In Mahayana Buddhism, bodhicitta ("aspiration to enlightenment" or "the thought of awakening") is the mind (citta) that is aimed at awakening (bodhi) through wisdom and compassion for the benefit of all sentient beings.

Bodhicitta is the defining quality of the Mahayana bodhisattva (a being striving towards Buddhahood) and the act of giving rise to bodhicitta (bodhicittotpāda) is what makes a bodhisattva a bodhisattva. Bodhicitta is the generative cause of a bodhisattva's eventual Buddhahood.

Etymology

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). Bodhicitta may be translated as "awakening mind" or "mind of enlightenment". It is also sometimes translated as "the thought of enlightenment."

Definition

Indian sources

The term bodhicitta is defined and explained in different ways by different Mahayana Buddhist sources. According to Paul Williams, the basic meaning of bodhicitta in Indian sources (such as Atisha's Bodhipathapradipa) is the lofty motivation to "strive to bring a complete end to all the sufferings of others along with their own suffering...This bodhicitta results from deep compassion (karuna) for the suffering of others."

According to the Bodhisattvabhumi, the bodhisattva who gives rise to bodhicitta thinks thus:

<blockquote>O may I obtain supreme and perfect Enlightenment, promote the good of all beings, and establish them in the final and complete nirvana and in the Buddha-knowledge!</blockquote>

Thus, according to the Bodhisattvabhumi, bodhicitta has two objects of thought or themes (alambana): bodhi and the good of the living beings (sattv-ārtha).

<blockquote>The arising of the mind [of awakening] is a desire for perfect, complete Bodhi, for the sake of others (Skt. cittotpādaḥ parārthāya samyaksambodhikāmatā)</blockquote>

According to Indian sources, the bodhicitta aspiration provides incalculable merit (such as good rebirths, a weakening of the defilements, increased mindfulness and luck). Bodhicitta is what makes someone a Mahayana bodhisattva, a child of the Buddha. Thus, the Indian Buddhist author Shantideva (8th century) writes in his Bodhicaryavatara:

<blockquote>Those who long to transcend the hundreds of miseries of existence, who long to relieve creatures of their sorrows, who long to enjoy many hundreds of joys, must never abandon bodhicitta. When bodhicitta has arisen in him, a wretch, captive in the prison of existence, he is straightway hailed son of the Sugatas [the Buddhas], to be revered in the worlds of gods and men.</blockquote>

According to Paul Williams, bodhicitta in early Mahāyāna works was less well defined and meant a "certain state of mind" characteristic of a bodhisattva.

The cultivation of bodhicitta plays a significant role in Mahāyāna liturgies, particularly in ceremonies where one takes the bodhisattva precepts. Within these texts, two distinct types of bodhicitta are identified. The first, known as "conventional bodhicitta" (samvrti), refers to the mental aspiration of a bodhisattva to attain enlightenment, as previously explained. The second, called "ultimate bodhicitta" (paramartha), denotes a mind that directly perceives either emptiness or the inherent enlightenment / buddha-nature within the mind itself.</blockquote>

Some modern East Asian authors on Buddhism, such as D.T. Suzuki and M. Anesaki, define bodhicitta as an immanent inner awakening. For example, Anesaki writes that bodhicitta is "the primordial essence of our mind, which in itself consists in the supreme bodhi."

Fischer adds that bodhicitta, along with the mind of great compassion (mahakaruna), 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).

According to the Bodhisattvabhumi, there are two main stages of the development of bodhicitta: Relative bodhicitta is a state of mind in which the practitioner works for the good of all beings as if it were their own.

In his book Words of My Perfect Teacher, the Tibetan Buddhist teacher Patrul Rinpoche describes the three degrees of bodhicitta as taught in the Avatamsaka Sutra, claiming that shepherd-like is best.

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 and lojong. The arising of bodhicitta or the generation of it (as well as the mind generated in this process) is called bodhicittotpāda (Sanskrit; Chinese: 發菩提心, faputixin; Jp. hotsubodaishin; Tibetan: byang chub kyi sems bskyed pa), that is, the arising (utpāda) of bodhicitta. This cultivation is considered to be a fundamental aspect of the path to Buddhahood. Practitioners of the Mahāyāna make it their primary goal to develop genuine uncontrived bodhicitta, which remains within their mindstreams continuously without having to rely on conscious effort. This is assisted by numerous methods, contemplation, rituals and meditations, such as: relying on a spiritual friend, taking refuge in the three jewels, and contemplating the defects of samsara (cyclic existence), the benefits of arousing bodhicitta (as well as the downsides of abandoning it), and developing spiritual qualities such as faith (sraddha), mindfulness and wisdom (prajña).

Numerous Mahāyāna texts outline various causes and conditions that foster the development of bodhicitta. The Bodhisattvabhūmi identifies four primary conditions (adhipatipratyaya) for generating bodhicitta: This text, originally an independent set of verses, is cited in numerous sources and was known to figures like Bhavya, Śantideva, and Kamalaśīla.

There is also a bodhicitta mantra which is recited in some traditions of Chinese esoteric Buddhism and Shingon. The Sanskrit mantra is:

<blockquote>Oṃ Bodhicittam Utpādayāmi (Om I aspire to develop the Awakened mind). </blockquote>

Tibetan methods

Among the many methods for developing uncontrived bodhicitta given in Tibetan Mahāyāna teachings are:

  • A. So as to arouse Bodhicitta, the main aspect, the Four Immeasurables (Brahmavihara) contemplation and practice:
  • Immeasurable Loving-Kindness (Maitrī),
  • Immeasurable Compassion (Karunā),
  • Immeasurable Joy in the Good Fortune of Others (Muditā),
  • Immeasurable Equanimity (Upekṣā) and
  • B. So as to aspire Bodhicitta:
  • The Lojong (mind training) practices:
  • Others as equal to self: Exchanging self and others: (Tonglen) the Sending and Receiving while breathing practice,
  • Others as more important: 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.
  • C. So as to apply Bodhicitta and achieve enlightenment:
  • The repeated Pāramitās practice cycle: 1) Generosity, 2) Virtue, 3) Patience, 4) Effort, 5) Meditation, and 6) Insight.

Some Tibetan Buddhist lineages, particularly within the Nyingma tradition, incorporate Dream Yoga (milam) as a method for cultivating bodhicitta. This practice involves maintaining awareness during dreams to simultaneously develop compassion for dream beings and recognize the illusory nature of all phenomena, thereby training both relative and absolute bodhicitta.

In Lojong's 59 slogans, Point Two: The main practice, which is training in absolute and relative bodhicitta.

: A. Absolute Bodhicitta

:Slogan 2. Regard all dharmas as dreams; although experiences may seem solid, they are passing memories.

:Slogan 3. Examine the nature of unborn awareness.

:Slogan 4. Self-liberate even the antidote.

:Slogan 5. Rest in the nature of alaya, the essence, the present moment.

:Slogan 6. In post-meditation, be a child of illusion.

: B.Relative Bodhicitta

:Slogan 7. Sending and taking should be practiced alternately. These two should ride the breath (aka. practice Tonglen).

:Slogan 8. Three objects, three poisons, three roots of virtue—the 3 objects are friends, enemies and neutrals. The 3 poisons are craving, aversion and indifference. The 3 roots of virtue are the remedies.

:Slogan 9. In all activities, train with slogans.

:Slogan 10. Begin the sequence of sending and taking with yourself.

When only realizing Śūnyatā, the practitioner might not benefit others, so the Mahayana path unites emptiness and compassion, this keeps from falling into the two limits and remaining on the middle way. Traditionally, Bodhisattvas practice meditative concentration at the beginning toward attaining the noble one's wisdom level, then the main practice becomes benefiting others spontaneously, unlike other paths that might discontinue benefiting others.

All the conducive causes and auspicious conditions should be complete for bodhicitta to properly arise. After continued training, these qualities can arise in the mind without contrivance.

The two main traditions in taking the Bodhicitta vows are: 1) Nagarjuna's profound view chariot and, 2) Asanga's vast conduct chariot. After which this is guarded with what to avoid, and what to adopt.

The practice can be divided into three parts: 1) mind training, 2) arousing bodhicitta, and 3) training in what to adopt and what to avoid. These can be called the 1) preliminary practice, 2) main practice, and 3) concluding practice. The preliminary practice is training in the four boundless qualities. The main practice is arousing Bodhicitta and taking vows. The concluding practice is training in what to adopt and guarding without fail against what to avoid.

The Ancient Tibetan school preliminary practice cycle in the Samantabhadra to Longchenpa to Jigme Lingpa's lineage of the Excellent Part to Omniscience: Vast Expanse Heart Essence. Invocation; Confession; Faith with Refuge: Mind Series Bodhichitta nature in the channels, inner air, and ; Mandala of essence, nature, and compassion; Generation: Illusory perceptions like the moon reflecting in the water. Follow like Manjushree to dedicate with the aspiration to realize the innermost meaning and realize to attain Buddhahood as a spiritual warrior.

Two practice lineages

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 Tsongkhapa 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:

  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

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, 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.

Source texts

Important later source texts on bodhicitta for Tibetan Buddhism include:

  • Bodhisattvabhumi (The Bodhisattva Levels)
  • Śāntideva's A Guide to the Bodhisattva's Way Of Life (c. 700 CE),
  • Atisha's Bodhipathapradipa
  • Thogme Zangpo's Thirty-Seven Practices of a Bodhisattva (12th century CE),
  • Langri Tangpa's Eight Verses for Training the Mind (c. 1100 CE), and
  • Geshe Chekhawa Training the Mind in Seven Points in the 12th century CE.

See also

Notes

References

Further reading

  • Compassion and Bodhicitta
  • What is bodhicitta? Buddhism for Beginners