion Publications. p. 56. ISBN 1-55939-049-2.
5. ^ Trungpa, Chogyam. Cutting Through Spiritual Materialism. Shambhala Publications.
pp. 197–199. ISBN 978-1570629570.
6. ^ Jump up to:a b "The Practice of Tonglen". Shambhala International. Archived from the
original on February 12, 2015. Retrieved April 3, 2015.
7. ^ Rinpoche, Patrul (1998). Words of My Perfect Teacher. Shambhala Publications.
p. 218. ISBN 1-57062412-7.
8. ^ Williams, Paul (2008). Mahāyāna Buddhism: The Doctrinal Foundations. Routledge.
p. 355. ISBN 9781134250578.
9. ^ "The Thirty-Seven Practices of a Bodhisattva". Archived from the original on June 3,
2004. Retrieved April 3, 2015.
10. ^ "Eight Verses for Training the Mind" (PDF). Prison Mindfulness Institute.
Retrieved April 3, 2015.
11. ^ Tsongkapa (2004). The Great Treatise on the Stages of the Path to Enlightenment
Volume 2. Snow Lion Publications. p. 28. ISBN 978-1559391689.
12. ^ Rinpoche, Pabongka (1991). Liberation in the Palm of Your Hand. Wisdom Publications.
p. 598. ISBN 978-0861711260.
13. ^ Dhammananda, K. Sri; Maha Thera, Piyadassi (1983). Gems of Buddhist Wisdom.
Buddhist Missionary Society. pp. 461–471. ISBN 978-9679920048.
14. ^ Dalai Lama (2002). An Open Heart: Practicing Compassion in Everyday Life. Back Bay
Books. p. 23. ISBN 978-0316930932.
Further reading[edit]
 Gyatso, Tenzin (1995). The World of Tibetan Buddhism: An Overview of Its Philosophy and
Practice. Wisdom Publications. ISBN 978-0861710973.
 Harvey, Peter (2000). An Introduction to Buddhist Ethics. Cambridge University Press. ISBN 978-
0521556408.
 Lampert, Khen (2006). Traditions of Compassion: From Religious Duty to Social Activism. Palgrave
Macmillan. ISBN 978-1403985279.
 Matics, Marion L. (1970). "Entering the Path of Enlightenment: The Bodhicaryavatara of the Buddhist
Poet Santideva". Macmillan. Missing or empty |url= (help)
 Powers, John (2007). Introduction to Tibetan Buddhism. Snow Lion Publications. ISBN 978-
1559392822.
 Sangharakshita (1990). A Guide to the Buddhist Path. Windhorse Publications. ISBN 978-1907314056.
 Sopa, Geshe Lhundub; Pratt, David (2004). Steps on the Path to Enlightenment Vol. 1. Wisdom
Publications. ISBN 978-0861713035.
 Wangchuk, Dorji (2007). Studia Philologica Buddhica XXIII. The Resolve to Become a Buddha: A
Study of the Bodhicitta Concept in Indo-Tibetan Buddhism. The International Institute for Buddhist
Studies. ISBN 978-4-906267-59-0.
 White, Kenneth R. (2005). The Role of Bodhicitta in Buddhist Enlightenment. The Edwin Mellen
Press. ISBN 978-0-7734-5985-4. [includes translations of the following: Bodhicitta-sastra,
Benkemmitsu-nikyoron, Sammaya-kaijo]
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COMPASSION AND BODHICITTA

PAGE CONTENTS
 Compassion in Perspective
 What is Compassion
 Bodhicitta (or Bodhichitta)
 Methods to Generate Bodhicitta
 Taking and Giving - Tong Len
 Aspiring Bodhicitta
 The Bodhisattva Vows
 Practising the 6 Perfections
 Advice of His Holiness the Dalai Lama
 Recommendation - Thich Nhat Hahn
 Do-gooding and Burnout
"All the peace and happiness of the whole globe,
the peace and happiness of societies,
the peace and happiness of family,
the peace and happiness in the individual persons' life,
and the peace and happiness of even the animals and so forth,
all depends on having loving kindness toward each other."
Lama Zopa Rinpoche
COMPASSION IN PERSPECTIVE
One can distinguish the three different scopes of motivation to engage in Buddhist
practices:
 With the lowest scope of motivation, one realises the problems one can encounter in
the next life, and one is concerned about working to achieve a good rebirth. In fact,
this is not even a spiritual goal, as it relates to worldly happiness for oneself alone.
 With the medium scope of motivation, one realises that within cyclic existence there
is no real happiness to be found, and one strives for personal liberation or Nirvana.
 With the highest scope of motivation, one realises that all sentient beings are
suffering within cyclic existence, and one strives to free all beings from suffering.
WHAT IS COMPASSION
A praise of compassion by Lama Zopa Rinpoche:
"Live with compassion
Work with compassion
Die with compassion
Meditate with compassion
Enjoy with compassion
When problems come,
Experience them with compassion."
The definition of compassion is: wanting sentient beings to be free from suffering. So
compassion is the definition of the highest scope of motivation.
 10

It is said that to generate genuine compassion, one needs to realise that oneself is
suffering, that an end to suffering is possible, and that other beings similarly want to be
free from suffering.
His Holiness the Dalai Lama:
"Nirvana [liberation from the cycle of uncontrolled rebirth] may be the final object of
attainment, but at the moment it is difficult to reach. Thus the practical and realistic aim is
compassion, a warm heart, serving other people, helping others, respecting others, being
less selfish. By practising these, you can gain benefit and happiness that remain longer. If
you investigate the purpose of life and, with the motivation that results from this inquiry,
develop a good heart - compassion and love. Using your whole life this way, each day will
become useful and meaningful."
"Every human being has the same potential for compassion; the only question is whether
we really take any care of that potential, and develop and implement it in our daily life.
My hope is that more and more people will realise the value of compassion, and so follow
the path of altruism. As for myself, ever since I became a Buddhist monk, that has been my
real destiny - for usually I think of myself as just one simple Buddhist monk, no more and
no less."
Another quote from His Holiness the Dalai Lama, from The Compassionate Life"
"Compassion without attachment is possible. Therefore, we need to clarify the distinctions
between compassion and attachment. True compassion is not just an emotional response
but a firm commitment founded on reason. Because of this firm foundation, a truly
compassionate attitude toward others does not change even if they behave negatively.
Genuine compassion is based not on our own projections and expectations, but rather on
the needs of the other: irrespective of whether another person is a close friend or an
enemy, as long as that person wishes for peace and happiness and wishes to overcome
suffering, then on that basis we develop genuine concern for their problem. This is
genuine compassion.
For a Buddhist practitioner, the goal is to develop this genuine compassion, this genuine
wish for the well-being of another, in fact for every living being throughout the universe."
Find more teachings of H.H. the Dalai Lama in Compassion, the Supreme Emotion.
"Sometimes we think that to develop an open heart, to be truly loving and compassionate,
means that we need to be passive, to allow others to abuse us, to smile and let anyone do
what they want with us. Yet this is not what is meant by compassion. Quite the contrary.
Compassion is not at all weak. It is the strength that arises out of seeing the true nature of
suffering in the world. Compassion allows us to bear witness to that suffering, whether it
is in ourselves or others, without fear; it allows us to name injustice without hesitation,
and to act strongly, with all the skill at our disposal. To develop this mind state of
compassion...is to learn to live, as the Buddha put it, with sympathy for all living beings,
without exception."
Sharon Salzberg
From Lectures on Kamalashila's 'Stages of Meditation in the Middle Way School by Kenchen
Thrangu Rinpoche:
"...everbody thinks that compassion is important, and everyone has compassion. True
enough, but the Buddha gave uncommon quintessential instructions when he taught the
methods for cultivating compassion, and the differences are extraordinarily important.
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Generally, everyone feels compassion, but the compassion is flawed. In what way? We
measure it out. For instance, some feel compassion for human beings but not for animals
and other types of sentient beings. Others feel compassion for animals and some other
types of sentient beings but not for humans. Others, who feel compassion for human
beings, feel compassion for the human beings of their own country but not for the human
beings of other countries. Then, some feel compassion for their friends but not for anyone
else. Thus, it seems that we draw a line somewhere. We feel compassion for those on one
side of the line but not for those on the other side of the line. We feel compassion for one
group but not for another. That is where our compassion is flawed. What did the Buddha
say about that? It is not necessary to draw that line. Nor is it suitable. Everyone wants
compassion, and we can extend our compassion to everyone."
From Bodhicitta: Cultivating the Compassionate Mind of Enlightenment by Ven. Lobsang
Gyatso:
"We ordinary individuals share the characteristic of having our attempts to gain happiness
thwarted by our own destructive self-centeredness. It is unsuitable to keep holding onto
the self-centered attitude while ignoring others.
If two friends find themselves floundering in a muddy swamp they should not ridicule
each other, but combine their energies to get out. Both ourselves and others are in the
same position of wanting happiness and not wanting suffering, but we are entangled in a
web of ignorance that prevents us from achieving those goals. Far from regarding it as an
"every man for himself" situation, we should meditate upon the equality of self and others
and the need to be helpful to other beings."
^Top of Page
BODHICITTA (or BODHICHITTA)
'Bodhi' is Sanskrit for Enlightenment and 'Citta' means Mind. It refers to the wish to attain
enlightenment (become a Buddha) for the benefit of all sentient beings.
A 'Bodhisattva' is a being (sattva) with the bodhicitta motivation.
A short story:
An enthusiastic student asks his teacher: "Master, what can I do to help all the suffering
beings in this world?" The teacher answers: "Indeed, what can you do?"
So, even if I am genuinely concerned about the welfare of others, when I am hopelessly
lost in my own problems, trying to deal with the world, how can I help others? I would be
like jumping into a river where someone is drowning, when I cannot swim myself...
Therefore, I should first learn to swim, learn to deal with my problems, learn how
overcome my own problems, or at best, become all-knowing or enlightened. The
realisation comes: "If I really want to change the world, I need to start with myself".
This idea is called Bodhicitta: the wish to become an omniscient Buddha so I can perfectly
help others.
But in order to collect enough positive momentum (Karma) to become a Buddha, I also
need to help others as much as possible on my path. But I should realise that at this
moment my help is limited, simply because I don't know all the results of my actions.
A short real story: one time at Tushita Meditation Center in Dharamsala, India, people in a
meditation course decided to collect money for the beggars in town after they heard the
benefits of generosity. When looking around town the next day to hand out the money,
only one beggar could be found in the streets. The generous people then decided to give
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this one beggar all the money. A couple of days later, the beggar was found dead in the
street: he had drunk himself to death with all the money.....
While helping others, we should not forget the ideal goal of becoming a Buddha to be of
much more help; so ideally, it is best if we can be mindful of dedicating any positive
energy to this goal.
Some reflections by the Indian saint Shantideva:
"Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in this world,
All comes from desiring myself to be happy.
But what need is there to say much more?
The childish work for their own benefit,
The Buddhas work for the benefit of others.
Just look at the difference between them!"
Or, as Shantideva reflected the far-reaching thought of Bodhicitta:
"May I become food and drink in the aeons of famine for those poverty-stricken sufferers.
May I be a doctor, medicine and nurse for all sick beings in the world until everyone is
cured.
May I become never-ending wish-fulfilling treasures materialising in front of each of them
as all the enjoyments they need.
May I be a guide for those who do not have a guide, a leader for those who journey, a boat
for those who want to cross over, and all sorts of ships, bridges, beautiful parks for those
who desire them, and light for those who need light.
And may I become beds for those who need a rest, and a servant to all who need servants.
May I also become the basic conditions for all sentient beings, such as earth or even the
sky, which is indestructible.
May I always be the living conditions for all sentient beings until all sentient beings are
enlightened."
The realisation of Bodhicitta (that means completely integrating this ideal in our mind and
actions) is quite profound, as it is obviously not easy to (automatically) put the welfare of
others above our own welfare. Someone who lives with this realisation is called a
Bodhisattva: in all respects a genuine saint.
It may be interesting to note that His Holiness the Dalai Lama considered Mother Theresa
a Bodhisattva, and Jesus as well; so Bodhisattvas are not necessarily Buddhists!
"Bodhicitta or the altruistic aspiration to attain Enlightenment for the benefit of all sentient
beings is a state of mind which cannot be cultivated or generated within one's mental
continuum simply by praying for it to come into being in one's mind. Nor will it come into
existence by simply developing the understanding of what that mind is. One must
generate that mind within one's mind's continuum.
In order to engage in meditation with sustained effort over a period of time what is crucial
is first of all to be convinced of the positive qualities of that mind, and the benefits and
merits of generating such a state of mind. It is only when one has seen the qualities, merits
and benefits of generating such a state of mind that one will be able to generate within
 13

oneself a genuine enthusiasm and perseverance in engaging in a meditation which would

enable the individual to generate the mind."
His Holiness the Dalai Lama
Making Space with Bodhicitta
By Lama Thubten Yeshe
"Bodhicitta is the essential, universal truth.
This most pure thought is the wish and the will to bring all sentient beings to the
realisation of their highest potential, enlightenment.
The Bodhisattva sees the crystal nature that exists in each of us, and by recognising the
beauty of our human potential, always has respect.
For the disrespectful mind, human beings are like grass, something to be used. "Ah, he
means nothing to me. Human beings are nothing to me."
We all try to take advantage of someone else, to profit only for ourselves. The entire world
is built on attachment. Big countries overwhelm small countries, big children take candy
from small children, husbands take advantage of their wives. I make friends with someone
because he can benefit me. It is the same with the rest of the world. Boyfriends, girlfriends.
Everybody wants something.
The desire to make friends only for the other person's benefit is extremely rare; however, it
is very worthwhile. Buddha explained that even one moment's thought of this mind
dedicated to enlightenment for the sake of others can destroy a hundred thousand
lifetimes' negative karma.
We have attachment that makes us tight and uncomfortable. But even a tiny spark of
bodhicitta's heat makes the heart warm and relaxed.
Bodhicitta is the powerful solution, the atomic energy that destroys the kingdom of
attachment.
Bodhicitta is not emotional love. By understanding the relative nature of sentient beings
and seeing their highest destination, and by developing the willingness to bring all beings
to that state of enlightenment, the mind is filled with love born from wisdom, not
emotion.
Bodhicitta is not partial. Wherever you go with bodhicitta if you meet people, rich people
or poor people, black or white, you are comfortable and you can communicate.
We have a fixed idea; life is this way or that. "This is good. This is bad." We do not
understand the different aspects of the human condition. But, having this incredible
universal thought, our narrow mind vanishes automatically. It is so simple; you have
space and life becomes easier.
For example, someone looks at us, at our home, at our garden and we freak out. We are so
insecure and tight in our hearts. Arrogant. "Don't look at me." But with bodhicitta there is
space. When someone looks we can say, "Hmm. She's looking. But that's O.K." Do you
understand? Rather than feeling upset you know it is all right.
Bodhicitta is the intoxicant that numbs us against pain and fills us with bliss.
Bodhicitta is the alchemy that transforms every action into benefit for others.
Bodhicitta is the cloud that carries the rain of positive energy to nourish growing things.
Bodhicitta is not doctrine. It is a state of mind. This inner experience is completely
individual. So how can we see who is a Bodhisattva and who is not? can we see the self-
cherishing mind?
 14

If we feel insecure ourselves we will project that negative feeling onto others. We need the
pure innermost thought of bodhicitta; wherever we go that will take care of us."
METHODS TO GENERATE BODHICITTA
 The 4-Point Mind Training is based on cultivating four realisations:
1. Equanimity: One can cultivate the realisation that all sentient beings are equal in
wanting happiness and not wanting suffering. Beings cannot really be divided into
friends, enemies or strangers because friends may turn into enemies, enemies may become
friends, and strangers may become friends or enemies.
2. Faults of self-cherishing: a consequence of karma is that self-cherishing is the only
cause of my problems.
3. Good qualities of cherishing others: a consequence of karma is that cherishing others is
the cause of all happiness, including my own.
4. Exchanging self & others: being 'intelligently selfish', we can continually try to put
ourselves in the place of others, and then acting.
 The 7-Point Mind Training is based on cultivation realisations in 7 steps:
1. Equanimity
2. Recognizing that all sentient beings have been (or at least could have been) my
mother as I have lived innumerable lives. (See Rebirth.)
3. Remember the kindness of your mother in this life, all she did for you, the problems
she went through to take care of you.
4. Wishing to repay the kindness of her and all previous mothers.
5. Generate great love: may all mother sentient beings have happiness and the causes for
happiness.
6. Generate great compassion: may all mother sentient beings be free from suffering and
the causes for suffering
7. Generate bodhichitta: should give up all self-cherishing and egoism, and work to bring
them happiness and release them from their suffering: therefore, may I become an
omniscient Buddha, as he is the perfect doctor to cure the suffering of all mother sentient
beings.
From: All You Ever Wanted to Know from His Holiness the Dalai Lama on Happiness, Life,
Living, and Much More:
 The Seven-Point Cause-and-Effect Method (for the development of an altruistic
mind):
(1) The first of the seven points is the cultivation of equanimity - that is, a state of mind
that tries to equalize the strong attachment to friends, the strong hatred for enemies, and
for an indifferent attitude toward neutral people.
(2) The second stage is remembering our own beginningless rebirths so that we can
recognize that all sentient beings have been our mothers, friends, and relatives at one time
or another.
(3) Third, having recognized them as such, we recollect and reflect on the kindnesses they
extended to us. This attitude - the special recollection of kindnesses - does not discriminate
between friends and enemies; even enemies are regarded as kind.
(4) The next step is to repay their kindnesses by reflecting how our mother of this lifetime
extends her kindness to us and how parents extend their kindness to their children.
 15

(5) Next comes the stage of loving-kindness. This is a state of mind that cherishes all
sentient beings. Having developed this loving-kindness for all sentient beings, we wish
that all sentient beings be free from suffering. That is compassion.
(6) This is followed by an unusual attitude in which we take upon ourselves the
responsibility to free all sentient beings from suffering.
(7) And the final stage is actual Bodhicitta, the altruistic attitude to achieve enlightenment.
This is experienced partly by the force of our strong compassion for the suffering of all
sentient beings, the feeling of being able to see their suffering, and partly by the
understanding that it is possible for the mind of a sentient being to be freed from its
delusions. All sentient beings have the potential to achieve the omniscient state.
Understanding this, combined with a strong force of compassion, brings about the
experience of Bodhicitta.
In the Tibetan tradition, verses like the following are often recited to direct the mind
towards generating Bodhicitta:
With a wish to free all beings
I shall always go for refuge
To the Buddha, Dharma and Sangha,
Until I reach full enlightenment.
Enthused by wisdom and compassion,
today in the Buddhas' presence
I generate the Mind for Full Awakening
For the benefit of all sentient beings.
As long as space remains,
As long as sentient beings remain,
Until then, may I too remain
And dispel the miseries of the world.
HOW TO BE COMPASSIONATE TO ENEMIES?
Someone asked the following question to His Holiness the Dalai Lama:
"How does a person or group of people compassionately and yet straightforwardly
confront another person or group of people who have committed crimes of genocide
against them?"
His Holiness: "When talking about compassion and compassionately dealing with such
situations one must bear in mind what is meant by compassionately dealing with such
cases. Being compassionate towards such people or such a person does not mean that you
allow the other person to do whatever the other person or group of people wishes to do,
inflicting suffering upon you and so on. Rather, compassionately dealing with such a
situation has a different meaning.
When a person or group of people deals with such a situation and tries to prevent such
crimes there is generally speaking two ways in which you could do that, or one could say,
two motivations. One is out of confrontation, out of hatred that confronts such a situation.
There is another case in which, although in action it may be of the same force and strength,
but the motivation would not be out of hatred and anger but rather out of compassion
towards the perpetrators of these crimes.
Realising that if you allow the other person, the perpetrator of the crime, to indulge his or
her own negative habits then in the long run the other person or group is going to suffer
 16

the consequences of that negative action. Therefore, out of the consideration of the
potential suffering for the perpetrator of such crimes, then you confront the situation and
apply equally forceful and strong measures.
I think this is quite relevant and important in modern society, especially in a competitive
society. When someone genuinely practices compassion, forgiveness and humility then
sometimes some people will take advantage of such a situation. Sometimes it is necessary
to take a countermeasure, then with that kind of reasoning and compassion, the
countermeasure is taken with reasoning and compassion rather than out of negative
emotion. That is actually more effective and appropriate. This is important. For example
my own case with Tibet in a national struggle against injustice we take action without
using negative emotion. It sometimes seems more effective."
From His Holiness the Dalai Lama in Healing Anger: The Power of Patience from a
Buddhist Perspective:
"One of the reasons there is a need to adopt a strong countermeasure against someone
who harms you is that, if you let it pass, there is a danger of that person becoming
habituated to extremely negative actions, which in the long run will cause that person's
own downfall and is very destructive for the individual himself or herself. Therefore a
strong countermeasure, taken out of compassion or a sense of concern for the other, is
necessary. When you are motivated by that realization, then there is a sense of concern as
part of your motive for taking that strong measure.
...One of the reasons why there is some ground to feel compassionate toward a perpetrator
of crime or an aggressor is that the aggressor, because he or she is perpetrating a crime, is
at the causal stage, accumulating the causes and conditions that later lead to undesirable
consequences. So, from that point of view, there is enough ground to feel compassionate
toward the aggressor."
TAKING AND GIVING - TONG LEN
This practice is possibly the ultimate practice in altruism. It is definitely not easy to get
ourselves to genuinely do this, but if done well, it quickly undermines our selfishness.
Shantideva expressed the value of this practice as follows:
"If I do not actually exchange my happiness
For the sufferings of others,
I shall not attain the state of Buddhahood
And even in cyclic existence I shall have no joy."
Look here for a detailed description of the meditation of taking and giving.
^Top of Page
ASPIRING BODHICITTA
There are two levels in the development of bodhicitta; aspiring and engaging bodhicitta.
A person with the aspiring intention wants to attain enlightenment to help others, but he
or she is not yet prepared to engage in all of the practices and activities necessary to do so.
Such a person may want to take the aspiring bodhicitta vows.
On the other hand, someone who has generated the engaging altruistic intention and is
prepared to joyfully undertake the Bodhisattva's practices of the six perfections, can take
the bodhisattva vows.
The difference between aspiring and engaging bodhicitta is similar to the difference
between wanting to go somewhere, and actually travelling there. These vows are always
 17

taken on the basis of having taken refuge in the Buddha, Dharma and Sangha) first
(including some or all of the five lay precepts). Details on the precepts of engaging in
aspiring bodhicitta can be found on the Aspiring Bodhicitta page.
THE BODHISATTVA VOWS
One can take the Bodhisattva vows, if one wants to commit oneself to the path of wanting
to help all sentient beings, and therefore striving for Buddhahood. A Bodhisattva (bodhi =
enlightenment, sattva = being) is a person with the bodhicitta motivation.
This is not necessarily a practice for small-minded or fearful people, as Lama Anagorika
Govinda writes in A Living Buddhism for the West:
"Fearlessness is the most prominent characteristic of all bodhisattvas and all who tread the
bodhisattva path. For them, life has lost its terrors and suffering its sting. Instead of
scorning earthly existence, or condemning its 'imperfection', they fill it with a new
meaning."
Merely going through the ritual of taking the vows does not really 'give' the vows. It is
said that you only really receive them if you genuinely experience development of
bodhicitta, which is a profound realisation. The ceremony is intended to give imprints on
the mind so we can develop this precious altruistic attitude.
The main vow is to always work for the benefit of all sentient beings. So the Bodhisattva
vows go beyond just this life, and are basically being taken until all sentient beings are
enlightened!
The Bodhisattva vows consist of the so-called 18 root (or main) vows and the 46 minor
vows, which are given in the page on Bodhisattva Vows.
"We will now speak about the benefits of the bodhisattva vow. In the sutrayana teachings,
there are 230 benefits talked about by the Buddha. We will condense these and explain
them in four points.
The first benefit of having obtained the bodhisattva vow is that through the practice of
bodhicitta, we will learn how to remove suffering and obtain happiness. We will come to
recognize that the root of all happiness is bodhicitta.
Secondly, having developed bodhicitta, not only do we experience our own happiness
that is free from suffering, but with the bodhisattva vow, we are able to benefit others by
giving happiness and removing suffering. For example, a long time ago Buddha
Shakyamuni turned the wheel of Dharma in India in a place known as Bodh Gaya.
Because the Buddha turned the wheel of the Dharma and revealed the teachings, they
spread to many other countries where people practiced them and achieved the complete
realization of Buddhahood, the experience of ultimate happiness free from suffering. How
did all those beings obtain Buddhahood? They did this by following the instruction of
Shakyamuni Buddha. How did Shakyamuni Buddha himself obtain the level of the
ultimate experience of happiness? In the very beginning he developed what is known as
bodhicitta. Through the development and perfection of bodhicitta, the Buddha was able to
benefit limitless beings. When we begin to develop the altruistic attitude of bodhicitta, it
may seem to be quite limited, as a very small number of such thoughts arise in our mind,
and we think this really cannot help anybody. However, in the long run, as bodhicitta
develops, we become more familiar with it and realize that this buddha activity is the
source of all happiness, and the method to remove suffering and benefit uncountable
beings.
 18

The third benefit of obtaining the bodhisattva vow and developing bodhicitta is that since
we all have our greatest enemy within ourselves, the conflicting emotions, through which
we experience endless suffering, it is bodhicitta that gives us the strength to overcome
these conflicting emotions. Bodhicitta is like a sword that cuts through all suffering .
The fourth benefit of developing pure bodhicitta is that it is the root of obtaining ultimate
happiness for self and others. If it is not pure, we can not experience happiness, nor can we
teach others to experience happiness. Bodhicitta is like a precious, wish-fulfilling jewel."
Venerable Thrangu Rinpoche
PRACTISING THE 6 PERFECTIONS
On the path of a Bodhisattva, one should practice what are called the six perfections of:
giving, ethics, patience, joyous effort, concentration and wisdom. The first five are
methods, and the last - wisdom - is necessary for any of them to function.
It is said that mainly the first three are practices for the lay people, joyous effort and
concentration mainly refer to meditation practice.
The famous Tibetan practitioner Milarepa wrote an amazingly 'simple' summary of the six
perfections:
For generosity, nothing to do,
Other than stop fixating on self.
For morality, nothing to do,
Other than stop being dishonest.
For patience, nothing to do,
Other than not fear what is ultimately true.
For effort, nothing to do,
Other than practise continuously.
For meditative stability, nothing to do,
Other than rest in presence.
For wisdom, nothing to do,
Other than know directly how things are.
When looking at the things we should not do, it may be obvious that the above words may
be simple, but the actual practice is not that easy and simple at all...
Generosity
Giving one's possessions, virtues, even one's body if needed.
Giving of fearlessness, or protection to others.
Practising mentally giving to others.
Giving of Dharma, the Buddha's teachings.
'Others are my main concern. When I notice something of mine, I steal it and give it to
others.'
Shantideva
In giving we not only find wealth while in cyclic existence but we achieve the zenith of
prosperity in supreme enlightenment. Therefore we all have to practice giving. A
Bodhisattva's giving is not just overcoming miserliness and being generous to others; a
pure wish to give is cultivated, and through developing more and more intimacy with it,
such giving is enhanced infinitely. Therefore it is essential to have the firm mind of
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enlightenment rooted in great love and compassion and, from the depths of one's heart, to
either give one's body, wealth and virtues literally to sentient beings as infinite as space, or
to dedicate one's body, wealth and virtues for them while striving in all possible ways to
enhance the wish to give infinitely. As mentioned in Engaging in Bodhisattva Activities
and in The Precious Garland, we should literally give material help to the poor and needy,
give teaching to others, and give protection to them, even the small insects, as much as we
can. In the case of things which we are not able to part with, we should cultivate the wish
to give them away and develop more and more intimacy with that wish.
From Generous Wisdom: Commentaries by H.H. the Dalai Lama XIV on the Jatakamala
Ethics
Keeping one's vows.
Working for sentient beings.
Restraining from negative actions.
Collecting merit (with the motivation of helping others).
Patience
Having patience in understanding Dharma and gaining faith.
Being undisturbed by anguish from suffering.
Practise patience before getting angry.
Having patience in accepting problems.
Being undisturbed by inflicted harm.
Joyous effort / perseverance
Collecting merit and helping others
Delighting in virtue and every beneficial action.
Avoiding putting off; craving worldly pleasures and discouragement.
'It is not good to begin many different works, saying 'This looks good; that looks good',
touching this, touching that, and not succeeding in any of them. If you do not generate
great desires but aim at what is fitting, you can actualise the corresponding potencies and
become an expert in that. With success, the power or imprint of that practice is generated.'
His Holiness the Dalai Lama from 'Tantra in Tibet'
"Milarepa turned his back to Gampopa and lifted his cotton cloth, thus revealing his
buttocks, which were completely covered with hard calluses from all his extensive sitting
on the stony grounds of caves. He said, "There is nothing more profound than meditating
on this pith instruction. The qualities in my mind stream have arisen through my having
meditated so persistently that my buttocks have become like this. You must also give rise
to such heartfelt perseverance and meditate!" This final instruction remained in the depths
of Gampopa's mind forever."
From: 'Straight from the heart: Buddhist Pith Instructions'
Concentration
Developing quiescence; single pointedness, stability & firmness (meditation)
This brings great progress in any meditation practice and supernatural powers.
Cultivating inner needs: to have few wants and generating contentment, abandoning
demands of the world,
and have pure ethics.
 20

Creating outer needs: conducive place: quiet, easy food & water, blessed place, not too
comfortable
and a helper.
Wisdom
Generating ultimate wisdom (emptiness) to achieve liberation and Buddhahood.
Generating relative wisdom in practising the first five perfections and understanding
karma.
Wisdom and compassion are the foundatiuons of Mahayana practice. (See the Wisdom
page.)
Below a quote I really like from Shen Shi'an:
"The different degrees of compassionate empathy:
A : [Simply ignores her]
B : Hey! Look at her!
C : Do you think she needs help?
D : Oh! The poor thing! I hope someone will help her!
E : Maybe she hopes you are that someone!
F : Maybe you yourself can be that someone!
G : Maybe we should just try helping her now!
H : Maybe I should try helping first - while the rest of you discuss!
I : [Does not comment, and just goes forth to offer help]
Who are you?
A, B, C, D, E, F, G, H or I?
Is it time to upgrade? "
ADVICE FROM HIS HOLINESS THE 14th DALAI LAMA
Recently a group presented to H.H. the Dalai Lama what they believed the five most
important questions to be considered moving into the new millennium.
The five questions were:
1. How do we address the widening gap between rich and poor?
2. How do we protect the earth?
3. How do we educate our children?
4. How do we help Tibet and other oppressed countries and peoples of the world?
5. How do we bring spirituality (deep caring for one another) through all disciplines of
life?
The answer:
The Dalai Lama said all five questions fall under the last one. If we have true compassion
in our hearts, our children will be educated wisely, we will care for the earth, those who
"have not" will be cared for.
He then shared the following simple practice that will increase loving and compassion in
the world. He asked everyone in the group to share it with as many people as they can.
The Practice:
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1. Spend 5 minutes at the beginning of each day remembering we all want the same things
(to be happy and be loved) and we are all connected to one another.
2. Spend 5 minutes -- breathing in - cherishing yourself; and, breathing out - cherishing
others. If you think about people you have difficulty cherishing, extend your cherishing to
them anyway.
3. During the day extend that attitude to everyone you meet. Practice cherishing the
simplest person (clerks, attendants, etc., as well as the "important" people in your life;
cherish the people you love and the people you dislike).
4. Continue this practice no matter what happens or what anyone does to you.
These thoughts are very simple, inspiring and helpful. The practice of cherishing can be
taken very deep if done wordlessly; allowing yourself to feel the love and appreciation
that already exists in your heart.
Some additional thoughts of the Dalai Lama, from "The Meaning of Life" (slightly edited):
"One technique for developing altruism is called equalising and switching self and other.
Here, one should investigate which side is important, oneself or others. Choose. There is
no other choice - only these two. Who is more important, you or others? Others are greater
in number than you, who is just one; others are infinite. It is clear that neither wants
suffering and both want happiness, and that both have every right to achieve happiness
and to overcome suffering because both are sentient beings.
Let me describe how this is practised in meditation. This is my own practice, and I
frequently speak about it to others. Imagine that in front of you on one side is your old,
selfish I and that on the other side is a group of poor, needy people. And you yourself are
in the middle as a neutral person, a third party. Then, judge which is more important:
should you join this one selfish, self-centred, stupid person or these poor, needy, helpless
people. If you have a human heart, naturally you will be drawn to the side of the needy
beings.
This type of reflective contemplation will help in developing an altruistic attitude; you
gradually will realise how bad selfish behaviour is. You yourself, up to now, have been
behaving this way, but now you realise how bad you were. Nobody wants to be a bad
person; if someone says, "You are a bad person," we feel very angry. Why? The main
reason is simply that we do not want to be bad. If we really do not want to be a bad
person, then the means to avoid it is in our own hands. If we train in the behaviour of a
good person, we will become good. Nobody else has the right to put a person in the
categories of good or bad; no one has that kind of power."
^Top of Page
RECOMMENDATION
by Thich Nhat Hanh
Promise me,
promise me this day,
promise me now,
while the sun is overhead
exactly at the zenith,
promise me:
Even as they strike you down
with a mountain of hatred and violence;
even as they step on you and crush you like a worm,
even as they dismember and disembowel you,
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remember, brother, remember:
man is not your enemy.
The only thing worthy of you is compassion --
invincible, limitless, unconditional.
Hatred will never let you face the beast in man.
One day, when you face this beast alone,
with your courage intact, your eyes kind, untroubled
(even as no one sees them),
out of your smile will bloom a flower.
And those who love you
will behold you
across ten thousands worlds of birth and dying.
Alone again,
I will go on with bent head,
knowing that love has become eternal.
On the long, rough road,
the sun and the moon
will continue to shine.
DO-GOODING AND BURNOUT
By Chagdud Tulku, from: 'Change of Heart: The Bodhisattva Peace Training'"
"Question (Helen): For months at a time, I can be tremendously active and capable of
helping others. Inevitably, a difficult situation arises, and I despair of ever making
any difference in the world whatsoever. I realize that good heart is the way to go,
but how can I deal with these periods of burnout?
Answer (Rinpoche): Ideally, we serve others with pure heart, not expecting gratitude,
payment or recognition. We accept complaints with equanimity and patiently
continue, knowing that people don't always see the purpose of what we're doing.
Though our actions may seem insignificant or unproductive, if our motivation is
pure and we dedicate the merit expansively, we generate great virtue. Though we
may not accomplish what we set out to do, auspicious conditions and our ability to
benefit others in the future will only increase. No effort is wasted; when someone
witnesses our loving kindness, he sees a new way of responding to anger or
aggression. This becomes a reference point in his mind that, like a seed, will
eventually flower when conditions ripen. Then when we dedicate the virtue, our
loving kindness will extend to all beings.
We mustn't become discouraged if someone we are trying to help continues to
experience the results of her negative karma and, in the process, creates the causes
of future suffering. Instead, because she doesn't have enough merit for her suffering
to end, we must redouble our efforts to accumulate merit and dedicate it to her and
others. We're not out to accomplish selfish aims. We are trying to establish the
causes of lasting happiness for all beings. By purifying our self-interest and mental
poisons, we develop a heroic mind. The process of going beyond suffering and
helping others do the same is the way of the Bodhisattva.
Question (Alexandra): I hate to harp on this, but how do we ensure our own benefit
while we're helping others?
Answer: If we do whatever we can to reach out, help, and serve others, our own merit
will naturally increase and infalliably produce benefit for ourselves as well -
infalliably.""