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Contents [hide]
1 Etymology
2 Spontaneity
3 Levels
4 Origins and development
4.1 Use in early Mahyna
4.2 Late Mahyna texts
5 Practice
5.1 Ideal
5.2 Paramitas
5.3 Cultivation
5.4 Two Practice Lineages
5.5 Universality
6 See also
7 Notes
8 References
9 Further reading
10 External links
Etymology[edit]
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
Spontaneity[edit]
Bodhicitta is a spontaneous wish to attain enlightenment motivated by great
compassion for all sentient beings, accompanied by a falling away of the attachment
to the illusion of an inherently existing self.[3]
The mind of great compassion and bodhicitta motivates one to attain enlightenment
Buddhahood, as quickly as possible and benefit infinite sentient beings through their
emanations and other skillful means. Bodhicitta is a felt need to replace others'
suffering with bliss. Since the ultimate end of suffering is nirvana, bodhicitta
necessarily involves a motivation to help others to awaken (to find bodhi).[3]
A person who has a spontaneous realization or motivation of bodhicitta is called a
bodhisattva.
Levels[edit]
Different schools may demonstrate alternative understandings of bodhicitta.
One tradition distinguishes between relative and absolute (or ultimate) bodhicitta. [4]
Relative bodhicitta is a state of mind in which the practitioner works for the good of all
beings as if it were his own.[4] Absolute bodhicitta is the wisdom of shunyata[4]
(unyat, a Sanskrit term often translated as "emptiness", though the alternatives
"openness" or "spaciousness" probably convey the idea better to Westerners).[5] The
concept of unyat in Buddhist thought does not refer to nothingness, but to freedom
from attachments[b] and from fixed ideas about the world and how it should be.[c]
Some bodhicitta practices emphasize the absolute (e.g. vipayan), while others
emphasize the relative (e.g. metta), but both aspects are seen in all Mahyna
practice as essential to enlightenment, especially in the Tibetan practices of tonglen[6]
and lojong.[3] Without the absolute, the relative can degenerate into pity and
sentimentality, whereas the absolute without the relative can lead to nihilism and lack
of desire to engage other sentient beings for their benefit.
In his book Words of My Perfect Teacher, the Tibetan Buddhist teacher Patrul
Rinpoche describes three degrees of bodhicitta:[7]
The first
The way of the King, who primarily seeks his own benefit but who recognizes that his
Langri Tangpa's Eight Verses for Training the Mind[10] (c. 1100 CE), and
Geshe Chekhawa Training the Mind in Seven Points in the 12th century CE.
Practice[edit]
Mahayana Buddhism propagates the Bodhisattva-ideal, in which the Six perfections
are being practiced. Arousing bodhicitta is part of this Bodhisattva-ideal.
Ideal[edit]
In Mahyna and Vajrayna Buddhism, the goal of Buddhist practice is primarily to
be reborn infinite numbers of times to liberate all those other beings still trapped in
samsra.
Paramitas[edit]
Mahyna Buddhism teaches that the broader motivation of achieving one's own
enlightenment "in order to help all sentient beings" is the best possible motivation one
can have for any action, whether it be working in one's vocation, teaching others, or
even making an incense offering. The Six Perfections (Pramits) of Buddhism only
become true "perfections" when they are done with the motivation of bodhicitta.
Thus, the action of giving (Skt. dna) can be done in a mundane sense, or it can be
aPramit if it is conjoined with bodhicitta. Bodhicitta is the primary positive factor to
be cultivated.
Cultivation[edit]
The Mahyna-tradition provides specific methods for the intentional cultivation of
both absolute and relative bodhicitta. This cultivation is considered to be one of the
most difficult aspects of the path to complete awakening. Practitioners of the
Mahyna make it their primary goal to develop a genuine, uncontrived bodhicitta
which remains within their mindstreams continuously without having to rely on
conscious effort.
Among the many methods for developing uncontrived Bodhicitta given in Mahyna
teachings are:
The Taking and Sending (tonglen) practice, in which one takes in the pain and
suffering of others on the inbreath and sends them love, joy, and healing on the
outbreath,[6] and the Lojong (mind training) practices of which tonglen forms a
part.
Viewing all other sentient beings as having been our mothers in infinite past
lives, and feeling gratitude for the many occasions on which they have taken
care of us.
Universality[edit]
The practice and realization of bodhicitta are independent of sectarian
considerations, since they are fundamentally a part of the human experience.
Bodhisattvas are not only recognized in the Theravda school of Buddhism,[13] but in
all other religious traditions and among those of no formal religious tradition. The
present fourteenthDalai Lama, for instance, regarded Mother Teresa as one of the
greatest modern bodhisattvas.[14]
See also[edit]
Bodhisattva vow
Bodhisattva Precepts
Consciousness (Buddhism)
Notes[edit]
a.
Jump up
^ For definitions of the components of the term see Wiktionary: bodhi and citta.
b.
Jump up
^ particularly attachment to the idea of a static or essential self
c.
Jump up
^ The classic text on unyat is the Prajpramit Hdaya Stra, a discourse of
theBuddha commonly referred to as the "Heart Stra".
References[edit]
1.
Jump up
^ Das, Surya (1998). Awakening the Buddha Within: Tibetan Wisdom for the Western
World. Broadway Books. pp.145146. ISBN0-76790157-6.
2.
Jump up
^ Das, Surya (1998). Awakening the Buddha Within: Tibetan Wisdom for the Western
World. Broadway Books. p.149. ISBN0-76790157-6.
3.
^ Jump up to:
a bc
^ Jump up to:
a bc
Khenpo, Nyoshul; Das, Surya (1995). Natural Great Perfection. Snow Lion
Jump up
^ Trungpa, Chogyam. Cutting Through Spiritual Materialism. Shambhala Publications.
pp.197199. ISBN978-1570629570.
6.
^ Jump up to:
a b
7.
Jump up
^ Rinpoche, Patrul (1998). Words of My Perfect Teacher. Shambhala Publications.
p.218. ISBN1-57062412-7.
8.
Jump up
^ Williams, Paul (2008). Mahyna Buddhism: The Doctrinal Foundations.Routledge.
p.355. ISBN9781134250578.
9.
Jump up
^ "The Thirty-Seven Practices of a Bodhisattva". Archived from the original on June 3,
Further reading[edit]
Sopa, Geshe Lhundub; Pratt, David (2004). Steps on the Path to Enlightenment
Vol. 1. Wisdom Publications. ISBN978-0861713035.
External links[edit]
Look up Bodhicitta in
Wiktionary, the free
dictionary.
Bodhicitta.net
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