CHAPTERIII

PLACEOF IN MAHĀYĀNA

When we talk about the place of bodhicitta in Mahāyāna Buddhism, we must understand the proper meaning of and Bodhisattvayāna, because, Bodhisattva and Bodhisattvayāna are foundation of Mahāyāna Buddhism. Among the notions that both of unite and separate Hīnayāna and Mahāyāna Buddhism, the idea of Bodhisattva is the most central. The Pāli canon of the Theravādins contains 547 Jātakas74, most of them stories about births of the Buddha before reaching enlightenment in the body of Gotama, the Prince of the Shākya clan: this Buddha-to-be is called a Bodhisattva, a being destined for enlightenment, revealing many characteristic features of a Buddha, practicing selflessness and self-sacrifice to a heroic degree, but also exhibiting shortcoming that preclude him from achieving full . The creation of the Bodhisattva ideal is the great contribution which the Mahāyāna has made to human thought. With the Bodhisattva, Mahāyāna Buddhism owned its success as a religion, and that it proved

74 The Jātatka is title of the tenth book of the of the Sūtra Piṭaka of Pāli Canon. The Jātaka is also a massive collection of Buddhist folklore about previous incarnations of the Buddha, both in human and animal form.

58 capable of converting the whole central and East Asia, and of winning, for a time, more adherents than any other religion. Here was the image of ideal man who could stir the hearts of all, whether rich or poor, learned or ignorant, strong or weak, monks or laymen. The Bodhisattva ideas of Asian thought, so irresistible was its power that even the Hīnayāna schools were prepared to incorporate it to some extent into their own systems. What is a Bodhisattva? E.B explained:75 Bodhisattva (Pālī: Bodhisatta), a being who apprises for Bodhi or Enlightenment. The concept of Bodhisattva (meaning Buddha-to-be) is one of the most important concept in Buddhism, especially in the Mahāyāna. Etymologically the term can be separated into two parts: bodhi and sattva. Bodhi from the root Budh, to be wake, means ‘awakening’ or ‘enlightenment’; and Sattva derived from saint, the present participle of the root as ‘to be’ means ‘a being’ or, literally ‘one who is’, a sentient being. Hence, the term is taken to mean ‘one who essence is enlightenment’ or ‘enlightened knowledge’. By implication it means a seeker after enlightenment, a Buddha-to-be. There is also a suggestion that the Pāli term may be derived from bodhi and sattva “one who is attached to or desires to gain enlightenment.

III.1. Salient Features of Bodhisattvayāna

Bodhisattvayāna, the ‘vehicle of the Bodhisattva‘, is synonymous with Mahāyāna, or the Great vehicle as contrasted with Hīnayāna, the small vehicle. Yāna here means vehicle to salvation and, by adding the term

75 G. P. Malalasekera, Encyclopedia of Buddhism, vol. III, Printed at the Government Press, Ceylon, Reprinted 1999: p. 244.

59 Bodhisattva, it is specially meant the method or the means (maggas in ) of salvation as taught in the Bodhisattva ideal of the Mahāyāna as distinguished from the other two methods of salvation, called Śrāvakayāna (salvation as disciples) and Pratyeka-Buddhayāna (salvation as Pacceka-Buddha). The Bodhisattva is an ‘enlightened being’, one who has postponed personal salvation in favor of a compassion effort to save all sentient beings. Therefore, the salient features of Bodhisattvayāna are compassion and altruism, pāramitā, upāyakausalya and brahma-, etc. These features require rejection of the personal attainment of Nirvāṇa, to liberate in the cycle of samsāra, and sharing of all accrued with other sentient beings.

III.1.1. Altruism and Compassion as Motion of

Altruism is selfless concern for the welfare of other. It is a traditional virtue in many cultures, and a core aspect of various religious traditions such as Buddhism, Hinduism, Christianity, etc. Altruism is opposite of selfishness. Altruism figures prominently in Buddhism and both are focused on all beings equally. The wish that all beings be happy (love) and the wish that all beings be free from suffering (compassion); “Many illnesses can be cured by the one medicine of love and compassion. The qualities are the ultimate source of human happiness, and the need for them lies at the very core of our being.”76 Since “all being” includes the individual, love and compassion in Buddhism are outside the position between self and other. It is even said that very distinction between self and others is part of the root cause of

76 Speech by the H.H. Dalai XIV.

60 our suffering. In partial terms, however, because of the spontaneous self-centeredness of most of us, Buddhism encourages us to focus love and compassion on others, and thus can characterize as “altruistic”. Bodhisattva is a person who already has a considerable degree of enlightenment and seeks to use their wisdom to help other sentient beings to become liberated, so altruism is as motivation of Bodhisattva. And then, what is compassion? Compassion (S: Karuṇā) is one of the four qualities of character significant of a human being who has attained enfranchisement of heart in the four sentiments, viz., mettā, karuṇā, muditā and upekkhā. Compassion (karuṇā) is defined as ‘pity and sympathy that arises in good’. It is defined in another context as ‘the desire of removing bane and sorrow one’s follow men.’ The concept of compassion (karuṇā) was dominant among the members of the Buddhist order of from its very inceptions requesting Buddha gathered around him sixty disciples, he sent them in all directions requesting them deliver to the people the sublime message of the Buddha so that (the people) may treat the path of deliverance to minimize their suffering and increase happiness in this life, as well as to ensure complete emancipation from the saṃsāra ills. Working for the welfare and happiness of beings has been part and parcel of the life of a and it is seen that several centuries after the demise of the Buddha, (282-222 BCE) and Sanghamita (280-221 BCE) coming all the way from India to Srilanka to educate and guide the Srilanka people in the path to liberation. On the Bodhisattvayāna, Bodhisattvas are a class of beings who have dedicated themselves through compassion for the services of other beings and in this regard they are ever ready to undergo and hardship or suffering in order to relieve another being from agony and distress.

61 H.H. XIV said that:77 Being content with the achievement of liberation from the cycle of existence is not enough. Even speaking from the viewpoint of your own aims, it is the omniscient state of Buddhahood that is the complete fulfillment of your own welfare. After having developed the wish to achieve liberation and having undertaken practice of three trainings, instead of being concerned with the achievement of your own personal liberation, it is better for intelligent practioners to meditate on the altruistic aspiration to Buddhahood, called bodhicitta, right from the outset and enter the Mahāyāna, the great vehicle. If you see people who are under constant sway of delusions and undergoing suffering, yet you do not work for their benefit, it is really unfair and disappointing. You should not be content with working for your own personal benefit alone. You should think in broader terms and try to work for the benefit of many people. This is what distinguishes human beings from animal, because the wish to work for the benefit of oneself and one’s relations is something that even animals do. The unique feature of human beings is that they work for the benefit of others, not being concerned with their own welfare alone. That is the beauty and the specialty of a human being.

III.1.2. Pāramitā, Upāyakauśalya and Brahmavihāra

* Pāramitā: (P. Pārami) refers to the spiritual practice accomplished by a Bodhisattva, the term has been interpreted variously as meaning “highest perfection”, to reach the other shore”, or “to cross over”,

77 The Dalai Lama, The Way to Freedom, The Library of Tibet, for free distribution, year 2000: p. 131.

62 “perfect virtue”, complete attainment”, etc.; T.W. Rhys Davids and W. Stede translated:78 “Completeness, perfection, and highest state.” In Buddhism, the term pāramitā is divided into many groups:79 the group of six pāramitās, the group of seven, eight, nine, and ten pāramitās. In these groups, the six pāramitās are mentioned and discussed in many passages of Buddhist literature. The understanding of Pāramitā in the sense of “to reach the other shore” suggests that, one goes from the ordinary world of saṃsāra (this shore) to the realm of Nirvāṇa (the other shore). Depending on the text, this formula may mean, for example, that a Buddha is one who has reached the other shore already, while an ordinary being is one who has not yet reached the other shore. “Reaching the other shore” may mean that, in accordance with one’s practice, one attains the final goal with nothing remaining, or that one reaches reality – as – it – is (just as all streams finally return to the ocean) or that one attains the incomparable fruition (of awakening). The group of six pāramitās includes: Dāna (giving), Śīla (ethical behavior), Kṣānti (patience), Vīrya (endeavor of effort), Dhyāna (contemplation or meditation) and (wisdom). Dāna means to give an ordinary gift of mental peace and tranquility to another. Śīla means to honor and practice proper ethical behavior. Kṣānti means to endure hardship. Vīrya means to honor and practice continuously the other five perfections. Dhyāna means to focus one’s mind and make it firm and stable. Prajñā means to awaken to the defining characteristics of existence. Of these, the first five can be understood to describe the

78 Ven. Nyanatyloka, Buddhist Dictionary, Buddhist Publications Society, Srilanka, 1988: p. 236. 79 Har Dayal, the Bodhisattva Doctrine in Buddhist Sanskrit Literature, Motilal Banarsidass Pulishers Private Limited, Delhi, 1999: p.167.

63 practices manifested in a Bodhisattva‘s activities of karuṇā (compassion) and the last a Bodhisattva’s wisdom. Because Prajñā is the foundation to the other five perfections, it is referred to as the “mother of all Buddhas”. When four more perfection: upāya (appropriate action), praṇidhāna (vow), bala (strength), and Jñāna (wisdom) are added to the former six, the grouping of ten pāramitās is established. Upāya means that a Bodhisattva assists sentient beings by means that having become awakened, a Bodhisattva makes the highest vow to save all sentient beings from the round of saṃsāra. Bala refers to power to guide sentient beings to proper spiritual practices. Jñāna refers to the attainment of peace that comes with awakening and the instruction of sentient beings to attain the all-inclusive wisdom. Along with perfecting one’s self, these ten perfections serve the purpose of benefiting all sentient beings. These completed on each of the ten stages of the Daśabhūmika sūtra. *Upāyakauśalya: Upāyakauśalya is a Sanskrit technical term literally meaning ‘skillful means’ or ‘skill-in-means’. Although the term is not unheard of in early Buddhism, it is almost always applied to the Mahāyāna tradition, where it is counted as one of the pāramitās or perfections; it follows attainment of the perfection of wisdom (prajñā).80 According to Har Dayal, Upāyakauśalya is defined as following:81 Upāya is a central term in , soteriology and ethics, especially in the Mahāyāna tradition, where it refers to methods skillfully employed by Buddhas and Bodhisattvas to assist sentient beings toward enlightenment.

80 See, Har Dayal, the Bodhisattva Doctrine in Buddhist Sanskrit Literature, Chapter V, Motilal Banarsidass Pulishers Private Limited, Delhi, 1999. 81 Robert E. Buswell, Encyclopedia of Buddhism, vol. I, New York: Maclillan Reference USA, 2004: p. 871.

64 The concept of Upāyakauśalya (skilful-means) is one of considerable importance in Mahāyāna Buddhism and expounded at an early date in texts; such as Upāyakauśalya sūtra, the Saddharmapuṇḍrīka (Lotus sūtra) and Vimalakīrti-nirdeśa sūtra (the Teachings of Vimalakīrti sūtra). In many Prajñāpāramitā Sūtras, skilful means refers the multiple techniques used by Buddhas and Bodhisattvas to help worldly beings, and is explicitly linked with perfection wisdom as a requisite on the path. In the Upāyakauśalya sūtra, immoralities attributed to Bodhisattvas and weakness displayed by the Buddha are explained as the skilful means of beings whose compassion and insight preclude any immorality. In the chapter two of the Lotus Sūtra, the Buddha introduces the doctrine of skilful means and demonstrates through the use of parables throughout the text why it is necessary for him to make use of stratagems and devices.82 The text depicts him as a wise man or kindly father whose words his foolish children refuse to hear. To encourage them to follow his advice he has recourse to ‘skilful-means’, realizing that this is the only way to bring the ignorant and deluded into the path to liberation. Although this involves a certain degree of duplicity, such as telling lies, the Buddha is exonerated from all blame since his only motivation is compassionate concern for all beings. In mature Mahāyāna soteriology, Upāyakauśalya is, with wisdom, and so includes the perfections of generosity, morality, patience and effort, the practice of multifarious ritual and meditative techniques; and, above all, the development of the compassionately – motivated aspiration to achieve enlightenment for of all beings (bodhicitta).

82 Haiyan Shen, the Profound Meaning of the Lotus Sūtra, chapter II (the Achievements of the Profound Meaning of Lotus Sūtra, Pulished by Originals, Delhi 052, India, 2005.

65 * Brahmavihāra: divine states, also called appamāṇā and appamaññā, infinitudes, and is a name for the four practices of mental development, namely: kindness (mettā), compassion (karuṇā), sympathetic joy (muditā) and equanimity (upekkhā). According to Dr. Keown:83 “Brahmavihāra, a key set of four meditative practices often translated as the four ‘Immeasurable’, the four ‘’ or the four ‘Stations of Brahma’. The four are loving kindness ‘maitrī’, compassion (karuṇā), sympathetic joy (muditā), and equanimity (upakṣā). The practice of the four Brahma-vihāras involves radiating outwards the positive qualities associated with such states of mind, directing them first towards oneself, then to one’s family, the local community and eventually to all beings in the universe. In the book, Love and sympathy in Theravāda Buddhism, Dr. Harvey B. Aronson had explained about the four Brahma-vihāras as following:84 Because of the distinctive characteristics of each sublime attitude, it can be understood that when one is present the others are absent. With respect to the nature of love, it has the characteristics of devotion (pavatti) to the respect of (others) welfare. It has the function of welfare. The meditative cultivation of love is particularly effective for counteracting anger. Compassion has the characteristic of devotion to removing (others) suffering. It has the function of not enduring others suffering. The meditative cultivation of compassion is particularly effective for counteracting harmfulness. Sympathetic joy is particularly effective for counteracting displeasure. Equanimity has the characteristic of devotion

83 Damien Keown, Dictionary of Buddhism, Oxford University Press 2003: p. 41. 84 Harvey B. Aronson, Love and Sympathy in Buddhism, Motilal Banarsidass, Ideological Publishers and Booksellers, Delhi, 1980: p. 63.

66 to the aspect of even-mindedness with regard to sentient beings. The meditative cultivation of equanimity is particularly effective for counteracting lust (rāga). The sublime attitude equanimity; the former is neutrality with regard to sentient beings, the later is the feeling of neither pleasure nor pain that accompanies various states of consciousness. When love, compassion, sympathetic joy and equanimity (Bramavihāra) are cultivated according to the method of the fourfold instruction they are called the ‘sublime attitudes’ are ‘way of living’ (vihāra) like Brahma (deities) or they are the best ways of living. Each sublime attitude is an antidote to an unwholesome reaction, such as anger, harmfulness, and so forth.

III.1.3. Practical Aspects of Bodhisattvayāna

In Mahāyāna tradition, practical aspects of Bodhisattvayāna are practising of altruism, compassion, upāyakauśalya, brahmavihāra, pāramitā and practice of bhūmi, etc. In those practical ways, practice of six pāramitās is the most popular. It is important to engage in the practice of the Bodhisattva deeds. These deeds, called the six perfections, constitute the essential and comprehensive path to enlightenment combining method and wisdom. The Buddha himself said that by the force of their wisdom Bodhisattvas abandon all the delusions, but by the force of their compassion they never abandon sentient beings. These two aspects of the path should always be undertaken in combination, never in isolation. The entire practice of the Bodhisattva is classified under the six perfections, which are generosity, ethic, patience, effort, concentration, and wisdom. To fulfill the wishes

67 of others it is very important to engage in the practice of generosity, and generosity itself should be reinforce by the pure observation of ethics, abstaining from harm upon others. Ethical practice itself should be complete by the practice of patience, because we should have forbearance towards harm inflicted upon us by others. In order to engage in such practices, we must have strong effort. Without concentration, our practice will not be powerful. And without wisdom realizing the nature of phenomena, we will not be able to guide others rightly on the path leading to the achievement of enlightenment. * Dāna (generating of giving): The first pāramitā (perfection) is dāna. Dāna is an attitude of willingness to give away without a touch of miserliness, our own possession: body, virtues, and so forth. We give away our own possession and worth, and the virtues accumulated through giving these ways should also be dedicated to other’s benefit. The perfection of generosity is not dependent upon rooting out the poverty of all living beings; it is ultimate development of a generous attitude. The intention with which we should practice generosity is the wish to achieve enlightenment (Bodhisattva ideal) for the sake of others. When we actually engage in giving, our attitude toward the person to whom we give should not be one of pity. We should see them as a source of great kindness, contributing to our progress in the practice of . In short, there are three basic kinds of giving (dāna). First, we can give material source, such as food, money, clothing and so on. Just as important is to give of ourselves: our time, energy, or skills. Second, we can teach others what we know, should they wish to learn. Third, we can inspire fearlessness in others, which occur when we relieve them of their worries and apprehension.

68 * Śīla (ethics or moral discipline): The second pāramitā is ethics. Ethics is a state of mind that obtains from engaging in any situation or event that would prove harmful to other. The perfection of ethics is accomplished when we have developed to the ultimate point the conviction not to harm others. Śīla is also moral discipline which counters worry and unhappiness, and enables us to continue on our way to awakening. In a more literal sense, it means abiding by the precepts, which for Buddhists, can refer to the five precepts85, the , or the monastic precepts. Properly practicing moral discipline requires us to use good judgment and wisdom to determine what is appropriate or inappropriate. By allowing ourselves to be led by our desires and acting impulsively, we can early harm others and ourselves. Actions that benefit others now and in the future are appropriate; actions that bring only short-term benefit but which harm others in the future are inappropriate. With the pure observance of ethics we will naturally command respect within the human community. Under the influence of ethics we will treat human beings in a proper and virtuous way, and we will be protected from indulging in negative actions. In the sūtras it is said that even the dust of the ground on which the person with pure ethics walks is an object of veneration; such is the great quality of ethics. Our intention in observing pure ethics should not be confined to protecting ourselves from engaging in negative actions but should also set an example for others, so that they too can be protected from the harm of negative actions.

85 1. I undertake the precept to refrain from destroying living creatures. 2. I undertake the precept to refrain from taking that which is not given. 3. I undertake the precept to refrain from sexual misconduct. 4. I undertake the precept to refrain from incorrect speech. 5. I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.

69 * Kṣānti (patience): The third pāramitā is patience, which counters anger and hatred, and helps us to avoid arguments and to achieve our goals. Practicing patience gives us the courage and inner strength to act wisely in the face of adversity. It allows us to remain unruffled, to understand why things happen, and to stop blaming others for our problems. It is the ability to stay with a difficult and challenging understanding without complaining, being disappointed, feeling resentful, or giving up prematurely. H.H. Dalai Lama said that:86 There are three types of patience. The first is not being upset by harms inflicted by others; the second is voluntarily taking suffering upon oneself, and the third is being able to endure the sufferings involved in the practice of the Dharma. It is very important to reflect upon the great qualities and benefits of possessing patience. Those who have not undertaken any practice of patience will be seized at the time of death by a strong sense of remorse for the negative actions they have committed during their lifetimes, whereas those who have undertaken the practice of patience and endured harms inflicted by others will not have any sense of remorse at death. The most effective antidote to the attitude of abandoning others is the practice of patience. Patience also protects the practitioner from the harm inflicted by anger. It is said that even an instant of anger directed toward a Bodhisattva can destroy the entire collection of meritorious virtue you might have accumulated over one thousand eons. So patience protects you from being discouraged when others harm you, and it also protects you from situations when your anger would destroy the entire collection of your virtues. It is an

86 The Dalai Lama, The Way to Freedom, The Library of Tibet, for free distribution year 2000: pp. 163- 164.

70 ornament admired by others; it is the armor that protects you from your own anger and from any harm inflicted by others. * Vīrya (effort or diligence): The fourth pāramitā is effort. Effort is the state of mind that delights in virtuous actions. It serves as foundation for practices by which we avoid falling into lower realms of existence. It is said to be the forerunner of all virtuous actions. If we are endowed with effort, all our studies and practice will be successful, because we will have no sense of weariness or discouragement. It is said that if we are with perfect effort, free from any sense of discouragement, there is no endeavor in which we will not succeed. If on the other hand, we are seized by laziness, we will make no progress in wisdom or in other practice. Lack of effort brings downfall, not only in this life, but in the long term as well. Armor like effort enables us to endure any form of suffering or hardship in the process of working for the benefit of others. It protects us from discouragement and depression when faced with hardships. To overcome the sense of inferiority, we must reflect upon the fact that all the Buddhas of the past have achieved enlightenment through the faculty of effort. Originally they were not Buddhas but were ordinary beings, like ourselves. But because they made great effort in the practice of the Dharma, they have been able to achieve the final goal. In order to overcome our lack of confidence we must realize that in order to achieve Buddhahood we have to be prepared to make some sacrifice. If we find that we are not yet prepared to make such effort, to part from our possessions, we should realize that sooner or later we will have to part from these possessions and even from our bodies. Instead of having to uncontrollable part from them at the time of death when it would serve no purpose at all, we should give them away. Through the

71 force of our generosity, we can at least derive some kind of benefit from them. The Buddha once asked a student how much time a person has left. The student answered, ‘A few more days’, the Buddha prompted him to think again. The student pondered the question further and then replied, ‘a few hours’, ‘think again’ encouraged the Buddha, ‘A breath’, ‘excellent’. All can count on is this moment – we cannot effort to waste time. * Dhyāna, (concentration or meditation): The fifth pāramitā is meditative concentration. Concentration is the mental state of focusing single-pointedly on a virtuous object. Generally, our ordinary minds are too uncontrolled and weak to be able to understand the nature of reality. And it is essential to understand the nature of reality if we are going to liberate anyone, ourselves or others, from the sufferings of the cycle of birth and death. It is therefore necessary to develop the mind into a suitable tool for investigating reality, like a strong microscope. It is necessary to develop the mind into a suitable weapon to sever the root of suffering, like a sharp sword. Concentration is the practice whereby one’s ordinary, distracted, uncontrolled mind is developed to the point that it can remain powerfully, effortlessly, and one-pointedly on whatever object one chooses. Bodhicitta should be at the basis of the practice of concentration. The function of concentration is to gain control of our mind so that we can steer it to any virtuous object we choose. Up to now we have been under the influence of our mind, and our minds have been under the influence of delusions. Because of that, we have indulged in negative actions. As a result, we have to undergo unwanted sufferings. In order to terminate this vicious of the causes and conditions of

72 suffering in the cycle of rebirth, we have to transform our mind and gain control over them. The mind, like a horse, should be directed to virtuous activities rather than to non virtuous ones. We should not let the mind simply wander into virtuous actions at random. In order to make our meditation effective, we have to do it in a systematic order with a degree of control. To help us attain a more spiritual state of concentration there are many things we can focus on: a flower, the sound of a bird, our breath, the name of a Buddha. Each of these can help us find varying degrees of peace and happiness. Whatever type of meditation we practice to attain a specific goal, such as one befitting our Buddhist practice. * Prajñā (wisdom): The sixth pāramitā is prajñā (wisdom). Wisdom counters ignorance, and enables, including our ability to get along well with others. This wisdom is not that which is gained through intense study and analysis of many diverse subjects. That would be seeking wisdom from external sources. Without the guidance of wisdom, all the other perfections, like generosity and ethics, would be like a group of people without a leader. The practice of the other perfections without the faculty of wisdom will not lead to the desired destination, toward the achievement of enlightenment. Compared to other faculties, like faith, , effort, and so forth, wisdom is said to be more important because it is only through the other faculties, that one can actually, combat the force of the delusions. The other perfections, like generosity and ethics, depend heavily upon the realization of wisdom. When we practice for the achievement of wisdom, it is very important never to isolate our practice of wisdom from the other perfections. A practitioner who is working for the achievement of enlightenment actually requires realization of all six perfections. We can

73 draw inspiration from the Buddha’s own example. He first underwent severe penances and endured great hardships in the process of the path. Finally, under the , he became enlightened and taught others what he had realized himself. Although it is initially very difficult for us to plunge into the practice of the six perfections, it is important at first to develop admiration for them and increase our understanding of them. This will eventually lead us to the true practice, enabling us to find freedom from the difficulties of the cycle of existence and enjoy the bliss of perfect enlightenment. The practical aspects of Bodhisattvayāna consists primarily in the place of pāramitās (six or ten pāramitās), and then takes us through the ten successive stages (bhūmis) of spiritual attainment. The practical aspects of the bhūmis will present in next part.

III.2. Bodhicitta and Bodhisattvayāna

III.2.1. Bodhisattva‘s Vows

The Bodhisattva vow is the commitment to put others before oneself. It is a statement of willingness to give up one’s own enlightenment, for the sake of others. A Bodhisattva is a simply a person who lives in the spirit of that vow, perfecting the qualities known as six pāramitās (generosity, discipline, patience, effort, meditation and wisdom) in his effort to liberate beings. Taking Bodhisattva vow implies that instead of holding on to our individual territory and defending it tooth and nail we become open to the world that we are living in. It means we are willing to take on greater responsibility, immense responsibility. In fact it means taking a big chance. But taking such a chance is not false heroism or personal

74 eccentricity. It is a chance that has been taken in the past by millions of Bodhisattvas, enlightened Ones, and great teachers. So a tradition of responsibility and openness, that has been handed down from generation to generation. Venerable Chogyan Trungpa said that:87 Taking the Bodhisattva vow has tremendous power for the very season that it is not something we do just for the pleasure of ego. It is beyond oneself. Taking the vow is like planting the seed of a fast-growing tree, whereas something done for the benefit of ego is like sowing a grain of sand. Planting such a seed as the Bodhisattva vow undermine ego and to a tremendous expansion of perspective. Such heroism, bigness of mind, fills all of space completely, utterly absolutely. The Bodhisattva vow is a leap in which we begin to let go of our egocentric approach to spiritual development. In the absolute sense, the Bodhisattva vow is the complete transplantation of bodhicitta, awakened mind, into our hearts – a complete biding of ourselves with the gentleness and compassion of our inherent wakefulness. But we do not become complete Bodhisattvas at once; we simply put ourselves forward as candidates for Bodhisattva-hood. The ceremony of taking the Bodhisattva vow is also an acknowledgement of our potential for enlightenment. It inspires us to recognize that we have bodhicitta in us already. So in taking the Bodhisattva vow we are expanding our vision infinitely, beyond this little square world of ours. In a sense, it is a heart transplant. We are replacing our old heart, which is oriented toward ego and self-

87 Chogyan Trungpa Rinpoche, the Collected Works of Chogyan Trungpa, Vol. 3, Cutting Through Spiritual Materialism, the Myth of Freedom, the Heart of the Buddha, Selected Writings, Edited by Carolyn Rose Gimian, Publications, 2003: p. 393.

75 aggrandizement, which a new heart characterized by compassion and a large vision. The tradition of Bodhisattva vow began from ancient times, when the Buddha Shākyamuni had not been a Buddha. At that time, He had practiced Bodhisattva vow and Bodhisattva career, which provided in many Buddhist sūtras. Tales like the ‘Hungry Tigress’ Jātaka (in which Shākyamuni in a former life, as a young prince, sacrifices himself to feed a starving tigress and her cubs); the Jātaka of the Rsi Ksantivadin (in which a sage is systematically dismembered by an angry king), or the Jātaka of hare (in which a generous rabit throws himself into a fire to prove dinner for a hungry Brahman) illustrated an extreme version of generosity.88 Therefore, between the taking of the thought of enlightenment and the attaint of supreme Buddhahood lie millions of years of unremitting emersion. In order to strengthen his resolve and preclude the possibility of relapse the Bodhisattva makes as it were a public announcement of his having taken the thought of enlightenment in the form of a number of great vow (mahāpraṇidhāna). Such were the forty-eight vows89 which the Bodhisattva Dharmakara, who is now dwelling in the Happy Land as the Buddha Amitābha, made in former ages at the feet of the Tathāgata Lokesvaraja. But the Bodhisattva’s vows are not usually represented as being so numerous and so elaborate. According to the Daśabhūmika sūtra, the Bodhisattva makes ten great praṇidhānas, which have been summarized as follows:90

88 Jan Nattier, the Bodhisattva path Based on the Ugrapariprccha, a Mahāyāna Sūtra, Motilal Banarsidass Publishers, Delhi 2007: p. 144. 89 Sangharakshita, A Survey of Buddhism: Chapter three, Section 6, Printed By Sangam Press Pvt. Ltd, Kothrud, Pune, Eighth Edition 1996: pp. 354-368. 90 Har Dayal, the Bodhisattva Doctrine in Buddhist Sanskrit Literature, Motilal Banarsidass Publishers Private Limited, Delhi, 1999: p. 66.

76 - To provide for the worship of all Buddhas without exception. - To maintain the religious discipline that has been taught by all the Buddhas and to preserve the teaching of the Buddha. - To see all the incidents in the earthly career of a Buddha. - To realize the thought of enlightenment, to practice the duties of a Bodhisattva, to acquire all the pāramitās and purity all the stages of his career. - To mature all beings and establish them in the knowledge of the Buddha, viz., all the four classes of beings who are in the six states of existence. - To perceive the whole universe. - To purify and cleanse all the Buddha fields. - To enter the great way and to produce a common thought and purpose in all Bodhisattvas. - To make all actions of the body, speech and mind fruitful and successful. - To attain the supreme and perfect enlightenment and to preach the doctrine. The idea of the Bodhisattva as a being who on the one hand seeks after enlightenment and, on the other, out of his compassionate heart intensely desires to lead the whole universe to the enjoyment of spiritual welfare has been persistently alive among all the Mahāyāna followers: “上 求 佛 道, 下 化 眾 生”91 has thus come to be the normative principle of Buddhist life in the Far East. In all Buddhist temples, the following ‘Four Great Vows’ are heard chanted on every occasion, after a serve,

91 Above, (I) seek for Bodhi (enlightenment); below, (I) convert all living beings.

77 after a lecture, after a meal, and after the sūtra reading: “眾 生 無 籩 誓 願 度; 煩 惱 無 盡 誓 願 斷; 法 門 無 量 誓 願 學; 佛 道 無 上 誓 願 成.”92 We do not know exactly when the ‘Four great vows’ came to be formulated and incorporated into the life of the Buddhist monk, but there is no doubt that spirit pervading them in the spirit of the Mahāyāna and as such that of Buddhist, and that ever seen the introduction of Buddhism into China, Japan, Vietnam, etc. the ‘Vows’ has influenced the cultural life of the East in all its branches.

III.2.2. Bodhisattva Careers

The essence of the Bodhisattva ideal consists in the vow to attain enlightenment not for oneself alone, but for the sake of liberating all sentient beings. As he contemplates this sublime ideal, the heart of the devotee responds like a going that has been struck. This response is of two kinds. The first, which may be termed the active or masculine response, consists in determining to become a Bodhisattva oneself and to take part in the great work of universal emancipation. The second, the passive or feminine response, consists in resolving to have complete faith in the power of the Bodhisattva’s vow and to practice Bodhisattva’s career to guide others rightly on the path leading to the achievement and enlightenment. The Bodhisattva‘s career is described in a number of works, the earliest of which are the Buddhāvaṃsa and the Mahāvastu Avadāna.

92 Sentient beings are numberless, I vow to save them all; Afflictions are inexhaustible, I vow to end them all; Dharma doors are boundless, I vow to master them all; Buddhahood is unsurpassable, I vow to attain it.

78 The first of these texts belongs to the Mahāvadin sūtta-piṭtaka, where it forms part of the Khuddhaka-Nikāya, a collection of miscellaneous texts which includes the Dharmapada and the Jātaka, it describes the ten pāramitās, the eight qualities of a Buddha, and Bodhisattva’s decision to postpone his entry into Nirvāṇa. The second text, which is much longer and more important, belongs to the Mahāsanghikas; unlike the Buddhāvataṃsa it describes the ten stages of the Bodhisattva’s career. Strictly speaking, the path of the Bodhisattva consists primarily in the practice of the six (or ten) perfections (pāramitās), the successful accomplishment of which carries him through ten successive stages (bhūmis) of spiritual attainment. Taking the Bodhisattva path in its very widest sense, we find that, including these observances, it can be divided into three great stages: 1. The preliminary devotional practices known collectively as Anuttara- pujā or supreme worship; 2. The rising of the thought of enlightenment (bodhicitta), the making of a great vow (praṇidhāna), and the receiving of an Assurance of Enlightenment (Vyākaraṇa) from a living Buddha; 3. The four Caryās or courses of conduct, the third and most important of which is the practice of the perfections (Pāramitācaryā). The practice of perfections, as we just mention above, here no need to mention more, only to present the ten successive stages (bhūmis) of spiritual attainment. According to E.B in Srilanka93, bhūmis are thus stages of spiritual progress for the attainment of perfect knowledge. According to the Mahāvastu, each existence of Bodhisattvas is briefly assumed to be an ‘earth’ whence its designation of stage (bhūmi). But the Mahāyāna-

93 G. P. Malalasekera, Encyclopedia of Buddhism, vol. III, Printed at the Government Press, Ceylon, Reprinted 1999: p. 74.

79 sūtrālaṃkāra sates that the bhūmis are so called because, beings enter into higher and higher immeasurable stages repeatedly. They are also known as bhūmis, as they deliver infinite beings from fear. Bhūmi are also termed states (vihāra) in the Mahāyānasūtra-laṃkāra, because the Bodhisattvas feel delight in the stages (vihāra) due to their manifold right aspirations. In the the term bhūmi is used in the sense of way (magga). As already observed, the career of a Bodhisattva is divided into ten such stages:94 1. Pramuditā, 2. Vimalā, 3. Prabhākarī, 4. Arcismatī, 5. Sudurjayā, 6. Abhimukhī, 7. Dūraṇgamā, 8. Acalā, 9. Sādhumatī and 10. Dharmageghā. 1. Pramuditā, or the joyful, is entered upon immediately after the production of the thought of enlightenment. As he thinks of supremely enlightened One and of the Bodhisattva‘s career, and realizes that he is not only free from the fear of evil rebirths but assured of attaining Buddhahood for sake of all sentient beings, the heart of the newly arisen Bodhisattva is flooded with an overwhelming joy. He develops, among other noble qualities, the seven Factors of enlightenment and makes his ten great vows. In this bhūmi, he especially devotes himself to the practice of giving; which is both the first perfection and the first of the means of conversion. 2. Vimalā, or the immaculate, is attained by perfect purity of conduct. In this bhūmi, the Bodhisattva scrupulously observes the ten ways of wholesome action and exhorts others to observe the likewise. Without neglecting the other perfections, he pays special attention to perfection

94 Ibid., p. 75.

80 of morality, and practices the second Means of conversion, loving speech. 3. Prabhākarī, or the Illuminating, indicates that in this stage the natural radiance of the Bodhisattva‘s mind shines forth unclouded by adventitious defilements. Realizing that this body is on fire with lust, hatred and delusion, he develops disgust and aversion for worldly things. Longing more intensely than ever for supreme enlightenment, he devotes himself by day and night to the study of the scriptures and the practice of meditation. He experiences the four dhyānas95, and the six abhijñā96. At this stage, the Bodhisattva practices the third Means of conversion, doing well. 4. Arcismatī, or the blazing, is so called because in this bhūmi the Bodhisattva burns up the twin ‘coverings’ (āvaraṇa) of defilement and ignorance by means of the ray of bodhipakṣya , the Thirty seven principles conducive to enlightenment. He enters into the light of the doctrine (Dharmaloka) by attaining insight into the realm of sentient beings (Sattvadhātu), etc. Concentrating on the development of the perfection of vigor, the Bodhisattva in this bhūmi radiates energy as the sun radiates heat and light. He also practices exemplification, the fourth Means of conversion.

95 The four levels of dhyāna, corresponding to the four levels of the form realm: 1. The first dhyāna level which is accomplished in this way has five features: conception, discernment, joy, physical wellbeing and samādhi. 2. The second dhyāna, which is even more peaceful, has four features: the perfect clarity in which conception and discernment have been relinquished, joy, physical wellbeing and samādhi. 3. The third dhyāna, which is more peaceful still, has five features: equanimity in which the concept of joy has been abandoned, mindfulness, watchful awareness, physical wellbeing and samādhi. 4. The fourth dhyāna, which is called the ultimate dhyāna because it is yet more peaceful, has four features: the neutral sensation in which the sensation of physical wellbeing has been abandoned, mindfulness, the mental formation of equanimity, and samādhi. 96 The six types of higher knowledges (chalabhiñña) are: 1. "Higher powers" (iddhi-vidhā), such as walking on water and through walls; 2. "Divine ear" (dibba-sota), that is, clairaudience; 3. "Mind- penetrating knowledge" (ceto-pariya-ñāṇa), that is, telepathy; 4. "Remember one's former abodes" (pubbe-nivāsanussati), that is, recalling ones own past lives; 5. "Divine eye" (dibba-cakkhu), that is, knowing others' karmic destinations; and, 6. "Extinction of mental intoxicants" (āsavakkhaya), upon which Arahantship.

81 5. Sudurjayā or the very difficult to conquer, it refers to the Bodhisattva rather than to the stage itself: Māra is more hardly able to overcome him. He develops purity and equanimity with regard to: the dharmas of the past, present and future Buddhas; morality, meditation; removal of wrong views and doubts, knowledge of the right and the wrong path, practice of the principles conducive to enlightenment; and the maturing of all beings. In this stage, he especially cultivates the perfection of meditation practices all four Means of conversion, acquires a knowledge of all the arts and sciences, and receives from devas various dhāranies for his protection when preaching the doctrine. 6. Abhimukhī, or the Face-to-Face, is so called because in it the Bodhisattva stands as it were face to face with reality. He realizes the absolute sameness of all phenomena in ten different ways97. In this bhūmi, the Bodhisattva is represented as having gained in addition to attributes of a Bodhisattva all the qualities of an ; he particularly practices the perfection of wisdom. But where the Hīnayāna ends the Mahāyāna begins. 7. Duraṇgamā, or the Far-going, is so called because commencing from this bhūmi the Bodhisattva, transcending the Hīnayāna, moves in the direction of supreme enlightenment, the goal of One way of the Mahāyāna. From this point onwards all attempts to describe the stages through which he passes must inevitably result in positive misrepresentation. Attaining emancipation without entering personal Nirvāṇa, as he does in this stage, the Bodhisattva’s progress is no longer that of an individual. He is now an impersonal cosmic force, and his activities of the . In accordance with his great vow he

97 G. P. Malalasekera, Encyclopedia of Buddhism, vol. III, Printed at the Government Press, Ceylon, Reprinted 1999: p. 77.

82 appears in various planes of mundane existence in order to help and deliver sentient beings. Though generally appearing in all his true spiritual glory, so great is his compassion that he does not hesitate to assume, if necessary the form of a Śrāvaka, a Pratyeka-Buddha, or even an evil-doer or Follower of a non-Buddhist teacher. In this bhūmi the perfection of skilful means is the object of special cultivation. 8. Acalā, or the Immovable, is the bhūmi in which the Bodhisattva, undisturbed by the twin concepts of causation and no-causation, develops the Ksānti known as anutpattika-dharma-kṣāntiḥ, or acquiescence in the unoriginatedness of phenomena. The Buddha, by reminding him of his great vow once and for all prevent him from relapsing into personal Nirvāṇa, and for all prevent him to acquire like them an immeasurable body, worlds, effulgence, purity of voice and limbs, insight into the ten worlds, Buddha-field, beings, and variety of dharmas of the ten directions, all of which are indispensable to supreme enlightenment. He knows in detail the evolution of the universe, the composition of its elements and the nature of its beings. He is now in possession of all the qualities of a Buddha, in consequence of which the possibility of retrogression is permanently precluded. So important is this bhūmi, in which the perfection of vows receives the greatest attention, that it is termed the stage of perfection, birth and finality. 9. Sādhumatī, or Good thought, is so called because in this stage the Bodhisattva possesses good thought on account of the Analytical knowledge he has acquired. He knows the duties of the Śrāvakas, Pratyeka-Buddha, Bodhisattvas and Buddhas; he knows thoroughly all the thoughts and desires of men, in their minutest particulars, and is able to preach to them in accordance with their respective temperaments. In

83 this bhūmi, he dwells continually in the sight of the Buddhas and practices the perfection of strength. 10. Dharmamegha, the Cloud of the doctrine, according to one authority is thus called because it is pervaded by various Samādhis and dhāraṇīs as the sky with clouds. At the result of these samādhis there appears a magnificent jewel-adorned lotus of infinite size and radiance on which the Bodhisattva, with a no less glorious body, appears seated in the samādhi of the consecration of omniscience. He is surrounded by countless Bodhisattvas belonging to the nine stages, all of whom have their eyes steadfastly fixed upon him. The rays of light issuing from his body make happy all sentient beings. While he thus seated on the jewel- lotus rays come forth from all the Buddhas and consecrate him as a Tathāgata possesses of omniscience. This stage is therefore called stage of consecration. The Bodhisattva, now a supreme Buddha, has reached the ‘endless end’ of his career. Having practiced in this stage the perfection of knowledge, he performs feats of supernormal power and emanates the countless transcendental forms through which, in fulfillment of his great vow, he will henceforth work for the emancipation of all sentient beings.

III.2.3. The Importance of Bodhicitta in the Career of Bodhisattva

In Mahāyāna Buddhism, the goal of the spiritual practice of its aspirants is Bodhi. As mentioned earlier, this term has translated either as “enlightenment” or “awakening”. In the literature of this tradition, one also finds expressions such as Saṃbodhi (enlightenment), Śaṃyaksaṃbodhi (perfect enlightenment), or anuttarā Śaṃyaksaṃbodhi (unsurpassed perfect enlightenment). Bodhicitta is also the attitude that

84 is based on the great compassion wishing to remove the suffering of all others, and the recognition that, to be of greatest benefits to both oneself and others, it is ideal to attain enlightenment. It is the motivation with which the Mahāyānist engages in all practices. For example, if practicing generosity (Dāna, one of the six pāramitās), a Mahāyānist will be motivated by the thought, ‘Due to this practice of generosity, may I quickly attain enlightenment to benefit all living beings.’ Therefore, bodhicitta has a position very important to Buddhists and of course its benefits are also very much. Bodhicitta, the compassionate wish to achieve Buddhahood for the sake of others, is the entrance to the Mahāyāna path. When we cultivate bodhicitta, even though we might not make any further progress on the path, we become a Mahāyānist, but the moment bodhicitta degenerates, even though we might have very high realizations, we fall from the ranks of the Mahāyāna. Śāntideva says that:98 the moment you develop bodhicitta, even though you might be living in a lower realm of existence, you will be called a Bodhisattva, a child of the Buddhas. As a result of bodhicitta, you will be able to purify negativities very easily and be able to fulfill your aims. You will be invulnerable to interferences and harm, because if you have this faculty of bodhicitta, you regard other people as more important and precious than your own life. Bodhicitta and compassion are the very sources and foundations of all the goodness in this world and Nirvāṇa. You should regard bodhicitta as the essence of your practice and should not leave it only at an intellectual level; you should not be satisfied with your practice of bodhicitta if it consists merely of the recitation of a few

98 , A Guide to the Bodhisattva's Way of Life of Shantideva, a commentary by the Venerable Khenchen Thrangu Rinpoche, chapter I, Published by Sri Satguru Publications, Ideological and Oriental Publishers, A Division of Indian Books Centre 40/5, Shakti Nagar, Delhi, 2002.

85 verses at the beginning of a meditation session. You should try to generate it through experience. Beside, the designation Bodhisattva originally meant a living being who had developed or had determined to hold the bodhicitta. is a Sanskrit word that means mind or heart; in the East, the two words heart and mind are synonymous. To search with great perseverance for the Supreme Bodhi and to develop a compassionate heart in order to affect the liberation of all sentient beings from their states of conditioned suffering--such is the authentic meaning of the life and path of one who has taken the Bodhisattva vows. Therefore, if we can resolve determinedly to develop the bodhicitta, to search above for the path of the Buddha and seek below to convert all sentient beings to the right path--not simply in theory but in genuine practice - then we are practicing real Bodhisattva Dharma. Only one who urges all beings to strive upward and penetrate the region of Great enlightenment can validly be recognized as and be called a Bodhisattva. Thus, it should be clear that images of clay or gold are not the real thing; and only those who have determined the bodhicitta are genuine Bodhisattvas. When mention about importance of bodhicitta in the career Bodhi- sattvas, the elder Tripiṭaka Master Hsuan-tsang explained:99 There are various conditions leading to the deterioration of both the bodhicitta and the practice of Bodhisattva Dharma. These conditions are called Pārājika (defeats), and they are acts or thoughts that break or defeat the Bodhisattva practice. The first specific condition which leads to the defeat of the bodhicitta is the tendency to praise oneself and to slander others. If the Bodhisattva loses his mahākaruṇā, he is no longer willing

99 The Four Defeats of the Bodhisattva Dharma: http://www.angelfire.com/electronic/awakening101/four-vows.html.

86 to profit others at his own expense. Being solely concerned with his own name and fame, he loses respect in the eyes of family, friends and society. The second specific condition leading to defeat is seeing someone in a state of suffering and anxiety and not lifting a finger to help. Losing one’s mahākaruṇā, one makes no effort to teach or profit those who may come for assistance but, instead, cultivates miserly tendencies. The third specific condition leading to defeat is not receiving the repentant or those desirous of following the right path. Losing one’s mahākaruṇā, one allows himself to bear anger and grudges in his mind and, as a result, is not willing to teach or assist those who are repentant. The fourth specific condition leading to defeat is the act of foolishly deceiving others with pseudo-dharma. Without wisdom, one manipulates heterodox views, slandering the Buddha’s dharma and deceiving others with what appears to be Dharma but which is, in fact, not genuine. If a Bodhisattva falls into any of these categories of defeat, he loses the bodhicitta and also the qualifications of Bodhisattva practice. Therefore, one should preserve the qualifications, protect the bodhicitta and increase the vast storehouse of Bodhisattva Dharma. According to the work “The Path to Enlightenment in ,” Thubten Loden explained:100 Bodhicitta is the door by which you enter the Mahāyāna path. A practice only becomes a Mahāyāna practice if it motivates by bodhicitta. Without bodhicitta, even if you were to realize the ultimate and conventional truths and attained the liberation of a Foe Destroyer,101 your practice would not be that of a Mahāyānist. Were you to practice the highest

100 Geshe Acharya Thubten Loden, Op. Cit. 1993: p. 492. 101 This refers to disciples who have achieved one of the four stages of enlightenment: Stream-enterer (Pāli: sotāpatti), Once-returner (Pāli: sakadāgāmitā), Non-returner (Pāli: anāgāmitā), Arahant (Pāli: arahatta).

87 and attain various powerful attainments, without bodhicitta you would not practicing the Mahāyāna. Mahāyāna practice is established by the presence of bodhicitta motivation, so the first benefit of generating bodhicitta is that you enter the Mahāyāna and gain access to the extraordinary results of Mahāyāna practice. Bodhicitta makes your Dharma practice a Mahāyāna practice leading directly to enlightenment. You therefore quickly and easily accumulate the merit that will result in a Buddha’s form body. It is the rapid path to enlightenment because you proceed directly through the five Mahāyāna paths to the path of no more learning, or Buddhahood. If you were to commence your practice without bodhicitta, you would first traverse the five Hīnayāna paths to become a Foe Destroyer, but then would have to start again at the first Mahāyāna path in order to gain enlightenment. The difference is like walking instead of flying by airplane. Bodhicitta enables you to accumulate huge amounts of merit instantly, easily and continuously. Merely holding in mind the thought, “I must attain enlightenment for the sake of benefitting others” without first cultivating the prerequisite causes, stages and basic foundations of this thought will not give birth to the bodhicitta. For this reason the venerable once asked:102 Do you know anyone with bodhimind not born from meditation on love and compassion? What benefits arise through having generated the bodhimind? If we know what qualities good food has we will attempt to obtain, prepare and eat it. Similarly, when we hear of the efficacy of the bodhimind we shall seek to learn the methods and practices by which it is generated.

102 See, His Holiness Kyabje , Generating the Bodhimind by Kyabje Ling Rinpoche, Source: http://www.dharmaweb.org/index.php/Generating_the_Bodhimind_by_Kyabje_Ling_Rinpoche

88 The immediate benefit of having given birth to the bodhicitta within our mind stream is that we enter the great vehicle leading to Buddhahood and gain the title of Bodhisattva, a son of the Buddhas. It does not matter what we look like, how we dress, how wealthy or powerful we are, whether or not we have clairvoyance or miraculous powers, or how learned we are: if we have generated the bodhicitta we are Bodhisattvas, and regardless of our other qualities, if we do not have the bodhicitta we are not Bodhisattvas. A being with the bodhicitta who incarnates as an animal is respected by all the Buddhas as being a Bodhisattva. The great sages of the lesser vehicle possess innumerably wondrous qualities, yet someone who has developed merely the initial stages of the bodhicitta surpasses them in terms of his nature. This is likened to the baby son of a universal monarch who, although only an infant possessing no qualities of knowledge or power, is granted a higher status than any scholar or minister in the empire. In terms of conventional benefits, all the happiness and goodness that exists is a product of bodhicitta. The Buddhas are born from Bodhisattvas, but the Bodhisattvas are born from the bodhicitta. As a result of the birth of the Buddhas and Bodhisattvas, great waves of enlightened energy spread throughout the universe, influencing sentient beings to create positive karma. This positive karma in turn brings them much benefit and happiness. On the one hand, the mighty stream of enlightened and enlightening energy issues from the wisdom body of the Buddhas, but as the Buddhas are born from Bodhisattvas and Bodhisattvas from the bodhicitta, the ultimate source of the universal reservoir of goodness and happiness is the bodhicitta itself. Without first generating the bodhicitta, Buddhahood is completely out of the question. Once the growth of the bodhicitta has started, perfect

89 enlightenment is only a matter of time. We should try to meditate regularly on death and and thus become a spiritual practitioner of initial scope. Then we should develop the meditations on the unsatisfactory nature of saṃsāra and the three higher trainings, which make us practitioners of medium scope. Finally, we should give birth to love, compassion, universal responsibility and the bodhicitta, thus entering the path of the practitioner of great scope, the Mahāyāna, which has full Buddhahood as its goal. In the Mahāyāna tradition, the most important step in spiritual growth is: we must begin by making a decision to avoid evil and cultivate goodness within our stream of being. On the basis of this fundamental discipline every spiritual quality becomes possible, even the eventual perfection of Buddhahood. Each of us has the potential to do this; each of us can become a perfect being. All we have to do is direct our energies at learning and then enthusiastically practicing the teachings. As the bodhicitta is the very essence of all the Buddha’s teachings we should make every effort to realize it. In the work Bodhicaryāvatāra, Śāntideva said that:103 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. How is it that all our happiness comes from all sentient beings? Happiness comes from positive karma; the only way we can create positive karma is by practicing Dharma; the only way we can practice Dharma is if we’re shown how. Who shows us the Dharma and how to practice it? Only the Buddha; Buddha comes from Bodhisattva;

103 Shantideva, From: , The Tibetan Book of Living and Dying. Source: http://kibrahacha.com/poetry/collection/13.htm.

90 Bodhisattva comes from bodhicitta; bodhicitta comes from great compassion; and great compassion arises in dependence upon all sentient beings-all without exception. Therefore, all our happiness comes from each and every sentient being. How? Again, our enlightenment comes from the bodhicitta we generate. Bodhicitta has as its object all sentient beings, bar none, because bodhicitta is the determination to become enlightened for the sole purpose of enlightening all sentient beings without exception. Not one sentient being is omitted from this aim. We can’t say, "I’m going to become enlightened for the sake of all sentient beings except those I don’t like." That is not bodhicitta, and without bodhicitta, there’s no enlightenment. Therefore, bodhicitta-cherishing others more than self-is the most important practice we can undertake. The Buddha taught numerous techniques for liberation in his teachings, the teachings on method. These are profound and effective, and the Buddha and all great masters always emphasized, in every Mahāyāna instruction text, that the teachings should only be given to those who have bodhicitta. The profound teachings cannot be taught to those who do not have bodhicitta, because bodhicitta is the foundation. It is the heart. When we have bodhicitta, any sacred method is good and effective. When we do not have bodhicitta, the methods are useless and of no benefit. In Avataṃsaka sūtra, the Lord Buddha taught: “There are ten kinds of demons’ action: cultivating roots of goodness while forgetting the aspiration for enlightenment (bodhicitta), etc.”104 This teaching is

104 The Ornament Scripture, A Translation of the Avataṃsaka Sūtra, Vol. II, Book Thirty – eight, Detachment from the World, Translated from the Chinese by Thomas Cleary, Shambhala – Boston & London, 1986: p. 408.

91 very true indeed. For example, if someone begins walking without knowing the destination or goal of his journey, isn’t his trip bound to be circuitous, tiring and also useless? It is the same for the cultivator. If he expends a great deal of effort but forgets the goal of attaining Buddhahood to benefit himself and others, all his efforts will merely bring merits in the human and celestial realms. In the end he will still be deluded and revolve in the cycle of birth and death, undergoing immense suffering. If this is not the action of demons, what, then, is it? For this reason, developing the supreme bodhicitta to benefit oneself and others should be recognized as a crucial step on the Bodhisattva path.

III.3. Views of Mahāyāna Masters on Bodhicitta

Bodhicitta is not only the important term in Mahāyāna literature, but also is a practical method very famous of Buddhas and Bodhisattvas through way of ‘arising of Enlightenment mind’ to remove the suffering of all others, and the recognition that, to be of greatest benefit to both oneself and others, it is ideal to attain enlightenment. So, the term bodhicitta is explained and commentaries were written on this by many famous Mahāyāna masters in India (Nāgārjuna, , Śāntideva), etc., Tibet (Atiśa, Tsongkhapa), etc., China (Shih-hsien Hsing-An), etc.

92 III.3.1. The Commentary on Bodhicitta of Nāgārjuna

Nāgārjuna (150-250 C.E?)105 is considered as the founder of the Mādhyamika school () of . In his major works106, like Bodhicaryāvatāra (Commentary on Bodhicitta), Ratnāvalī (The Precious Garland), etc. the meaning of bodhicitta is explained in very clear terms. In the beginning of the work Bodhicaryāvatāra, Nāgārjuna produces the thought of enlightenment to save all living beings107: Just as the bhagavans Buddhas and all the great Bodhisattvas produced the thought of enlightenment, in the same way, from now on until (I realize) the heart of bodhi, I shall also produce the thought of enlightenment in order to free those who are unfree, to save those who are unsaved, to relieve those who are not relieved, and to lead beyond suffering those who are still prisoners of it. In the first three verses of this work, Nāgārjuna presents about bodhicitta:108 1. Having bowed the glorious adamantine beings embodying the mind of enlightenment, I will explain how to meditate on

105 Nāgārjuna, a major figure in the rise of Mahāyāna philosophy, deemed to be the founder of the Mādhyamaka school. Little is known of his life although it is generally accepted that he lived during the late 2nd century CE and was active primarily in south India. The accounts of his life agree that he was born as a Bramin in south India and entered the Buddhist Order () as a young man. It is reported that he was presented with the texts of the Prajñā-pāramitā Sūtra by the king of the Nāgas, a mythical race of serpents with magic powers. Nāgārjuna is reputed to have been friendly with a Satavahana ruler who built a monastery for him in Sriparvata. This was probably King Gautamiputra, for whom Nāgārjuna composed his ‘Friendly Epistle’. He is regarded by many Buddhists of the Mahāyāna tradition as a ‘Second Buddha’ and his philosophy of emptiness (Śunyāta) was of enduring significance for the later Buddhist thought. 106 Mūlamadhyamaka-kārikā (Fundamental Verses of the Middle Way), Śūnyatāsaptati (Seventy Verses on Emptiness), Vigrahavyāvartanī (The End of Disputes), Vaidalyaprakaraṇa (Pulverizing the Categories), Vyavahārasiddhi (Proof of Convention), Yuktiṣāṣṭika (Sixty Verses on Reasoning), Catuḥstava (Hymn to the Absolute Reality), Ratnāvalī (Precious Garland), Pratītyasamutpādahṝdayakārika (Constituents of Dependent Arising), Sūtrasamuccaya’, Bodhicittavivaraṇa (Exposition of the Enlightened Mind), Suhṛllekha (To a Good Friend), Bodhisaṃbhāra (Requisites of Enlightenment). 107 His Holiness, the Dalai Lama, Nāgārjuna’s Bodhicitta Commentary, Ocean of Wisdom, Dharamsala, 2007: p. 19. 108 Ibid. p. 19.

93 this thought of enlightenment which destroys the existence. 2. The Buddhas teach that the thought of enlightenment is not stained by the various concepts relating to self, aggregates etc.: its characteristic is to be always empty. 3. with a mind impregnates with compassion, we should zealously meditate. The Buddhas who are essence of compassion continuously meditate on the thought of enlightenment. In the last verse of this work, Nāgārjuna has prayed: “. May the living beings submerged in the waves of existence perforce of the incomparable merit I have now collected while praising the thought of enlightenment praised by the supreme Victorious, follow the road followed by the Best of the human beings !”109 Moreover, in the work, Ratnāvalī (The Precious Garland), He explains benefits of arising and practicing bodhicitta:110 (3) If you cause sentient beings to generate the altruistic aspiration to enlightenment and make it firm, you will always attain an altruistic aspiration to enlightenment firm like the monarch of mountains. (4) Through faith you will not be without leisure. (5) Through good ethics you will move in good transmigrations. (6) Through becoming familiar with emptiness, you will attain detachment from all phenomena. (7) Through not wavering you will attain mindfulness. (8) Through thinking you will attain intelligence. (9) Through respect you will be endowed with realization of meaning. (10) Through guarding the doctrine you will become wise. (11) Through making the hearing and the giving of the doctrine be unobstructed you will company with Buddhas and will quickly attain your wishes.

109 Ibid. p. 28. 110 See, The Precious Garland Ratnavali of Nāgārjuna, source: http://www.ratnavali.com/content/view/7327/45/

94 III.3.2. The of Vasubandhu on Bodhicitta

Vasubandhu (320-400 C.E?)111 is one of the two famous teachers (with Asaṇga) who founded the Yogācāra school in India. He is considered one of the most famous Mahāyāna masters. He composed many famous works112. In which, the Bodhicittopāda-sūtra-śāstra (A commentary on Arising of Bodhicitta Sūtra), the view of him on bodhicitta is explained and presented very profound and clear. This work is divided into twelve sections: 1. adhyeṣaotpāda (giving rise to motivation), 2. Bodhicittopāda (giving rise to the bodhicitta), 3. praṇidhāna (vows), 4. dānapāramitā (perfection of generosity), 5. Śīlapāramitā (perfection of ethical conduct), 6. kṣāntipāramitā (perfection of forbearance), 7. vīryapāramitā (perfection of energy), 8. dhyānapāramitā (perfection of meditative attainment), 9. Prajñāpāramitā (perfection of understanding), 10. tathatādharmamukha (introduction to the teaching about reality), 11. Śūnyālakṣaṇa (definition of emptiness); and 12. puṇyaparigraha (acquisition of merit). In the beginning of this work, Vasubandhu introduces wonderful dharma (bodhicitta), so that every people can generate and practice

111 According to Wikipedia, the free Encyclopedia: Vasubandhu was born a bramin Vasubandhu was said to have been the half brother of Asaṇga, another key personage in the founding of the Yogācāra school. He resided at Kausambhi in Gandhāra (near modern Allahabad) where he was trained in the orthodox Śarvastivāda Order of Buddhism, which had its seat at Kausambhi. He was contemporaneous with King Chandragupta I, the father of Samudragupta. This information temporally places this Vasubandhu in the fourth century CE. Vasubandhu is said to have trained in the Vaibhāṣika- Sarvāstivādin when he initially studied Vaibhashika-Sarvāstivādin Abhidharma, as presented in the Mahā-vibhāsa. Dissatisfied with those teachings, he wrote a summary of the Vaibhashika perspective in the Abhidharmakośa in verse and an auto-commentary, the Abhidharmakośa-bhāsya, which summarized and critiqued the Mahāvibhāsa from the Sautrāntrika viewpoint. He is later said to have converted to the Mahāyāna tradition under the influence of his brother, whereupon he composed a number of voluminous treatises, especially on Yogācāra doctrines. Most influential in the East Asian Buddhist tradition have been Vimśatikāvijñaptimātratāsiddhi, the "Twenty Verses on Representation Only" and the Triṃśikā- vijñaptimātratā, the "Thirty Verses on Representation-only". 112 A commentary to the Mahāyānasamgraha, the Daśabhūmikabhāsya (Ten Stages Sūtra), Catuhśataka- śāstra, Mahāyāna śatadharmā-prakāśamukha śāstra, Amitayus sutropadeśa Discourse on the , Vijnaptimatrata Sastra, Karmasiddhiprakarana (A Treatise on Action).

95 bodhicitta:113 There is a greatly extended, unsurpassed collection of aspects of the true teaching that is practiced by the Bodhisattvas who are great beings. Namely: 1. They request instruction so as to awaken fully to the unsurpassed Awakening; 2. They urge beings to give rise to the profound extensive Resolve (citta); 3. They make firm the perfect vow; 4. They renounce their body and wealth; they curb greed and selfishness; 5. They practise the five groups beginning with morality; they discipline those who are at fault; 6. They develop the utmost forbearance in order to curb the basis of hatred; 7. They generate effort and energy in order to establish beings [on the path]; 8. They achieve the meditative absorptions in order to understand the minds of beings; 9. They develop understanding (prajñā) in order to put an end to ignorance; 10. They enter the gateway to reality in order to abandon attachment; 11. They reveal the practice of emptiness, which is free from characteristics and deeply profound; 12. They praise merit in order to ensure the continued germination of the seeds for Buddhahood, etc. It is also in this chapter of the work; Vasubandhu compares bodhicitta to the ocean:114 The offspring of the Buddhas, the Bodhisattvas, are the source of the initial bodhicitta. It is like the great ocean which, when it arises in the beginning, is understood to be a mine producing wishfulfilling gems, jewels and pearls of lesser, middling and the highest value right up to those that are invaluable, because of the origin from the ocean of these jewels. So it is for the raisings of the Resolve (citta) of the Bodhisattva. When the initial Resolve arises it should be understood that it is the mine of the origin of meditative

113 Source: http://www.westernbuddhistreview.com/vol4/giving_rise_to_the_bodhicitta.html. 114 Ibid.

96 absorption and Understanding of all wholesome qualities of gods and men, Śrāvakas, Pratyeka-Buddhas and Bodhisattvas. Moreover, in the chapter 3 of this work, Vasubandhu has explained ways, which a Bodhisattva gives rise to awakening, and course of conduct, he can perfect awakening:115 How does a Bodhisattva give rise to Awakening? Through what course of conduct does one perfect Awakening? A Bodhisattva who has given rise to the Resolve, who has mastered the spiritual stage of ‘Vision of Purity’, in the beginning firmly gives rise to the perfect vow to include all immeasurable beings. ‘I seek the unsurpassed Awakening in order save others without exception and in order to cause them to attain ‘Nirvāṇa without remainder’. Therefore, starting from giving rise to the Resolve, with compassionate mind as a result of his great compassion, he gives rise to the ten supreme perfect vows. What are the ten? I vow that, whatever wholesome root was cultivated by me in a previous birth and in this one with this body, may I give that up for all beings without limit. And may I turn them all towards unsurpassed awakening, etc.

III.3.3. The Commentary on Bodhicitta of Śāntideva

Śāntideva (about 685-763 C.E)116 is also considered as one of the famous Mahāyāna masters. He is the author of many famous texts, such as: Bodhicaryāvatāra, Siksasamuccaya, Sūtrasammuccaya, etc. The famous test of them is Bodhicaryāvatāra. In this work, Śāntideva presents all aspects of bodhicitta: praising of bodhicitta, acceptance of bodhicitta, perseverance in bodhicitta, etc.

115 Ibid. 116 Francis Brassard, the Concept of Bodhicitta in Santideva’s Bodhicaryāvatāra, Chapter one, Śāntideva, Pulished by State University of New York Press, Albany, 2000.

97 For example, in the first chapter, the praising of bodhicitta, Śāntideva praises on bodhicitta as follows:117 Hence virtue is always weak and the might of evil always over-bearing. By what else can it be overpowered if not by the enlightened mind? 9. The moment bodhicitta is born in a puny (varāka) person, who is a prisoner of fetters of the world; he is at once named as the Son of the Sugatas and becomes the object of reverence both for men and gods in the world. 10. It (i.e., bodhicitta) takes this unclean form (i.e., body) and transforms it into the pure and priceless form of jiñā or conqueror. It is like the priceless gold – making elixir and has the quality of transforming everything. So, hold on fast to bodhicitta. In the third chapter of his work, the acceptance of Bodhicitta, Śāntideva has prayed:118 22-23. Just as the ancient Sugatas attained the bodhicitta and just as they remained constantly established in the practices of bodhicitta for the good of the world and so too shall I learn those practices in proper order. 24-33. So blissfully holding on to the awakened mind, the wise, in order to further strengthen it, should rejoice in the following manner. Today my life has borne fruit, having been happily blessed with this (state of) human existence. Today, born in the family of the Buddhas, I am now a son of Buddha. Therefore, from now onwards, only actions behoving my family should be performed by me so that no stigma comes to this un-sullied family (of mine). This bodhicitta has arisen in me somehow (by chance) like a blind man finding a precious gem in heap of dust. It is the panacea created for destroying Death in this world and an inexhaustible treasure for eradicating all penury of the world.

117 Parmananda Sharma, Bodhicaryāvatāra, Delhi, 1990: pp. 6-9. 118 Ibid., Chapter 3, verses 22- 25, pp. 80-83.

98 III.3.4. The commentary on Bodhicitta of Atiśa

Atiśa (980-1055) is the short name of Atiśa Dipamkara Srijnana. Born in Bengal into a royal family, he was renowned Buddhist scholar and monk who late became one of the leading teachers at the university monastery of Vikramasila. He was invited to Tibet in 1043, where he stayed until his death, to assist in the re-establishment of Buddhism. He was especially devoted to systematizing the Buddhist teachings available in Tibet into a structured path, as is reflected in his main work, the Lamp for the Path to Enlightenment (Bodhi-patha-pradipa). He founded the Kadampa school119 with his chief Tibetan disciple, Dromton, and thus effected a lasting influence upon the nature of Tibetan Buddhism. Of his major works120, Bodhipathapradipa (the Lamp for the Path to Enlightenment) is the most famous work. The main idea of Atiśa‘s “Bodhipathapradipa” was to change people’s view on Tantric Buddhism and put it on a proper position in Buddhist system of self- cultivation. On this respect Atiśa’s fundamental view was that Mahāyāna, Hīnayāna and Vajrayāna could be considered not as three separate parts, but as three different kinds of a way. Before practising Tantric Buddhism, a Buddhist should have a good understanding of and persist in practicing the stages of self-cultivation of Mahāyāna and Hīnayāna Buddhism. Then, what was Atiśa’s attitude toward Tantric Buddhism? The answer can be found in the “Bodhipathapradipa” and

119 One of the Buddhist schools in Tibet. 120 Bodhi-patha-pradipa or Bodhipathapradīpa (Tib. Byang-chub lam-gyi sgron-ma), Charya- sanggraha-pradipa, -dvayavatara, Bodhi-sattva-manyavali, -ratna-pradipa, -patha-sadhana-sanggraha, Shiksa-samuchchaya Abhisamya, Prajna-paramita-pindartha- pradipa, Ekavira-sadhana, Vimala-ratna-lekha.

99 the materials relevant to it. Besides, he also advised people to arise the thought of enlightenment. It is same in case of Nāgārjuna, Vasubandhu, Śāntideva, etc. In the beginning of this work; Atiśa also pays homage to Buddhas, Bodhisattvas, takes in the Three Jewels… and generates the mind of supreme enlightenment:121 I bow in great reverence to all past, present and, future Victors, to their Doctrine and Communities. I shall light a Lamp for the Path to Enlightenment, at the request of my good disciple Byang-chub-’od. . With great faith in the Three Jewels, bending knee to the ground, and folding the hands; first take the Three Refuges thrice. Then, because the Thought of Love for all creatures is the prerequisite, one looks out on all the world, suffering in death, transmigration, and rebirth in the three bad destinies. At sight of that suffering, one suffers; and he who wants to free the world from the very cause of such suffering, must beget this Thought of Enlightenment, that is pledged never to turn back. View of Atiśa on bodhicitta is also presented in arising bodhicitta, and comparing merit of the thought of enlightenment122. If a form could be had for the full merit of the Enlightenment thought, it would surpass even one that filled the whole realm of space. Or take a man who owns jewels, and with them fills every one of the Buddha-fields reckoned as more than the grains of Ganga’s sands, then offers all this to the Lord of the World. Yet another who merely folds his hands, and inclines his thought to Enlightenment. The latter’s worship is higher by far, because in it there is found no limit.

121 Atiśa, the Lamp for the Path to Enlightenment: http://www.bodhicitta.net/Atisha%27s%20Lamp.htm 122 Ibid.

100 III.3.5. The Commentary on Bodhicitta of Tsongkhapa

Tsongkhapa (1357-1419)123 is considered the most famous Buddhist monk and the founder of the Geluk school in Tibetan Buddhism. In the major works124 of him, the Lam-rim Chen- (the Great Treatise on the Stages of the Path to Enlightenment) is the most famous. It is the one of the brightest jewels in the world’s treasury of sacred literature. Tsongkhapa took great pains to base his incisive insights on the classical Indian. Buddhist literature illustrated his points with classical citations as well as with sayings of the masters of earlier Kadampa tradition. This work is translated in its entirety in three volumes by the Lam-rim Chen- mo translation committee. Specially, the middle volume, the heart of the great treatise, covers the bodhicitta and the deeds of Bodhisattvas, the great beings whose deeds are motivated by this altruistic spirit. The view of Tsongkhapa on bodhicitta is explained on many aspects, such as:125 Showing that developing the spirit of enlightenment (bodhicitta) is the only entrance to the Mahāyāna: How to develop the spirit of enlightenment depends on certain causes to arise the development of the spirit through the four conditions – the development of the spirit through the four causes – the development of the spirit through the four strengths, etc., in the chapter one. Or the ritual for

123 Tsongkhapa (Tib., Tsongkhapa losang drakpa). The founder of the Geluk school in Tibetan Buddhism. Tsongkhapa was born in Amdo at place known as ‘Onion Valley’ from where he derivers his popular name. In his youth he studied under masters of the Shākya, and Kadampa schools. Dissatisfied with the way in which Buddhism was taught and practiced in Tibet at that time, he established a following of like-mind students who became known as the ‘Virtuous Ones’ (Gelugpa) and set up the reformed school of Buddhism of that name. He had an encyclopedic knowledge of Buddhism and attempted to systematize what he believed were the authentic teachings of Indian Buddhism through his many important literary works such as the Great Stages of the Path (Lam-rim Chen-mo) and the Stages of (Sngags-rim). 124 The Great Exposition of the Stages of the Path (lam rim chen mo); The Great Exposition of Tantras (sngag rim chen mo); The Essence of Eloquence on the Interpretive and Definitive Teachings (drang nges legs bshad snying po); The Praise of Relativity (rten ’brel bstod pa); The Clear Exposition of the Five Stages of Guhyasamaja (gsang ’dus rim lnga gsal sgron) and The Golden Rosary (gser phreng). 125 Tsongkhapa, the Lam-rim Chen-mo (the Great Treatise on the Stages of the Path to Enlightenment), by the Lam-rim Chen-mo translation committee translated, Snow Lion Publications, First edition USA 2004: p.13.

101 adopting the spirit of enlightenment (bodhicitta) in the chapter five:126 How to adopting the spirit of enlightenment through its ritual: Attaining that which you have not attained the person before whom you adopt the spirit of enlightenment, the persons who adopt the spirit of enlightenment, how to take part in the ritual of adopting the spirit of enlightenment, etc. For example, in the chapter one, the showing that developing the spirit of enlightenment is the only entrance to the Mahāyāna, Tsongkhapa explained127: If you are a Mahāyāna practitioner, you must practice the spirit of enlightenment because even in the Hīnayāna you do not fall into the extreme of cyclic existence and the main thing to be prevented on the Bodhisattva path is falling into the extreme of peace. When the Conqueror’s children, who validly interpret the commentaries on the Conqueror’s intended meaning, generate just this precious spirit in their minds, they are amazed and think, “Such a marvelous path has arisen.” However, they do not have this same feeling when they attain a slight good quality pleasing to ordinary persons.

III.3.6. The Commentary on Bodhicitta of Shih-hsien (實 賢)

Venerable Shih-hsien is the short name of Chan master Shih-hsien Tsing-an (釋 實 賢) (1657-1733). He is one of the famous Buddhist monks of in the seventh and eighth centuries, through the work: A Composition Urging the Generation of Bodhi Mind (勸 發 菩 提 心 文). At that time, master Shih-hsien took pity on people and devas, for he could not stand the spectacle of Sangha members and lay Buddhists abandoning the great Tao (way of Dharma) or wasting

126 Ibid., p. 61. 127 Ibid., p. 19.

102 time; and he also felt that losing their opportunity to progress toward and even to gain Enlightenment was, indeed, a great pity. So Master Shih-hsien wrote this composition, urging people to generate the bodhicitta as quickly as possible. He encourages all Saṇgha members and lay Buddhists to be diligent in their practice and to delay no longer. The Master promotes the ten causes and conditions leading to the state of grace in order to teach people how to generate the bodhicitta. Bodhicitta is the Mind of Enlightenment, and if one has already generated the bodhicitta, he then can take the Great vow to benefit all other sentient beings by enabling all people to generate the bodhicitta and attain Supreme Enlightenment. His View on bodhicitta is presented very respectfully on the first paper of this work:128 My name is Shih-hsien. I am a foolish and worldly monk. With great respect, I humbly bow to the present assembly. I would like to talk sincerely to all virtuous men and women in the present world, and I can only wish all of you to give me a compassionate ear and take a little time to listen to and understand what the Dharma is. Sometimes if one hears and learns the major, important Dharma, he might then be able to enter the Tao and achieve the bodhi mind; but he must first recognize that it is his pressing and urgent business to practice and, foremost, to take a strong vow to achieve that bodhi mind. Only then do the thought and the intention arise to convert all sentient beings and to achieve the bodhi mind to attain Enlightenment. In this work, master Shih-hsien has presented the eight different minds that describe motivating of generation and practice of bodhicitta:129 The Deflected, the Right, the True, the False, the Great,

128 Chan master Shih-hsien Tsing-an, A Composition Urging the Generation of Bodhi Mind, translated by dharma master Lok To, Edited by Dr. Frank G. French, Sūtra translation Committee of the United States and Canada, second edition 2003: p. 1. 129 Ibid., p.3.

103 the Small, the Partial and the Complete. Just what is the meaning of all these words and classifications? There exist some people who practice but who really do not understand their own mind; they only search from the outside or wish to have fame or popularity and to nourish their own selves through grasping and material gain. While this mode of thought and action may achieve some good reward in a future life, it is, nevertheless, incomplete and is called Deflected Thought, etc. According him, there are ten correct causes and conditions to generate bodhicitta:130 1. Thinking about the great grace of Buddha; 2. Thinking about the grace of one’s parents; 3. Thinking about the grace of one’s teachers and masters; 4. Thinking about the grace almsgiver; 5. Thinking about the grace of all sentient beings; 6. Thinking about the suffering of birth and death; 7) Respecting one’s own Self-Nature; 8. Repenting all one’s evil Karma; 9) Wishing to be born in the Pure Land; 10. Wishing the Right dharma to remain permanently in the world.

130 Ibid., p.7.

104