Practice of Bodhicitta

by Min Bahadur Shakya

The word Bodhicitta is translated in various terms such as awakening mind, enlightened
attitude, and thought of enlightenment or simply Bodhi mind. The essence of the
formation of an enlightened attitude is the desire for perfect enlightenment in order to be
able to work for the benefit of others.
The development of Bodhicitta is the framework upon which the Mahayana Path is built,
and is the basis and foundation for the great waves of the enlightened career of the
Bodhisattva.
Now let us give short outlines what a possessor of this Bodhi mind should be? In one of
the aspirational prayer of Great Bodhisattva Manjushri, he spoke thus in his previous
birth;
"As the chain of births is endless from beginning to end, so long shall I live that holy life
for the well being of all creatures. Let us produce the thought of enlightenment in the
presence of our Leader. I invite the entire world; for I shall deliver it from poverty. No
mind of malice and stubbornness, neither envy and grudging, will I cherish from this day
as long as I have enlightenment. I will practice continence and avoid criminal lusts and
imitate the self-restriant and morality of the Buddhas. Not as one that is hurried do I
undertake to gain enlightenment. I will remain until the end of the chain of being for one
living being's sake. I will purify a measureless, an unimaginable Buddha's field. I will
gain me a name renowned in ten quarters. I will always make pure the works of both act
and word. I will purify my mind and work; yea, I will not work a work that shall be bad."

Such aspirations and prayers are a common theme to the practitioners of Mahayana
Buddhism. In Sanskrit Buddhist literature we can find many texts dealing with the
thought of enlightenment or Bodhicitta Pranidhana. In the text Sukhavativyuha Sutra
Buddha Amitabha in his previous birth as Bhikshu Dharmakara made forty-eight vows
and aspirations, Buddha Bhaishajya (Medicine Buddha) made 12 great vows; and
similarly Shakyamuni Buddha made four great vows.

Such heroic and bold statements of a bodhisattva do not come to his continuum of mind
automatically. But it comes through his force of compassion and mercy for all suffering
beings. He perceives this human life as an extremely rare phenomenon. He thinks that it
is very difficult to enjoy the blessings of life as a man or woman under fortunate and
favourable conditions ( Kshana-Sampad). He realizes that his life and the external world
are painful, impermanent and unsubstantial. All creatures begin their journey towards
death from the very moment of their conception in the womb. Thus realizing the peril of
death and suffering after death a wise man usually resolves to become a bodhisattva is
generated through the realization of the misery and folly of the people around him. He
sees the worldlings deluded by ignorance. They are attached to sense pleasures and
enslaved by egotism, pride, false opinions, lusts, hate, doubt, craving, and evil intentions.
They are without refuge and protection. They are traveling through this ocean of samsara.
They do not love virtue and duty and are ungrateful to parents and spiritual teachers.
They are addicted to violence, strife, falsehood and deceit. They suffer from many
diseases and famines. The true religion is rejected, and false creeds arise and flourish.
Such is the terrible situation, in which the world finds itself. In the present day situation
Also we are confronted with the same sad news: violence, crime, wars and disasters.
Even in these modern times it is clear that one's precious life is not safe. Bodhisattvas of
your generated the thought of enlightenment realizing the miserable situation of all
creatures. So pity, mercy, love and compassion for sentient beings are the root of
generating Bodhi mind.

Need of generating Bodhi Mind

The two objects of this Bodhi mind are the Bodhi , the enlightenment and the good of the
living beings. Regarding the latter every major religion of the world: Buddhism,
Christianity, Confucianism, Hinduism, Islam, Judaism, Taoism, Zoroastrianism teach
moral precepts, ideal of love, the same goal of benefiting humanity through spiritual
practice and the same effects of making their followers into better human beings. All
teach the spiritual disciplines and practices for perfecting the functions of body, speech
and mind. The common goal of all moral precepts laid down by the great teachers of all
religions is unselfishness. The great teachers wanted their followers to desist from evil
paths caused by ignorance and introduce them to the path of virtue and goodness. Each
religion teaches a path leading to a spiritual state, which is peaceful and wise. The
qualities of mind such as pity, mercy, love and compassion for suffering sentient beings
are common elements of all religions. It is very important for the unity of followers of all
religions to develop these qualities of mind.

Bodhi mind essentially helps to achieve basic unity and a spirit of cooperation among the
followers of different religions. When Bodhi mind is generated within our continuum of
mind our goal is to maintain undiscriminating love and compassion towards all living
beings without making any distinction of race, nationality, class, sex, status, friend or
enemy. His activity is not centered on his sectarian belief or dogma. He feels a sense of
universal responsibility. He feels other people's sufferings as his own. A great concern for
other people's happiness arises. He will not be indifferent to the sufferings of the world.
Such attitudes are needed for today's global problems.

Nowadays we are facing a number of problems. Among them some are natural calamities
such as famine, flood disaster and earthquake, which we cannot avoid and have to accept
without choice. But most of the problems we make ourselves such as waging wars,
ideological conflicts and many others. We are in constant fear due to the threat of nuclear
destruction. People wage wars for petty ends forgetting all the ideals of humanity.
It is definite that all our problems start from our self-cherishing thought. All religions
teach us to be less selfish but on the contrary our actions are wholly centered on self-
happiness and self comfort. All conflicts, exploitations and wars are due to selfish
concerns. Men are unaware of the value of cherishing of others.
As the First Panchen Lama has declared:
" The chronic disease of cherishing ourselves is the cause of our unsought suffering.
Seeing this, we seek your blessings to blame begrudge and destroy the monstrous demon
of selfishness."
As it is said this self-cherishing attitude is like a chronic disease, which is very difficult to
root out. It steals our freedom and always creates trouble. So generation of the awakening
mind means trying to minimize our selfish concerns and having an attitude cherishing
others so that the poor, troubled and developing can get sympathy, solace and
cooperation from developed countries without any exploitation. They can breath the air
of peace and happiness.
In case the top leaders of the world had thought over this awakening mind the present
situation will not have occurred. Many political leaders and scientists have appeared in
the course of our long human history. Most of them wasted their lives in the game of
wars rather than in the upliftment of humanity.

I think it is fundamentally wrong in our global education system that the emphasis is laid
more on materialism. Although Science and Technology has created immeasurable
material comforts it has done little in maintaining our humanitarian ideals and values,
which have shaped humanitarian ideals and values, which have shaped our world
civilization. Our basic human problems have remained the same. Had Science and
Technology and spiritual education gone hand in hand, emphasizing humanitarian ideals,
we will not have to face the problems of today.

So it is time for all spiritual leaders to consider humanitarian ideals as a basis of formal
education in order to solve our global problems and to attain peace. In time, the great
nations of and to attain peace. In time, the great nations of world inspired by the Bodhi
mind may ceases to manipulate everything in a vain pursuit of power and instead try to
create a peaceful world by regulating the mind's activities to accord with the sublime
Dharma.

Methods of Generating Bodhi Mind

So far we have discussed only the value of creating this mind. Now let us discuss the
methods of generating this awakening mind as described in the early texts of Indian
Buddhist tradition. Although there are many excellent methods described and explained
by learned masters of the past the following two are the most popular:
a) Seven Instructions cause and Effect
b) Exchanging oneself with Others

Both the methods originate from Buddha Shakyamuni. Buddha Shakyamuni transmitted
the first method to Bodhisattva Maitreya and from him to Acharya Asanga and through
many masters to Atisha.
The second method was passed from Bodhisattva Manjushri to Acharya Nagarjuna.
Shantideva and also to Atisha.

Seven Instructions of Cause and Effect

a) Equanimity
b) Awareness of Mother sentient beings
c) Recollecting their kindness
d) Repaying their kindness
 e) Immaculate love
f) The extraordinary attitude
g) Precious Bodhicitta

Now let us discuss some of the salient features of the above mentioned technique:
a) Equanimity
In the present situation, some sentient beings appear to us as friends, some enemies and
some indifferent. We develop attachment for friends, hatred for enemies and indifference
to those who are neutral. This attitude of ours is entirely unnatural, biased and
unreasonable. Friends and enemies are so changeable that a friend after a few unpleasant
words can turn into the deadliest enemy and similarly a few words of praise and polite
behaviour to an enemy may turn him into a friend. This is again true for strangers also.
So in order to work for the benefit of all sentient beings it is essential to make all sentient
beings equally dear to our thoughts.

b) Awareness of Mother sentient beings

According to Buddhist Psychology, we have taken immeasurable births each having one
mother except in few conditions of birth. Over all these times there is not a single sentient
being who has not been our mother. As a mother each sentient being has shown us
kindness in rearing, protecting and sheltering us. This fact may seem strange to non-
believers of the Rebirth Doctrine. Here in our tradition we can give evidences for many
instances of rebirth. Because of that there cannot be a speck of doubt in rebirth. Since our
births are countless and the number of bodies we have taken is limitless. And we have a
mother in each birth, it logically follows that all sentient beings have been our mothers.
By scriptural authority also it is established that all beings have been our mothers because
Lord Buddha once said:
" I do not see any beings wandering throughout cyclic existence who have not previously
been born in this place, who have not taken bodies like this, and who have not been each
other's parents, siblings and relatives."
I do not know all sentient beings in their transmigration through birth and death just as I
do not recognize parents of this life after they die. We will not recognize them even if
they are reborn in the same family. So all of them must have been our mothers.

C) Recollecting their kindness

Even if we could remember all beings as our mothers, it is not enough. We should also
remember their kindness. It is evident that a mother takes incalculable suffering in
rearing, protecting and sheltering us. She sacrifices her own personal comforts, and rears
her child as a precious gem. She is extremely kind. She has been kind not only in this
present life but in many previous lives also. She treated me with kindness in the same
way. So just as my mother of this life has been kind to me, so all sentient beings of the
other five realms had been equally kind to me. If we investigate honestly how kind they
had been, we realize the importance of these sentient beings.

D) Repaying their kindness

All sentient beings have been so kind and ignoring their kindness is the most ignoble
behaviour of human beings. So I must think of repaying them.
My parents ( sentient beings) who are blind are passing by a precipice where they are
about to fall into endless pits and it I, the only son of these parents, do not take care of
them, what a shameful behaviour it will be on my part! 'These sentient beings ( who were
my mothers) are afflicted with lust, hatred and delusion. They are treading the path of the
lower realms. They have lost their vision of insight and have no spiritual guides who
show them the right path. So I must therefore lead them to this bliss of liberation. By this
we would have repaid their kindness.

E) Immaculate Love
All mother sentient beings desire happiness and shun suffering but they do not know that
the cause of happiness is virtue, which they lack. Seeking happiness they are practicing
non-virtue, the cause of suffering. So being in the unfortunate realms are always devoid
of happiness. Even in the human realm we hear of untold sufferings experienced by
human beings. Although the beings in the happy realm perceive their experience as
happiness, they lack true happiness.
So we must endeavour to release them from their sufferings and establish them in true
happiness. We should think how wonderful it would be it all sentient beings possess
supreme happiness.

F) The Extraordinary Attitude

Since all mother sentient beings are suffering and they lack happiness and there are none
to guide them, so I must take responsibility of freeing all sentient beings from misery and
establish them in perfect happiness i.e. Buddhahood.
As al illustration: If an only child of a father happened to drown in a violent river and his
father merely wishes " May my child be taken out from the river!" it is extremely
ridiculous. A wise man that is capable of swimming does not stay idle but he himself will
bring his child back from the river.

G) Generation of Bodhicitta
As in the above illustration, if his father cannot swim and has no strength he will not be
able to rescue his son back to the shore of the river safely. Similarly in the present
situation I myself am under the power of the current of the river ( mental afflictions) and
will have no ability to rescue all sentient beings from the river of cyclic existence and
establish them in supreme happiness.

Now who is able to liberate all sentient beings from the ocean of sufferings of samsara?
The answer is Buddha alone has this ability. Therefore, I must strive for the attainment of
Buddhahood. If I attain that state I will possess all the qualities of a Buddha; then I will
be able to work most effectively for each and every sentient being. So we must generate
an intense desire to attain the goal of Buddhahood as a perfect means of helping sentient
beings. When we desire all the time to attain Buddhahood and help sentient beings
simultaneously, then we will have generated Bodhimind.
Exchanging Oneself with Others

Practice of Bodhicitta through exchaging oneself with others is stressed in the teachings
of Acharya Nagarjuna's Ratnavali. But in Shantideva's Bodhicaryavatara it is explained in
detail. According to this text we must contemplate on the following topics:
a) The Equality of Oneself And Others
b) The Importance of Others
c) The Cherishing of Others
d) Exchanging Oneself with Others
e) Giving and Taking
A. Equality of Oneself and Others
Practice of Equality of oneself and others is very rare because it is counter to our selfish
desires and feelings. In gaining happiness and removing sufferings all beings' desire is
the same. But in our usual practice we desire to eliminate our own suffering but question
the necessity of removing that of others.
From our own experience it is evident that we crave for greater happiness no matter how
much we get. This is true for others too. Although there may be some differences in
external appearances - some living in luxury while others are destitute - they are basically
the same in their wish to be free from suffering and their desire to be happy. Since our
condition is identical, to think only of ourselves and neglect others is utterly
unreasonable. Regarding this Acharya Shantideva declared in his text Siksha Samuccaya:
"When to myself, as to my fellow beings fear and pain are hateful, what distinguishes my
own self that I protect it and other not?"
Thus we must try to help sentient beings in an equal way in an identical manner.

b. Important of Others
Before explaining the importance of others it is beneficial to describe the faults of a self-
cherishing attitude. There is one verse in the text Bodhicaryavatara:
"If I gave this, what shall I have left to enjoy?
Such selfish thinking is the way of ghosts;
If I enjoy this, what shall I have left to give?
Such selfless thinking is a quality of gods."

Usually we do not see the importance of others. We always harbour the thoughts like
this," If I give up my wealth, possessions, clothing and so forth to others, how shall I ever
be happy? What shall I eat? What shall I wear?" This sort of question comes through a
self-cherishing mind and is following the terrifying paths of the frightful spirits. People
fear spirits because they are afraid they will do them harm. But if we banish our self-
cherishing attitude, we would not be afraid even if a whole army of ghosts appeared
before us. From exalted kings and head of states down to the beggars, all beings are beset
with fear due to their self-cherishing attitude.
We can give some more examples of the faults of a self-cherishing thought, which we
hold so precious is the source of all problems and miseries.

1) When we meet other people wealthier, better looking, better educated that
ourselves, we feel painful in our heart. We feel jealous of them. Instead of
 rejoicing, the selfish thought gives rise to a jealous mind causing much pain in the
heart.
2) Even if we meet people of the same status, same level of education and same job,
the thought of competition arises. The self-cherishing thought, which seeks for us
more happiness, those others cause all the pain. We fear to lose the job, fear to
lose the reputation, fear to lose to become older. Even though there is no choice
for we cannot stop ourselves from getting older, we feel worried and fearful that
this would happen.
3) Shakyamuni Buddha left so many profound extensive teachings for us to be
liberated from suffering to achieve the Bodhi mind. By his teachings so many
beings were liberated during his lifetime and even after him, Great Maha Siddhas,
famous Pandits and Yogis such as Saraha, Nagarjuna, Asanga, Shantideva,
Naropa, Milarepa, each one of them led so many sentient beings to enlightenment.
But we did not come in that group. We are still in samsara having no realization.
Our actions are following the path of suffering. This is the mistake of following
the self-cherishing mind.

But if we think and investigate deeply how our happiness and perfections occur, the
answer is that we get happiness by depending on the kindness of other sentient
beings. Even if we do not believe in rebirth, do not understand the law of Karma, we
can see and cannot reject the kindness of the sentient beings.

In our everyday life every comfort and enjoyment that we enjoy, we receive by
depending on the kindness of sentient beings. For example, when we are living in
comfort in a beautiful apartment, it looks like everything exists by itself. But if you
examine deeply, many creatures or people have suffered much to actualize that place.

Even our beautiful clothes, which we wear to protect from heat or cold, came from
the kindness of many sentient beings. For that many sentient beings were killed to
take fur or something like that. Many beings worked for actualizing these, beautiful
clothes.
In the construction of a big bridge or a dam to get electricity we often see sacrifices of
people's lives. We get coal from coalmines after much suffering by many sentient
beings.
Even our business affairs depend much on the kindness of many sentient beings.
Without consumers our production and its utility become care valuing their
importance. So, the importance of others is unquestionable even in our everyday
business affairs, what more to talk of unspiritual life.

Bodhisattva Shantideva said:

" The childish work for their own welfare
While Buddhas work for the welfare of others
Look at this difference.
What is the need to say more?"
From time immemorial people have been concerned with their own welfare.
 What has been the result? They are still in the ocean of sufferings of samsara. On the
other hand, the Buddhas have totally sacrificed themselves for the welfare of others
whom they cherish and hold most dear. As a result they have gained perfect
enlightenment and thus have become the refuge and guide of all other beings.

c. Cherishing of Other
Once we have understood the importance of others, we should make an attempt to
generate a strong thought of holding other sentient beings dear in our heart. The
cultivation of the attitude of cherishing others is worthwhile. The supreme qualities of
enlightened beings as well as the temporary worldly happiness we enjoy result from
our efforts for the welfare of our fellow creatures.

This precious human body endowed with opportunity and freedom is the result of our
attempts to practice non-violence. Our facilities and possessions are the result of our
practice of charity and morality. At all stages of our spiritual practice cherishing
others is of supreme importance.

When the Buddha turned the wheel of Dharma after his enlightenment it was because
of his great compassion for all sentient beings. Cherishing others is very easy for kind
people but is especially difficult with those of unpleasant nature. Enemies are the
persons who measure our efficiency in the practice of genuine Bodhicitta.

d) Exchanging Oneself with Others

Exchanging oneself with others doesnot mean that we become others but our change of
attitude. It is possible that we experience the suffering when another suffers and similarly
in that way experience happiness and joy. A mother feels greater suffering when her child
is in pain than if she were actually suffering herself. She also feels happy when her child
more precious than herself. Her ability and capacity of exchange is limited to one being
but our aim is to extend it to all sentient beings.

e) Taking and Giving

Based on the fundamental concept of exchanging oneself with others, we should practice
Giving and Taking. Since all beings do not want suffering and seek only happiness, we
should mentally take all the sufferings those beings have on ourselves and generate a
strong wish that all beings are endowed with happiness and that we offer all our merits to
them. In reality this practice does it bring happiness to others. But it is essentially a
technique of training the mind and developing our practice of Bodhicitta. A great concern
for other people's happiness arises.

Conclusion
Although these practices are very difficult to perform, it is absolutely necessary for us to
make an effort to generate them within us. Buddha teaches these practices and techniques
for the sole purpose of benefiting sentient beings. To practice this technique, one need not
be a Buddhist.
Generating an attitude of benefiting others with the force of compassion and mercy is the
common element, which every body irrespective of caste, creed, sex and dogma can
practice. Besides, the above practices are neither without reason nor logic. It is due to
ourself cherishing attitude that we question that validity of teachings like this.

As one verse begins:

"If you and the world wish to attain
Unsurpassable full awakening,
The root is the awakening mind."

Although I have not attained Bodhicitta personally, I think this is the one thing to be
recovered from my Buddhist heritage today. Ultimate reality is immanent in realizing this
precious Bodhicitta. This precious Bodhicitta will enable us to accomplish our own
welfare as well as that of all other sentient beings. For these reasons the great beings and
saints keep this altruistic mind of bodhicitta as their practice. In these modern times we
need it even more than before. In the name of spiritual disciplines and practices, what can
be more beneficial leaving aside the attitude of benefiting others?